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Quest. 19. What is meant by a time, two times, and an half. v. 7.

Some do take this for an uncertain and indefinite time: Some for a certain and limited term: and of both sorts there are sundry opinions.

Of the first sort: 1. some do think, that the time of the afflictions of the people of God, certissimum esse apud Deum, sed nobis incognitum, is certain with God, but to us unknown, Bulling. B. so that the meaning is no more but this, these things shall most certainly come to pass, but whether, post modica, vel multa temporis intervalla, after a long or short time, it is not known to us: Bulling.

2. Some because the time is here halued, do think, that thereby is signified, modicum tempus, a short time, a little while: and do expound it by that place, Apoc. 6. 11. They should rest for a little season, until their fellow servants, &c. were fulfilled. Oecolampad. Pappus.

3. But some contrariwise here understand a long time, tempus hic ponitur pro longo tractu, tempora, pro longiore tractu, here (time) is put for a long tract or continuance, (times) for a longer. M. Calv. Genevens.

Now all these opinions are confuted by these reasons. 1. because the same phrase of a time, two times, and a part of time, are taken before, c. 7. 25. for a certain and definite term, therefore it is like to be so taken here. 2. this time is divided, a part of time, therefore it is a certain and definite number: for that which is uncertain and indefinite useth not to be divided into parts. 3. And what comfort had there been in this prescription and naming of time, if there were given no certain direction, how long this troublesome time should continue.

4. Of the second sort: some take this for a certain number of years, whereof some understand by days years, some so many days literally: by a time, two times, and an half, which make years three, and an half or a part, that is, days 1225. or thereabout, are signified so many years 1200. and odd: which Melancthon beginneth from Daniel's time, whereof 600. years were expired unto Christ, and about 600. years after the sect of the Mahumentans did spring in the East, and religion began to be corrupted in the West, by the Bishops of Rome.

5. Osiander beginneth this term, where Melancthon endeth it, and continueth it unto the destruction of the Roman Antichrist, and of his tyrannical kingdom: But all these things here must be accomplished, while the Church of the Jews yet continued, which are here called the holy people.

6. They which understand by a time, two times, and an half, a year, two years, and an half (as indeed they signify, as c. 4. seven times during the humiliation of Nebuchadnezzar, are understood to be feuen years) some do refer it unto the time of Antichrists tyranny, who shall rage again • t the Church of Christ three years and an half, as Christ preached three years and an half, Jerome, Lyranus. Hugo. Pintus, with others. But they think that their Antichrist shall bear sway longer in the whole: yet the heat of his most cruel and outrageous persecution shall continue but 3. years and an half. But this interpretation is refused upon the former reason, because this prophesy concerned the holy people of God, that then was: and beside, that imagination of someone singular person to rise up to be Antichrist, is but a fabulous and fantastical conceit, as is before shown, c. 11. Controv. 2.

7. This time then here prescribed and limited, precisely signifieth three years, and an half, or rather part of time: for so long continued the desolation of the Sanctuary under Antiochus: which began in the 145. year, the 15. day of the month Casteu, 1. Macchab. 1. 57. and ended in the 148. year on the 25. day of the same month, 1. Macchab. 4. 52. so that the event of the history doth very fitly explain this prophesy, Iun. Polan.

But against this exposition, which Porphyrius also did hit upon, Jerome thus objecteth: 1. if the time, two times, and an half, that is, three years and an half, must be referred unto Antiochus, whereof mention is made before, c. 7. 25. then that which followeth also in the same place, v. 27. The kingdom under the whole heaven shall be given unto the holy people of the most high, &c. and all Princes shall serve him, must be applied either to Antiochus, or to the people of the Jews: which is manifestly false. 2. the defolation of the Temple continued but three years, as Josephus writeth, l. 12. c. 10. but this term is of three years and an half. 3. Lyranus objecteth, that the persecution under Antiochus continued six years, from the year 143. 1. Macch. 1. 21. to the year 148. 1. Macch. 4. 52.

Answ. 1. There is no consequent, that those words which follow should be either understood of Antiochus, or of the Jews, who never ruled over the whole world: for there the Prophet showeth the destruction and ruin of the tyranny of Antiochus, by Christ, to whom reigning spiritually in his Church (there called the holy people) the kingdom should be given over the whole earth. 2. The word chatzi, signifieth not only the half, but the part of a thing: as the same is expressed by another word pelag, c. 7. 25. which signifieth a division: and so indeed the desolation of the Temple continued just 3. years, and a part of a year, namely ten days, as is before shown: therefore Josephus is deceived, which maketh account but of three years: for there were ten days above. 3. The persecution under Antiochus was either of the city, with spoiling also and robbing only of the Temple, or in laying wast the Sanctuary, and causing the daily oblation to cease: the first continued above six years, even 2300. days, as is prophesied c. 8. 14. but the other endured only three years and ten days: so these diverse persecutions, had their diverse terms: and both may well stand together.

Some think that this term of 3. years and an half, showeth the term of Christ's persecution in the days of his flesh, which was just so many years: M. Br. this prophesy may have such an analogical application; but the historical accomplishment was under Antiochus, as hath been sufficiently proved.

20. Quest. Of the meaning of the words, v. 7. When he hath made an ende to disperse the hand of the holy people.

Some refer these words to the coming of Christ in the flesh, some to the ende of the world, some to the days of Antiochus.

1. Of the first sort, some give this sense, when God hath dispersed the hand, that is, the place and city of this holy people, which came to pass in the destruction of Jerusalem, then these things shall be fulfilled. Iun. in comment. But 1. beside that the Jews after they had put Christ to death, were not worthy to be called the people of God, but were rejected of God, and not held to be his people. 2. this prophesy of the tyranny of Antiochus was accomplished before Christ came in the flesh.

2. Osiander thus interpreteth, that first before the ende be, populus Dei per Evangelij praedicationem colligendus est, &c. the people must be gathered together by the preaching of the Gospel: but the text speaketh of dispersing and scattering, not of gathering together the people of God.

3. Of the second sort: some do thus interpret, that before the ende of the world the Church shall be afflicta, lacerata, & contrita, afflicted, rent as it were in sunder, and trodden down, Bulling. Oecolamp. But they read in the passive, when the dispersion of the hand, that is, the power of the holy people is accomplished, &c. whereas it must be read actively, when he hath accomplished to scatter, &c. and it hath been before shown, that this prophesy concerneth not the ende of the world.

4. Some refer it to the coming of Antichrist in the ende of the world, and make this the sense, when as Antichrist being destroyed, the faithful which were before dispersed, are returned to their place, and freely profess the Gospel, then shall an ende be of these things: Perer. But this were to make the sign and the thing signified, one & the same: for the thing signified, is the peace and restitution of the Church: this then cannot be given as a sign.

5. Jerome expoundeth it, of the oppression of the people of God by the hand of Antichrist, ista generalis populi dispersio, this general dispersion of the people of God is given as a sign of the end of these things, Perer. when Antichrist shall be killed, Hug. Card. then shall be the resurrection of the dead, Lyranus. But neither doth this prophecy concern the end of the world, neither yet shall there be such a singular Antichrist, as they imagine.

6. Some understand these words, of the dispersion of the Jews in the end of the world, after the death of Antichrist, to whom they did cleave, as their Messiah: then the persecution of the Christians shall cease, Hug. Card. But this devise of the Jewish Messiah, and Popish Antichrist, is of like truth and certainty, the one as the other.

7. Of the third sort, which apply these things unto the time of Antiochus, some understand, the hand of the holy people passively, manum prementem, the hand that oppressed the people of God, that is, Antiochus: that after his end and dest • uction, there should be an end of these troubles. Iun. M. Br. in comm. Polan. But 1. it seemeth an harsh interpretation, the hand of the people, that is, the hand which was against the people. 2. neither did all the troubles of the people ende after the death of Antiochus, as the story of the Maccabees showeth.

8. Wherefore I take rather Calvin's sense, for the general meaning of the words: that when the people shall be brought to so low an ebb, as that they shall seem to have no strength, ac si manus illis contritae essent, as though their hands were weakened; and when there shall be such a persecution of the people of God, vt nullus apparere audeat in publico, that none da • e to appear openly, then shall these things come to pass, Lyranus. And this sense P • ppus well confirmeth by the like place, Apoc. 6. 11. where unto the like question, the like answer was made: it was said unto them, that they should rest for a little season, until their fellow servants, and their brethren, which should be killed, as they were, were full • illed: the same thing is here meant by accomplishing to disperse the hand (that is the power) of the holy people: that is, when they are at the low • t, and there is small hope of any deliverance, and the Lord hath fulfilled the number of the faithful, which he purposed to try, then shall an ende and consummation be of all these things: which came to pass under Antiochus, when the faithful were dispersed, the Sanctuary lay wast, and small hope remained, then the Lord looked upon his people, and sent them deliverance: and this is that which is said, c. 11. 34. that when they shall fall, they shall be holpen with a little help: when their state seemeth most desperate, then God shall raise them up an helper, which was Judas Macchabeus, who was but small in respect of the power of Antiochus.

21. Quest. What it was that Daniel understood not, v. 8.

1. Some think, that Daniel here inquired of the ende of the world, as the Apostles asked of Christ: and as Christ answered his Apostles that the day and hour of his coming was not known, no not to the Angels, the like answer is made to Daniel here. Bulling. Oecolampad. But, as hath been often fhewed before, this prophesy concerneth not the ende of the world: Daniel only desireth to know, what should befall his own people.

2. Pappus thinketh that Daniel understood not, what was meant by the time, two times, and half or a part of time, that he took it not for any certain time: for otherwise interrogationis illius nulla fuisset necessitas, there had been no necessity of that interroga • ion, or question. But if Daniel had been altogether ignorant hereof, he might have asked the same question before, c. 7. 25. where mention is made of a time, two times, and an half.

3. Pererius thinketh that Daniel was ignorant of the particular circumstances of the former Prophetical narration, as of the persons, times, and place, of those several prophesies of the battles of the kings of the North and South, revealed unto him, c. 11. so also Lyranus. Hugo. But Daniel inquired not of those particular circumstances, which he might be ignorant of, for that had been too great curiosity; but he asketh▪ What shall be the ende of these things: that is it then whereof he was ignorant. As M. Calvin saith well, haec ignorantia restringitur ad eius interrogationem, this ignorance is restrained unto the interrogation or question.

4. Calvin further thus saith, that Daniel was not altogether ignorant of the meaning of this prophesy, but yet he understood not in every respect, as afterward it was fulfilled: he did not fully conceive, what should be meant by the time, two times, and a part of time: Iun. in commentar. that is, though he did know how long the time of this great persecution should continue, yet he was ignorant where it should begin, and where ende: M. Br. and therefore his question is, when shall be the ende of these things.

22. Quest. Whether Daniel had altogether a repulse in his demand.

1. Some think, whereas this answer is made to Daniel. Go thy way Daniel, that because his question was curious, to inquire of the ende of these things, quod illum non exaudi • rit Angelus, that the Angel did not hear him▪ Calvin. and that the Angel stayed Daniel, curiosity here, as Christ did the Apostles, Act. 1. It is not for you to know the times and seasons, which the father hath kept in his own power: Perer. and so he saith in effect, Go thy way, nihil amplius dicturus sum, I will say no more at this time unto thee: Vatab. Pintus. But it appeareth by the explanation, which followeth, that Daniel was not altogether repelled.

2. Wherefore in part Daniel hath his request, pleniorem explicationem Christus exhibuit, Christ doth more fully explain the former prophecy of the time of the persecution: M. Br. partly he faileth in his desire: for he obtaineth not singularem & minutam istarum rerum cognitionem, a particular and several knowledge of these things, which are sealed up, until the time come, when they should be fulfilled: Iun. in commentar. for if all these things had been particularly expounded aforehand, the faith and patience of God's servants had not been so fully tried; if everything had been manifest as in their sight before: for as the Apostle saith, 2. Cor. 5. 7. We walk by faith, and not by sight.

23. Quest. Of those words, v. 10. The wicked shall do wickedly, and none shall have understanding: what wicked he speaketh of.

1. Some expound this place by that place, 2. Pet. 3. 3. that in the last days there shall be mockers, which shall say, Where is the promise of his coming? that although some shall profit by the Lord's chastisments, and thereby be purged, and made white, yet others shall be secure, passing their time in pleasure, and carnal delight, Oecolampad. even as it was in the days of Noah and Lot, Bulling. But the understanding or not understanding here spoken of, is concerning the prophesy of this book, as Lyranus observeth: which concerneth not the afflictions of the last times otherwi • e then by way of analogy.

2. Pererius and Pintus think, that the wicked may attain unto some knowledge, but it shall be infructuosa cognitio, an unfruitful and unprofitable knowledge: But this rather is given as a reason, why they shall do wickedly, because nihil intelligent, quia excaecati sunt, they shall understand nothing, because they are blinded, Calv. the knowledge of these secrets and mysteries shall be kept from their eyes.

3. Here then is special relation had unto the false brethren, that should be in those days of persecution, which • hold give way unto Antiochus wicked proceedings, and labor to seduce and betray their brethren, Iun. annot. which should not have any care to observe the accomplishment of this prophesy, nor compare the event therewith: of these the Angel foretold before, c. 11. 34. Many shall cleave unto them feinedly. And as it was in those days of persecution, so should it be afterward: as S. Paul saith, 2. Tim. 3. 12. All that will live godly in Christ Jesus, shall suffer persecution: but the evil men and deceivers shall wax worse, deceiving, and being deceived: of such also speaketh S. John, Apoc. 22. 11. He that is unjust, let him be unjust still, he that is filthy, let him be filthy still, &c.

24. Quest. What the abomination of desolation is, mentioned v. 11.

1. Jerome and Theodoret understand hereby the discontinuing of the true service of God by Antichrist at his coming: he shall bring in an horrible desolation, and abolish the true service of God: he shall Dei cultum interdicere, forbid the service and worship of God: But neither doth this prophecy concern the ende of the world: nor yet shall there be any such singular Antichrist.

2. Pererius and Pintus, with other Romanists, understand this of the abrogating of the sacrifice of the Mass, and instead thereof Antichrist shall command himself to be worshipped: so also Hug. Card. Antichristus se exhibebit ad adorandum, Antichrist shall cause himself to be worshipped. But 1. that idolatrous sacrifice of the Mass, is rather the abomination of desolation it self, whereby the true service of Christ, and the right use of the Eucharist according to Christ's institution, is abolished: 2. neither shall this abomination be Antichrist himself, but he shall set up this abomination: as it is said before, c. 11. 31. They shall set up the abomination, &c. that is, wicked Antiochus with his captains: he that setteth up, and that which is set up, is not the same.

3. Bullinger thinketh it is, abominanda gentis & vrbis vastatio, the abominable laying wast of the nation and city of the Jews at the destruction of Jerusalem by the Romans: but this prophesy was rather fulfilled in Antiochus time, as afterward shall be shown.

4. M. Calvin understandeth the sacrifices of the Jews, which were abominable, after the sacrifice of Christ's death performed upon the cross: so also Pëllic. but the daily sacrifice of the Temple was not taken away presently after Christ's death.

5. Osiander thinketh this abominable desolation to be the idolatrous service brought into the Church by the Roman Antichrist: but then cannot the time here described by days agree: for more then so many days or months, hath the true service of God been corrupted by them: and so many years, as here are named days, God forbid that Antichrists corrupt religion should continue.

6. Wherefore, this abomination which shall be set up, was no other but the profanation of the Temple by Antiochus, when he caused that abominable idol of Jupiter Olympius to be brought into the Temple, and the daily sacrifice to cease, 1. Macchab. 1. 57. 2. Macchab. 6. 2. And hereof mention is made before, c. 8. 13. and 11. 31. likewise c. 9. 27. but there the abomination of desolation is spoken of, which should be set up in the final destruction of the city and Temple by the Romans, as is shown, c. 9. quest. 88.

Quest. 25. The 1290. days mentioned v. 11. how to be taken.

1. Lyranus taketh this to be the term of Antichrists tyrannical reign in the ende of the world, even 3. years, 6. months, and 12. days: so also Pererius: but he counteth only 10. odd days: so also Pintus with other Romanists think that Antichrist shall reign 3. years, and an half: but as Bullinger saith, it is not like that Antichrists kingdom should continue ad tempus vsque adeo breue, for so very a short time.

2. Bullinger showeth how the Jews war before the final destruction of the city, begun by Vespasian in the 14. year of Nero his reign, and ending the second year of Vespasian, continued about a 1290. days, that is 3. year and an half: but the text is, that these days must begin from the time of that abhominable desolation, and continue only during that time: but after these wars which held 3. years and an half, that desolation of the city and Temple began, which then ended not, but continueth unto this day.

3. Some by so many days understand so many years, a 1290. years, so long Osiander thinketh, that the profanation of religion should continue under the Roman Antichrist, from the first beginning thereof, unto the utter ruin of Antichrist: But we trust that God will not suffer that man of sin so long to afflict his Church.

4. Some understand here no certain but an indefinite and unlimited time: as Oecolamp. multiplicatione dierum longum tempus Antichristianae impietatis agnoscas, by the multiplying of days know that the time of Antichrists impiety shall be long: so also Calvin by this number of days, thinketh, that tempus immensum, a great time is signified.

5. Pelican contrariwise inferreth, magnus numerus, sed breue tempus significat, a great number of days, but it signifieth a short time, that the Jews sacrifices should not long continue after Christ's death. But in that this number receiveth an addition of 45. days which make with the former sum a 1335. days, it is evident, that a certain time is hereby signified.

6. Wherefore, that which he called before, a time, two times, and an half, is here explained to be 1290. days, that is 3. years, 7. months, and about 13. days, which must begin from the profanation of the Temple by Antiochus, which was in the 145. year, the 15. of Casleu, which was the ninth month, 1. Mac. 1. 57. and must ende 45. days before Antiochus death.

Junius setteth down the time precisely, when the 1290. days ended, in the 15. day of the month Xanthicus, which is the 11. month, in 48. year, when Antiochus by his public edict and writing confirmed and ratified the Jews religion, restored by Judas Macchabeus: But the time will not agree, if we begin from the profanation of the Temple, from the 15. of the 9. month Casleu in the 45. year, from whence to the 15. of the 11. month Xanticus in the 48. year, are but 3. years and just 2. months: therefore Junius in his commentary to help this, beginneth the profanation of the Temple in the 15. day of the 4. month, in the 145. year, and citeth 1. Macchab. 1. and so the time will agree: but there the month Casleu is named, 1. macchab. 1. 57. which was the ninth not the 4. month, 1. Macchab. 4. 52. therefore I rather with Polanus, think that the 1290. days, determine at such time as Judas Macchabeus had prosperous success against the Ammonites with their captain Timothy, after he had cleansed the Temple, and Antiochus himself was forced to suffer the Jews to enjoy their liberty and religion, and this was 45. days before the death of Antiochus, though the precise and particular time, be not expressed in story.

Quest. 26. The term of 1335. days expounded.

1. This term of 45. days added to the former number, of a 1290. days, maketh it a 1335. days: so many days after the death and slaughter of Antichrist shall Christ come in his majesty, Jerome, with whom consenteth herein Pererius, and the Romanists in general, because they think by this means to free the Pope from this imputation, to be Antichrist: But this opinion cannot stand. 1. they cannot assign the right cause, why these 45. days should be given after the death of Antichrist: Theodoret thinketh that in this space Enoch and Elias shall preach unto the world: but Hyppolitus holdeth, and so the Romanists generally, that they shall be slain by Antichrist: some think this respite shall be given for the repentance of the world: but 45. days is a small term for repentance: God gave the old world an 120. years for their repentance. 2. if Christ shall come to judge the world just 45. days after the death of Antichrist, then the very day of Christ's coming may be known before, which is contrary to the Scripture. 3. Lyranus thus argueth, that whereas at the coming of Christ there shall be great peace and security, eating and drinking, and feasting, this great security would ask a larger space then of 45. days.

2. Lyranus noteth, that some Hebrews take these days for so many years, that after the setting up of that abomination in the Temple, there should be a 1335. years to the coming of their Messiah: But they are herein much deceived: for if they reckon from the setting up of the idol by Antiochus in the Temple, which was, as Eusebius counteth, in the 153. Olympiad, there are run above a 1700. years: if from the last setting up of the image of Adrian, which was in the year of the Lord an 140. according to Eusebius, then are there expired above a 1460. years from thence.

3. M. Calvin thinketh that this addition of 45. days, signifieth no certain time: but only hereby is signified, that although the time seem to be prolonged for the deliverance of the Church, yet the godly should wait with patience: so also, Oecolampad. Pelican. But this adding and putting to of one number to another, evidently showeth, that a certain sum of years or days is intended.

4. Melancthon putteth both these numbers of a 1290. and a 1335. together, which make 7. years and three months: which term he beginneth in 145. year of the Greeks, and endeth in the 151. year, when Nicanor was overcome: But these two numbers have the same beginning from the time that the daily sacrifice should cease.

5. Some by these two sums put together, understand so many years, namely, two thousand six hundred and odd: whereof 6. hundred were expired at Christ's coming, and two thousand should run out afterward: But who can define whether the world shall yet continue 400. years, the day, year, or hour is not revealed.

6. Osiander thinketh this last sum of a 1335. years to be set for the continuance of the kingdom of Antichrist, understanding so many years: but he thinketh it is not known when this term taketh beginning, because God would have the time of Christ's coming to judgment kept secret: But neither shall the kingdom of Antichrist continue so many years: neither doth this prophesy properly, but by way of analogy, concern the latter times.

7. Bullinger taketh these 45. days to begin from the taking of the city: for immediately after, many were sold into captivity, condemned unto the mines and stone quarries, some reserved for triumph: therefore he should be thought an happy man, that suruiued unto the ende of these days: But these miseries of the Jews continued longer then 45. days or 40. years after the destruction of the city: and what happiness could there be unto that nation, to see their, Temple and city laid wast.

8. Therefore these 45. days added to the former sum, are prescribed to show the death of Antiochus, which was in the 149. year, as 1. Macchab. 6. 16. though the very month and day of his death be not expressed in that history, yet it is without question, that it was 45. days after the religion of the Jews was restored, and their state settled, Iun. Polanus.

Thus have we four terms set down concerning the persecution of Antiochus, 1. 2300. days, c. 8. 14. which maketh 6. years, 3. months, and 20. days, which comprehendeth the whole time from the first beginning of that persecution, before the Sanctuary was defiled: see more hereof, c. 8. quest. 24. 2. there is a time, two times, and a part of time mentioned, c. 7. 25. and c. 12. 7. which containeth the precise time of three years and 10. days, during the which the daily sacrifice was discontinued. 3. here is one time of 1290. days, which endeth at such time as religion was fully restored after the purgation of the Temple. 4. and there is mentioned a fourth time of a 1335. days, which endeth at Antiochus death.

Quest. 27. Of the last words spoken to Daniel: go thy ways unto the ende, v. 13.

1. Melancthon hence inferreth, because mention is here made of the last resurrection, that Daniel shall stand up in his lot; that the prophesy of Daniel reacheth unto the ende of the world: But this followeth not because the resurrection is here spoken of, that therefore Daniel's prophesy comprehendeth the last times, no more then it can be hence concluded, that Daniel should himself live unto these times: yet we deny not, but that typically many things in this prophesy may be applied unto the persecutions of the Church, in the latter days.

2. Chrysostom thinketh, that by this speech the Lord revealed unto Daniel, that he should not return into his own country, but die in Babylon in the land of the captivity, as the Lord told Moses, that he should not go into Canaan: But though thus much is not here signified, it is true, that Daniel died out of his own country: and he is forewarned of his ende, which could not be far off, Daniel being now very old, of more then an 100. years.

3. These words▪ go thy way unto the ende, do put Daniel in mind of diverse things. 1. contentus sis hac mensura, be content with this thy lot, Calvin. he should from henceforth expect no more visions. 2. that he should persevere and continue unto the ende, Bulling. 3. and that he should set all things in an order, and not trouble himself any further with curious searching out of these things, but prepare and make himself ready for his ende, Iun. in comment. 4. that which God had yet further to reveal for the comfort of his Church, he would reserve for other times, as Ezra, Zechariah, Haggie, Malachi were raised up afterward: the Lord would adorn his Temple at the reedifyi •• thereof with some prophetical visions, M. Br. in commentar.

Quest. 28. Of these words, thou shalt rest, and stand up in thy lot.

Here two things are promised unto Daniel. 1. his rest that should follow immediately after his death both in body and soul. 2. his reward, he should stand up in his lot in the ende of days.

1. He shall rest, both in body, in the grave, and in soul, being taken up into everlasting joy: the wicked do not rest after their death: for their souls go immediately to the place of torment: as is shown in the parable of the rich glutton, Luke. 16. But this is the privilege of those which die in the Lord, they do rest from their labors, Apocal. 14. 13.

2. He shall stand up in his lot. 1. Melancthon thus interpreteth, docebis & confirmabis Ecclesiam, &c. thou shalt teach and confirm the Church in the last times: but it is evident, that he speaketh of his standing up in the resurrection: because mention is made before of his rest. 2. he shall stand up: for the wicked being condemned of their own conscience, shall not be able to stand in judgment, Psal. 1. 5. But the righteous shall stand forth and appear with boldness before the Lord's tribunal seat, Perer.

3. And the lot and portion of the righteous is everlasting life: which is called a lot, because it is given freely, and cast out unto them, without any desert of theirs, Perer. and because everyone hath his lot, all shall not have the same measure of glory, Polan. And unto this gracious promise made unto Daniel, answereth that holy and comfortable saying of S. Paul, I have fought a good fight, I have finished my course, I have kept the faith, from hence forth is laid up for me a crown of righteousness, which the Lord the righteous judge shall give unto me, at that day, and not unto me only, but unto all them that love his appearing, 2. Tim. 4. 8. God grant unto us so to keep the faith, and to fight a good fight, that we may obtain that crown of righteousness, through the merits of our blessed Lord and Savior Christ Jesus, to whom be praise forever.

4. Places of doctrine.

Doctr. 1. Of the person and office of Christ.

v. 1. Michael shall stand up, the great Prince, which standeth for the children of thy people: here are three things shown concerning Christ: 1. his person, he is called Michael, that is, as God, one equal unto God, a distinct person from the Father, but of the same essence, power, eternity, who is the brightness of the glory, and the engraved form of his person, Hebr. 1. 3.

2. His office is described: he is the great Prince: the government is upon his shoulder, Isa. 9. 6. the Lord of Lord's, and the King of Kings, Apocal. 17. 14. the mighty protector and defender of his Church.

3. The benefit which we have, is this, this Michael standeth for his people to defend them from the rage of Satan and of his ministers: as our Blessed Savior saith, I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand, John. 10. 28.

Doctr. 2. Of the resurrection of the dead, and the manner thereof.

v. 2. Many of them which sleep in the dust of the earth, shall awake, &c. 1. Here is confirmed that article of our faith concerning the resurrection of the dead: the like hath Job. 19. 26. Isaiah. 26. 19. Ezech. 37. 12. and this is the first place in the Old Testament, wherein evident mention is made of eternal life.

2. The diverse state and condition is described of those which shall rise again, some unto everlasting life, and some to perpetual shame: as our Savior saith in the same manner, John. 5. 29. they shall come forth (of their graves) that have done good, unto the resurrection of life, but they that have done evil unto the resurrection of condemnation.

3. The easines and facility of this work is shown with God: that it is no more for him to raise the body out of the grave, then for the body to awake frō sleep, & to rise out of the bed: & so the righteous are said to rest in their beds, that is, in their graves, Isa. 57. 2. sleep then is an image of death, then the awaking from sleep, should put us in mind of our resurrection, and assure us thereof: as Tertullian well saith, cum evigilaverit corpus redditum officijs eius, resurrectionem mortuorum tibi affirmat, when thy body is awaked being restored unto the duties thereof, it doth affirm and testify unto thee the resurrection: lib. de anim. c. 43. the same Tertullian concludeth the resurrection by the example of the Phoenix, which is said to rise out of the ashes of the old Phoenix, whereupon he inferreth, that the bodies of men shall rise again, avibus Arabiae de resurrection securis, the birds of Arabia being secure of their resurrection, lib. de resurrection. Pintus thinketh that mention is made of the Phoenix in the Psal. 92. 12. for where we read the righteous shall flourish like a palm tree, in the Greek it is 〈 in non-Latin alphabet 〉 , which signifieth both the bird Phoenix, and a palm tree: but the original putteth it out of doubt, where the word tamar is used, which is a palm tree: see more concerning the Phoenix, Hexapl. in Gen. c. 7. quest. 7. We have better arguments to assure us of the resurrection, then this from the Phoenix. Bullinger, because mention is made of sleeping in the dust, whereout man was taken at the first, doth hence gather another argument of the resurrection, because it is as possible for the Lord to raise the body out of the dust of the earth, as he created it at the first out of the dust.

4. The quality of the body is shown, what it shall be in the resurrection, they shall shine as the brightness of the firmament: some qualities of the body are essential unto it, without the which it cannot be, as to be visible, to be palpable, to have parts, as the head, hands, feet, and the rest: these qualities it shall have in the resurrection: some qualities are essential, but not natural, as to be hungry, thirsty, heavy, weary, of a gross or thick substance, dark: these qualities shall be laid aside together with corruption: then the bodies of the Saints shall shine as the Sun, Matth. 13. 43. Polan.

Doctr. 3. The difference between Philosophy, and the Christian religion.

v. 3. They which turn many to righteousness: This cannot Philosophy do, convert men unto righteousness: for like as the stars do somewhat lighten the night, but they cannot expel darkness: so philosophy may give some light unto the understanding, but it cannot utterly chase away ignorance, or give true knowledge: it is the light of the Gospel that chaseth away darkness, as the Apostle saith, Rom. 13. the night is past, the day is come, and Christ only hath the words of •• ernall life, John. 6. 68.

Doctr. 4. That the word of God is not revealed to all.

v. 4. Thou Daniel shut up the words: Like as this prophesy of Daniel was commanded to be shut up and sealed, and was not communicated to all: so the secrets of God's word are only revealed to those whom it pleaseth God, Psal. 147. 19. he showeth his word unto Jacob, his judgments to Israel: in the Old Testament, the knowledge of the Messiah was not made manifest unto the Gentiles: and there are now many nations, in Asia, and India, that have not heard of Christ: hereof no other reason can be given, but that it is so the good pleasure of God.

Doctr. 5. Of the office, quality, and condition of Angels.

v. 6. And one said unto the man clothed in linen, &c. when shall be the ende of these wonders, &c. 1. In that the Angels do ask of Christ touching the ende of these afflictions, and calamities of the Church: their compassion therein appeareth, and love toward the members of Christ, desiring the end of their troubles and afflictions. 2. in that they stand on each side of the man clothed in linen, which was Christ, they show their readiness, being always at hand to execute the will of God for the good of his Church. 3. in calling these things wonders, they therein declare, that they wonder at and admire the works of God in the Church. 4. and they in asking this question, show their desire to profit in the knowledge of God's secrets: as S. Peter saith, 1. Pet. 1. 12. which things the Angels desire to behold: teaching us by their example, to proceed in the further knowledge of the mysteries of God.

Doct. 6. Concerning the person, dignity, and office of Christ.

v. 6. The man clothed in linen, which was upon the waters of the river: 1. here first the person of the Son of God is set forth, being both God and man: this appearing in human show was a praeludium, and foreshowing of his incarnation, and assuming of our flesh. 2. for his dignity, he is the word of his father, from him all the elect both Angels and men receive their illumination and knowledge, for in him are hid all the treasures of wisdom, and knowledge, Coloss. 2. 3. 3. for his office, he is our high Priest, which is signified by his linen garments. 4. for his authority, he hath rule and power over all nations: and therefore he standeth upon the waters, which signify the people. 5. his mercy also and love appeareth, being ready to declare unto the Angels, the thing, which they desired.

Doct. 7. Of the lawfulness of an oath, and the manner of it.

v. 7. He sware by him that liveth forever. 1. In that Christ here taketh an oath, we see that it is lawful to use an oath, contrary to the opinion of the Anabaptists. 2. as Christ here in swearing lifteth up his hands unto heaven; so in taking of oaths some external ceremony by gesture, or otherwise, may be used, which yet is no part of the oath. 3. but an oath must only be made by the name of God, as here Christ sweareth by him that liveth forever. 4. the ende of an oath is here observed: which is either to ende strife and controversy, or for the confirmation of the truth, as in this place.

Doct. 8. Of the inequality and diverse degrees of glory in the resurrection.

v. 13. Thou shalt stand up in thy lot: which showeth that the Saints shall have their diverse lots and portions of glory: for as Christ the head shall excel all his members in glory, so his members shall have their diverse lots and degrees: there shall be one lot of the holy Prophets and Apostles, another of the martyrs, another of the holy pastors and teachers, an other of the faithful and believers: as before the Angel shown, v. 2. that all the just shall rise unto eternal life: but they which convert others to righteousness, shall shine as the stars, Polan.

Doct. 9. Election of grace, not by merit.

v. 13. In thy lot. Pererius well inferreth hereupon, that as a lot is that which is not procured by any man's industry, but it cometh out unlooked for, so gratia praedestinationis conting it electis nullo ipsorum merito, &c. the grace of predestination falleth unto the elect without any merit of theirs, only by the mere good will and love of God: as the Apostle showeth, that the purpose of God might remain according to election, not by works, but by him that calleth, Rom. 9. 11.

5. Places of controversy.

1. Controv. Against blasphemous Seruetus, that made himself Michael.

It hath been shown before, quest. 2. that this Michael was no created Angel, but Christ the Mediator, who is the Prince and protector of his Church, as is there proved by these 3. aguments out of this place. 1. by the name Michael. 2. by the title here given unto Christ, called the great Prince. 3. by his office, he standeth for the people of God: Herein then appeareth the horrible blasphemy of Seruetus, who as M. Calvin reporteth his words, was not afraid to say, se esse illum Michaelem Ecclesiae custodem, that he was that Michael the protector and keeper of the Church, &c. What presumption is this for a mortal man to arrogate unto himself that name and title, which is too great to be given unto the Angels?

2. Controv. Whether Enoch and Elias shall stand up with Michael in the last times.

Pererius, concurring with other Romanists, saith, that beside Michael, who shall be the invisible protector of the Church, shall stand up two faithful witnesses Enoch and Elias, who shall oppose themselves against Antichrist; and they shall preach repentance unto the world a 1260. days, that is 3. years and an half, Apocal. 11. 3. And that Elias should come in person, beside the received opinion of the fathers, as of Theodoret in this place, August. lib. 20. de ciuitat. Dei c. 29. he allegeth these Scriptures for it, Malachi. 3. 4. 5. I will send Elias the Prophet before the coming of the great and fearful day of the Lord: which must be understood of the second coming of Christ, which shall be fearful and terrible: Again, Apocal. 11. 6. it is said of these two faithful witnesses, these have power to shut heaven that it rain not in the days of their prophesying: wherein there is an allusion unto Elias, at whose word the rain was stayed three years and six months: so Pererius upon this place.

First, these places give no warrant for this opinion. 1. the two witnesses are the ministers and preachers of God's truth, who are said to be two, because their number shall not be great, and yet they shall be so many, as one shall give witness to another: neither Enoch nor Elias are here named: for these 1260. days being taken prophetically for so many years, two Prophets could not continue preaching so long. 2. that place in Malachi our Blessed Savior expoundeth of John the Baptist, Matth. 11. who should come in the spirit of Elias, to turn the hearts of the fathers to the children, as the Angel saith, Luk. 1. 17. And the first coming of Christ is there understood to be that fearful day: for in the same place the Prophet saith, v. 2. unto you that fear my name shall the Sun of righteousness arise: which Zechariah applieth to the first coming of Christ, Luk. 1. 78. whereby the day spring from an high hath visited us: It shall be a day of health and salvation unto the faithful, but a day of terror to the wicked and unbelievers, as John the Baptist saith, Mat. 3. 12. which hath his fan in his hand, and will make clean his floor, and gather his wheat into his garner, but will burn up the chaff with unquenchable sire. 3. And by the shutting of heaven is by an allegory signified the efficacy of the preaching of the Gospel, in opening the heavens to the faithful, and shutting up the same to all unbelievers, as our Savior faith to Peter, Matth. 16. 19. whatsoever thou shalt bind in earth, shall be bound in heaven, and whatsoever thou shalt loose in earth, shall be loosed in heaven.

Secondly, concerning these witnesses, there is great difference and variety of opinion, 1. both for the number of them. 2. and who they shall be. 3. and when they shall preach: for the first: the common opinion is, that they shall be but two: yet Lactantius affirmeth, that there shall be only one Prophet, lib. 7. c. 17. Some think there shall be three, Enoch▪ Elias, and John the Evangelist, and this is one of their reasons: because as in the world there have been 3. laws in force, the law of nature, the law of Moses, the law of grace; so it is requisite there should be 3. witnesses that lived under these three laws, Enoch, Elias, and John: Hyppolit. oration. de consum. secul. A • br. Catharin. in Genes. 2.

As great diversity there is of opinion, who these witnesses should be: Elias is agreed upon by the most, to be one: but it is doubted who should be the other: Victorinus in Apocal. 11. thinketh, that Jeremiah the Prophet shall be the other witness: because the Lord saith Ierem 1. 5. I have ordained thee a Prophet unto the nations: but then Jeremiah only prophesied to the Hebrews: to fulfill therefore that saying, he shall come in the ende of the world to prophesy unto the nations: But Pererius well answereth unto this reason: that Jeremiah is said to prophesy unto the nations; because he fortelleth the destruction in his prophesy of diverse nations, the Egyptians, Moabites, Ammonites, Philistines, with others: Areta upon the Apocalypse thinketh, that John the euangelist shall be one of the witnesses, whom they suppose yet to be kept alive in Paradise with Enoch and Elias, because it is said Apocal. 10. 11. thou must prophesy again among the people, and nations, and tongues, and to many Kings: which was not done in John's life time, and therefore he thinketh he shall come in the ende of the world, to prophesy unto nations: But the meaning of this place is, that John should prophesy unto nations in the rest of the visions of this book: and now though John be dead, his Revelation prophesieth still: Pererius also understandeth it of the Gospel, which John did write after his return from the Isle Patmos, whereby he prophesieth unto nations. But it is certain, that John is not yet alive in the flesh: as Eusebius proveth by the testimony of Polycrates, who was the Apostles disciple, lib. 3. Ecclesi. histor. c. 25. Lyranus thinketh that the two witnesses spoken of Apocal. 11. were Sylverius the Pope and Menna that resisted the Eutychiane heresy. Ioachimus Abbas, and Gagnaeus, upon the Apocalypse, c. 11. do think that Moses shall be one of these witnesses: that like as he was raised to life to be a witness of Christ's first coming, when he was transfigured in the mount, so he shall be raised to be a witness of his second coming. And this is brought as a probability thereof: because these witnesses are said to have power over waters to turn them into blood, Apocal. 11. 6. which thing Moses had done before.

But 1. it followeth not because Moses was seen in the mount talking with Christ, that therefore he shall come again before his second coming: for by the same reason it may be inferred, that his three disciples also which went up to the mount, and saw him transfigured, should also be witnesses of his second coming, & be sent again into the world to preach: Sure it is that both the Prophets and Apostles shall accompany Christ in his second coming, and by the doctrine, which they preached, judge and condemn the world, Matth. 19. 28. But neither the one nor the other shall be raised up before the general resurrection, and sent into the world to preach. 2. by the turning of waters into blood, is understood the threatening of God's judgments for the contempt of the ministry of the word.

3. A third uncertainty there is concerning the time of the preaching of these two witnesses: Theodoret thinketh that Elias shall preach 45. days after that Antichrist is slain: and therefore it is said, v. 12. blessed is he that shall come to the 1335. days, which is 45. days more then the former sum of 1290. days. But Hyppolitus thinketh that Antichrist shall put to death Enoch and Elias, after they have preached 3. years and an half: and that after their death, Antichrist shall reign 3. years and an half more. Bellar. lib. 3. de Rom. Pont. thinketh that these two Prophets shall preach 3. years and an half, that is, 1260. days, a cap. 8. month before Antichrist is slain, who shall reign a 1290. days. This uncertainty showeth, this to be but a Jewish fable, and a mere imagination of the coming of Enoch and Elias in person in the ende of the world to preach.

3. Controv. What manner of persecution shall be under Antichrist.

Pererius thus far proceedeth well in describing the grievous persecution which shall be under Antichrist, that it shall not be only corporal and external in tormenting of the body, but it shall be also spiritual in abolishing all exercise of religion: he shall burn the books of the Scripture, and burn the righteous together with those books: he shall forbid the use of the Sacraments; and as Augustine saith, there shall be great difficulty in baptizing of the infants of Christians: lib. 20. de civitat. Dei, c. 8. the sacraments shall not publicly be administered, but privately. All this is most true, and everyone of these things hath thus come to pass under the tyranny of Antichrist: the true service of God was abolished, and prayer in an unknown tongue brought into the Church: they have burned the Martyrs with books of Scripture and of godly prayers together: as is set forth in the story of the burning of Bucer and Fagius bones, and one Hilliard at Cambridge: the Christians children could be hardly baptized, but after their superstitious manner, as the history of M. Haukes martyr showeth.

But herein Pererius is deceived: he thinketh that Antichrist shall take away all images, neither shall suffer any man to sign him with the sign of the cross, but shall abolish that sign out of every place.

Contra. 1. It is certain that Antichrist rather shall set up images and idols of silver and gold: as in the Revelation, c. 9. 20. after the opening of the sixth and last trumpet save one, toward the ende of the world, mention is made of those that worshipped idols of silver and gold, of brass, &c. and had not repented: now there are none known worshippers of such idols in these days in these part of the world, under the Roman Empire, but the Papists.

2. And Antichrist, as he shall cover his hypocrisy with the name of Christ, so he shall not abolish the sign of Christ's cross, but still rather superstitiously abuse it: robbing Christ indeed of his due honor, and giving him reverence only in outward shows and signs: as the Jews clothed Christ in purple, and did obeisance to him in mocking: So that whether by the mark of the beast, we understand with Junius the Popish chrysme, which in confirmation is laid on with the sign of the cross upon forehead and hand: or with Napier the crosses of all kinds superstitiously abused by the Romanists, which are represented in the number of the beasts name expressed in these three Greek letters 〈 in non-Latin alphabet 〉 . as he pithily proveth, propos. 31. or with D. Fulke S. Peters cross-keys, which the Pope useth as his ensign, to the which he forceth everyone to submit himself; we shall find, that the Antichrist shall not abolish all such signs, but abuse them rather to superstition and idolatry.

4. Controv. Of the certainty of election, that none of the elect can finally fall away.

v. 1. In that the Angel here saith, thy people shall be delivered, everyone that shall be found written in the book, it is evident, that none there written shall perish: and so consequently whosoever is not there written, cannot but perish: the first our Savior affirmeth, saying unto his Apostles, Luk. 10. 20. Rejoice, for your names are written in heaven: that is, were so written, as that they could never be blotted out: in which sense the Prophet David saith, Psal. 119. 89. O Lord, thy word remaineth forever in heaven: the other also is evident, Apoc. 20. 15. Whosoever was not found written in the book of life, was cast into the lake of fire.

But against this position of the certainty of Predestination, these places of Scripture are objected, Exod. 32. 32, 33. Moses saith unto God, if not rase me out of the book which thou hast written: and the Lord answereth, him that sinneth, will I blot out of my book: likewise Psal. 69. 29. Let him be put out of the book of the living, and let him not be written with the righteous. Apoc. 3. 5. He that overcometh, &c. I will never blot his name out of the book of life. Apoc. 23. 19. If any shall diminish of the words of the prophecy of this book, God shall take his part out of the book of life.

Ans. 1. We refuse here the opinion of Ambrose. Catharinus, lib. de praedest. that maketh two orders of those which shall come to everlasting life: one of such as are predestinate being excellent and worthy men; another of such as are not elected, that is, by the grace of God ordained to salvation, yet through God's mercy shall be saved. But this opinion is contrary to the Scriptures, which testify, that whosoever is not written in the book of life, shall be cast into the lake of fire, Apoc. 20. 15.

2. Thomas Aquin. here hath this distinction, that some are said to be written in the book of life, simpliciter, simply, such as are in deed predestinate according to the good purpose of God, and these can never be blotted out: others are written secundum quid, after a sort, in respect of their present justice, these may be blotted out: And as these in respect of their present state may be said to be written in the book, so the elect indeed may in respect likewise of their present state, while they remain in sin, be said to be blotted out: And therefore some think that the book which was shown unto Ezekiel, was written within and without, in the inside were written only those, who should be saved, on the backside they which are written only there for a time.

Contra. 1. This distinction may well be admitted, if some be said to be written in the book in respect of their own opinion, and outward appearance: but none can be said to be there written by God: for as the Preacher saith, Eccles. 3. 14. I know, that whatsoever God shall do, it shall be forever: his works are perfect, therefore he writeth not any there, and blotteth them out again.

3. Wherefore the best solution is this: that God is said to blot out, not properly, but by a certain similitude, as he is said in Scripture, to repent, to be angry: they are blotted out, that is, the Lord declareth by the event, that they were never written there: as Augustine well saith, hoc dictum est secundum spem ipsorum, this is said in respect of their hope, they took themselves to be written there: and they are said accordingly to be blotted out, that is, non ibi se script • s agnoscent, they shall find and acknowledge that they are not written there in deed. August. in Psal. 68. So the Scripture sometime speaketh, 〈 in non-Latin alphabet 〉 , according to the opinion of men: as Matth. 8. 12. the children of the kingdom shall be cast out into darkness: and Matth. 9. 12. I come not to call the righteous, but sinners to repentance: here they are called the children of the kingdom, and the righteous, in respect of their own opinion, and others, not that they were so in deed: And so some making a glorious show for the time of righteousness, seem to themselves and others to be written in God's book, and yet are not. Pelican.

But yet a further doubt is moved, concerning Moses words, that wished to be rased out of God's book: he was there written in deed, and therefore this solution will not serve here: of this now more in the next place.

5. Contr. In what sense Moses wisheth to be rased out of God's book, Exod. 32. 32.

Though this question be sufficiently handled elsewhere, yet it shall not be amiss to add somewhat more concerning that matter: and the rather because the other book may be not so ready at every ones hand.

1. Some think that Moses speaketh of the book not of eternal, but of this present life, desiring in effect to give his life, and to shed his blood, that the people might be saved: in which sense also S. Paul wisheth to be anathema, and accursed for Israel's sake: thus Origen in 9. ad Roman. so also Jerome, noluit deleri de libro vitae perpetuo, sed in present • : he would not be blotted out of the book forever, but for the present: qu. 19. ad Algasiam: to the same purpose Euthy • ius, who maketh three books of God's prescience, as is shown before, quest. 6. and here Moses speaketh, de libro vitae corporis, of the book of the life of the body, wherein all men both good and bad are written: But Chrysoctome lib. de compunct. cord. and lib. 3. de pr •• ident. by this argument confuteth this opinion: Moses and Paul's desire were all one: now Paul desireth to be separated from Christ for his brethren's sake, Rom. 9. 3. but the death of the body doth not separate from Christ, but rather more speedily bringeth the faithful to Christ, as the Apostle • aith, I desire to be dissolved & to be with Christ, Ph. 1. 23.

2. Basil thinketh that Moses and Paul in thus desiring, were not ignorant that they could not be separated from God in thus praying, it proceeding from so great charity: but they rather hoped to receive so much the more at God's hand for it: in libr. regular. But if they had thus prayed only of this mind, they had respected themselves more then the glory of God.

3. August. queast. 140. in Exod. thinketh, that this wish of Moses proceeded ex ingenti quadam divinae familiaritatis securitate, from a wonderful security and familiar assurance that he had with God: and he maketh this to be the effect of Moses speech; either forgive the people this sin, or blot me out: but I am assured, thou wilt not blot me out: therefore forgive them. But the Lord's answer, I will blot out him whosoever sinneth, showeth that Moses wish was to be blotted out, and he showeth not his assurance in so wishing, not to be blotted out.

4. Bernard thinketh that this wish came à paterno affectu, from a fatherly affection, ne solus ipse, excluso populo, &c. that he alone without the people would not attain unto everlasting life: serm. 12. in Cant. But this had been no orderly affection, to wish to be damned with others: the hope of the faithful is such, that they doubt not to be saved, though all the world beside be damned.

5. Rupert. lib. 3. in Exod. giveth this sense; either forgive them, or else it must needs follow, that I also be blotted out of thy book, because I am likewise a sinner: But this had shown some diffidence and doubtfulness in Moses of his own salvation.

6. Hugo in Psal. 138. maketh two books of life, one of the present state of justice, out of the which Moses wisheth to be rased out, the other the book of predestination: But this had been to tempt God, to wish to fall from the state of grace into sin.

7. Caietane thinketh the meaning to be but this, that he desireth to be blotted de libro principatus, out of the book and decree of his principality and government: to loose that princely office, over the Lord's people, which God had assigned him unto.

8. And R. Solomon Ioachi much to the same purpose, understandeth by the book, the Pentateuch, out of the which Moses wisheth his name to be blotted, that is, no mention to be made of his name, or of his acts therein: But God's answer taketh away both these interpretations, him that sinneth will I blot out of my book: but in the Pentateuch the names of many sinners are written. And Moses only had the principality appointed unto him for his time, there was none other written there but he: but God speaketh of the blotting out of others.

9. Lyranus thinketh, that as Christ secundum voluntatem partis sensitivae, in the will of his sensitive part desired the cup to pass, quem voluntas rationals appetebat, which the will of his reason desired: so Moses here, secundum desiderium partis inferioris, in the desire of the inferior part of his mind, (that is, his will and affection) wisheth to be blotted out, though in his superior part, that is, in his judgment, he would not have it so. But this comparison is not alike, for the desire in Christ to escape death was natural; but this wish of Moses to perish not only temporally, but eternally, was supernatural: and to wish one thing one way, and not another way, includeth a contradiction.

10. Alphons. Abulens. in Exod. thinketh it is an hyperbolical speech, and not literally to be taken, as was that of Rachel to Jacob, Give me children, or else I die: not that she preferred the having of children before her life; but in so speaking she showeth her vehement desire. But God's answer to Moses in the same phrase, showeth, that Moses so meant in deed.

11. I prefer here therefore the interpretation of Chrysostom in the place before alleged, that Moses and Paul, tanto Dei amore flagrabant, &c. did burn with such love and zeal to the glory of God, that in respect thereof, Deo ipso frui pro nihilo reputarunt, they made no account of the fruition of God himself: hoc erat eorum propositum, ne Deus ab ipsis sum dilectus, irrideretur ab impijs, this was the purpose and scope of their desire, least God whom they dearly loved, should have been laughed to scorn and derided of the wicked: which Moses feared would have been, if the Lord should at this time have destroyed his people: as Moses had declared before in his prayer, Exod. 32. 12. Wherefore shall the Egyptians speak and say, He hath brought them out miraculously to slay them in the mountains. These holy men preferred the glory of God before their own salvation.

6. Controv. That the souls of the faithful departed, do not sleep until the resurrection, but presently enjoy the sight of God.

Bellarmine falsely ascribeth this opinion unto Luther and Calvin, and unto the reformed Churches, that the souls of them which depart hence in the Lord, do not enjoy the presence and sight of God until the general resurrection. Tom. 1. contr. 7. l. 1. c. de canon. sanct.

But 1. Bellarmine is much deceived: for they hold no such thing: it was the opinion of one of the Popes, John 22. which is thus reported by Hadrian the 6. another of their Popes, in 4. sententiar. de sacram. confirm. artic. 3. Johannes 22. publice docuit, &c. John the 22. did publicly teach, and commanded also to hold, quod animae purgatae ante sinale iudicium non habent stolam, quae est clara & facialis visio Dei, that the souls being purged receive not their stoale or garment before the final judgment, which is the clear vision of God face to face, &c. 2. This his error might seem to be grounded out of this text, they that sleep in the dust shall awake: but this is evidently spoken of their bodies, which are laid in the grave and dust of the earth: which are said to sleep, because their bodies do but rest there for a time, they shall be raised again. But that the souls of the believing do presently pass out of their bodies unto heaven, is manifest by the answer of our Savior unto the thief, This day shalt thou be with me in Paradise: out of which place Gerson Chancelor of the University of Paris, in an oration before the states of France, inferreth, Latronem &c. beatificatum suisse in Paradiso in ipsa hora mortis, that the thief, though he had not fulfilled his penance, was made blessed in the very hour of his death. Gaguin. histor. Francor. lib. 8. 3. The truth then is this, that the souls of the faithful departed are presently taken up unto rest: but yet their glory shall be more full and absolute, when the bodies together with souls shall be glorified in the resurrection: as S. Peter faith, 1. epist. 5. 4. When the chief shepherd shall appear, ye shall receive an incorruptible crown of glory. So the Angels that fell, are said to be kept in chains of darkness unto damnation, 2. Pet. 2. 4. they are already damned, but yet they shall have a further consummation of judgment at the last day. Likewise the wicked are said to go into everlasting fire in the day of judgment, Matth. 25. 46. and yet presently after death their souls go unto the place of torment, Luk. 16. 23.

7. Controv. That all men shall rise again, and not only the faithful: neither shall they die again.

Two errors of the Jews are here convinced: 1. they hold that the resurrection shall be only of the righteous, but the wicked, they think shall abide in death forever: But the Angel saith, that of these, which awake out of the dust, some shall awake to shame: the wicked then shall rise again. 2. The Jews hold with the Chiliasts, that the just shall rise again, and shall live a thousand years in the earth without any war or trouble, and afterward they shall die again: But here the Angel saith, that some shall rise unto everlasting life: they shall rise then never to die again.

8. Controv. That Christ died not in general for all, but for such only as believe.

The Vbiquitaries, which hold an omnipresence of Christ's flesh in every place, do also hold, that Christ died universally for all men: and that where the Scripture seemeth to speak otherwise, naming many, and not all, as Matth. 26. 28. the blood of Christ was shed for many for remission of sins: Rom. 5. 19. by the obedience of one many were made righteous: In these and such like places, many are understood for all, as here in Daniel, many that sleep in the dust of the earth, shall awake, Pap.

Contra. 1. Why in this place of Daniel, many are named not all, diverse reasons are before alleged, quest. 9. 2. and though in this place many be taken for all, yet it followeth not, that everywhere it should so: in this place it is so, because it is warranted by other places of Scripture: as John. 5. 28. the hour shall come, in the which all that are in the graves, shall hear his voice: But in the other places, many cannot be all, because the Scripture doth not warrant that sense, that Christ intended the benefit of his death to all, but only to those which believe, the holy and undefiled, Apocal. 14. 3. they sung a new song before the throne, &c. and no man could learn that song, but the hundredth four and forty thousand, which were bought from the earth: by this place it is evident, that all are not bought by Christ's blood, but only a certain number, for whom it is ordained: Christ's death is indeed sufficient for all the world, but is effectual only to those which do believe in him: see more of this question of the universality of grace, Synops. Centur. 4. err. 23.

9. Controv. That the faithful do not justify other by way of merit or satisfaction, but as ministers only of salvation.

In what sense the faithful servants of God are said to justify others, as here the Angel faith to Daniel, v. 3. is before sufficiently shown, qu. 12. But the Romanists by occasion of this, and other such like places, as namely that Coloss. 1. 24. where S. Paul thus faith, I fulfill that which is behind of the afflictions of Christ in my flesh, for his bodies sake, which is the Church: whence the Rhemists infer: that the sufferings of Christ's members are not only satisfactory for the sufferers, but for others. But this is a blasphemous assertion, that the passions of any are meritorious or satisfactory, saving only of Christ. 1. The sufferings of Christ's members are called his sufferings, because Christ suffereth in his members: 2. but their sufferings are to a far diverse end, then Christ's passion was: for Christ suffered for our redemption: his members suffer not for that ende: for Christ's offering was sufficient, which otherwise should have been imperfect, if it needed any other supply: but they suffer both for themselves to be made conformable unto Christ, and for the confirmation and example of others: in which sense S. Paul saith, 2. Tim. 2. 10. I suffer all things for the Elects sake, that they may also obtain salvation. So Thomas Aquinas well expoundeth, passions sanctorum prosiciunt Ecclesiae, non quidem per modum redemptionis, sed per modum exempli & exhortationis, &c. the passions of the Saints do profit the Church, not by way of redemption, but of example and exhortation: according to that saying, 2. Cor. 1. 6. Whether we be troubled, it is for your consolation and salvation, &c.

10. Controv. That the Saints merits as they are diverse do not merit diverse degrees of glory.

v. 3. They that be wise, shall shine as the brightness of the firmament. Though we admit, that there shall be diversity of glory among the Saints in the next world, as one star differeth from another in glory; yet two errors are here to be taken heed of: 1. the curiosity of the heretics called Cataphryges, whose sect-masters were Montanus, and his two Prophetesses, Prisca and Maximilla: who imagined that the bodies of the Saints should some exceed the Sun in glory an hundred fold, some more, some less: which is a curious and idle fancy and speculation: the Scripture saith, that the righteous shall shine as the Sun in the kingdom of Christ: but by how many degrees their bodies shall exceed the brightness of the Sun, it is a superfluous and curious inquisition. 2. The Romanists think, that this difference and diversity of glory is measured unto the Saints, according to their diversity of merit, which is a great error: men's works as they are great and small, shall be a rule, according to the which men shall be judged, but the greatest works are not meritorious of the least degrees of glory, as Christ teacheth his disciples to say, Luk. 17. 10. When ye have done all those things, which are commanded you, say ye are unprofitable servants.

11. Controv. The Scriptures not so obscure, but all may be admitted to the reading of them.

v. 4. Thou Daniel shut up the words, &c. Hence Pererius inferreth, that not only this prophesy of Daniel, but other books of Scripture also are obscure, and hard to be understood: it should be as a cloased book to them that would read it: and thereupon he crieth out against heretics (meaning in his Jesuited, or rather Iudasited sense the Protestants) which should affirm, omnem diuinam Scripturam cuilibet etiam de vulgo facilem esse & perviam, that all the divine Scripture is easy and plain to be understood even of everyone of the common people. Likewise the Rhemists do falsely charge the Protestants to say that the Scriptures are so easy, that they may not only be read, but expounded of the learned and unlearned, and that everyone may make choice of such sense as himself liketh, in 1. Pet. 3. verse. 16.

Contra. 1. They do here notoriously slander the Protestants: fought we deny not but that many places in Scripture, are hard to be understood: neither do we give liberty to ouery one to expound the Scripture as they list. 2. But this we affirm, that the doctrine of faith and of all things necessary to salvation, is set forth in plain and manifest places of Scripture, to the reading whereof even the unlearned may safely be admitted: as our Blessed Savior exhorteth generally all, Search the Scrptures, for in them ye think to have eternal life, John. 5. 39. 3. Neither doth it follow, because some things in Daniel's prophesy are hard, that all the Scripture is so: and yet the hardness of this prophesy was but for a time: for when these things were accomplished, then the meaning thereof plainly appeared: And therefore Daniel is bid to seal it up but for a time: See more of the perspecuity and plainness of Scripture, Synops. Centur. 1. err. 6.

12. Controv. Bellarmine confuted, who by diverse arguments out of this chapter would prove the Pope not to be Antichrist.

1. Argum. Antichrist shall reign only 3. years and an half, called here a time, two times, and an half: which is defined to be a 1260. days, Apoc. 11. 3. and 12. 6. But the Pope hath reigned in the Church now more then 1500. years at the least: therefore the Pope is not that Antichrist. Bellarm. lib. 3. de Rom. pontif. c. 8.

Ans. 1. The proposition is false: for this place of Daniel is understood of Antiochus, that so long the Sanctuary should lie profaned and polluted by him: he was indeed a type of Antichrist, but not in every respect, as namely in the time and continuance of his tyranny: types do not answer in every respect unto the thing that is shadowed forth, but only in that wherein they are types: as David and Solomon were types of Christ, yet it followeth not, that Christ's kingdom shall continue but 40. years, because they reigned no longer.

2. That term of a 1260. days, mentioned in the Apocalypse, Polanus taketh to signify that time precisely, namely 3. years and an half, when the Church of Christ fled from Jerusalem unto a town called Pella, where they were preserved, during which time the city was besieged, and at the last taken and destroyed: but these days are rather taken prophetically for so many years, 1260. during which time the mystery of iniquity did work in the Church: which term some begin in the year 300. so Napier upon the Revelation, propos. 36. Junius also taketh those days for so many years, Apoc. 11. 3.

3. In that he saith the Pope hath reigned 1500. years in the Church, therein he confesseth that the Pope is the Antichrist, that taketh upon him to reign in the Church: whereas S. Peter saith, 1. ep. 5. 3. Not as though ye were Lord's over (God's) inheritance. And thus also is evident by his confession, that the said term of a 1260. days taken for years, and beginning in the year 300. will make that sum of 1500. and somewhat more.

2. Argum. When Antichrist cometh, all external ceremonies of religion shall cease, and the public worship of God: but so is it not under the Pope: for they have the daily sacrifice of the Mass: Ergo. Bellarm. lib. 3. c. 7.

Ans. 1. Whereas it is here said, v. 11. That the daily sacrifice shall be taken away: it is understood not of Antichrist, but of Antiochus, who in deed caused the daily sacrifice to cease: as the author of the books of the Maccabees taketh it, 1. Macchab. 1. 57. and Joseph. lib. 2. antiquit. c. 10. so also Chrysostom expoundeth, and Jerome upon the 11. chap. v. 30, 31.

2. Neither is it true, that all outward ceremonies of religion shall cease under Antichrist: for he shall fit in the Temple of God, and so retain some outward marks of Christian religion, as baptism, and yet in deed be an enemy to the Christian faith.

3. Though in the reformed Church there is (thanks be to God) public exercise of the right sernice of God; yet under the Papacie, the true worship of God is abolished: idolatry, invocation of Saints, and other strange worships are brought in.

4. The Mass is not that daily sacrifice here spoken of, it is rather that abominable idol, which abrogateth the virtue of Christ's sacrifice upon the cross, and maketh the oblation of a piece of hallowed bread a sacrifice propitiatory for the quick and the dead.

3. Argum. They which go about to abrogate the sacrifice of the Eucharist, are the forerunners of Antichrist: but the Protestants, not the Papists abolish the sacrifice of the Eucharist: Ergo. Bellar. ibid.

Answ. 1. The Protestants do observe and keep the true institution of the Lord's Supper, called the Eucharist: which they celebrate as an Eucharisticall and commemoratiue sacrifie, not as propitiatiue, as the Papists do: for Christ hath with one offering consecrated for ever, them, that are sanctified, Heb. 10. 14. therefore he was not to offer himself up often, Heb. 9. 25. we use it as a commemoration of Christ's sacrifice, according to his own commandment: do this as oft as ye do it in remembrance of me: Thus Theodoret writeth, having moved this question, cur noui testamenti sacerdotes mysticum sacrisicium peragunt, &c. why the Priests or ministers of the new testament do celebrate a mystical sacrifice, seeing Christ by his sacrifice, hath made other sacrifices not now to be necessary: clarum est ijs, qui in rebus diuiuis sunt eruditi, nos non aliud offerre, sed illius vnius & salutaris memoriam peragere, it is well known to those which are skillful in divine things, that we offer no other sacrifice, but celebrate a memory of that one healthful sacrifice: for this the Lord himself commanded, do this in remembrance of me, &c. so Theodoret in c. 8. ad Hebraeos.

2. But the Papists indeed have abrogated the true use of the Eucharist; turning bread into flesh, a Sacrament into a sacrifice, a commemoration into an oblation, eating and drinking, into gazing, and shaking to and fro, and lifting up: instead of worshipping God, adoring a piece of bread: and such like profanations have they brought in of the Lord's Supper.

4. Argum. 45. days after the death of Antichrist, Christ shall come unto judgment: But the Pope hath reigned these 500. years in the Church, vtroque gladio, by both swords, even by the protestants own confession, and yet Christ is not come unto judgment: Ergo. Bellar. lib. 3. de Roman. Pontisi. c. 9.

Answ. 1. If just 45. days after the death of Antichrist, Christ shall come to judge the world, then they which live at that time shall be able to assign the very day of Christ's coming, and so shall be wiser then the Angels, to whom the day and hour of Christ's coming is unknown.

2. This prophesy of a 1335. days concerneth not Antichrist, it was fulfilled in the death of Antiochus, who miserably ended his days 45. days after the restitution of religion among the Jews: see before quest. 26.

3. In that Bellarmine confesseth, that the Pope hath reigned so long with both swords, therein he showeth him to be the Antichrist: for Christ saith, learn of me, for I am humble and meek, Matt. 11. 29. and the Prophet Isaiah saith, speaking of the kingdom of Christ, c. 11. 9. then shall none hurt or destroy in all the mountain of mine holiness: the Pope then, that killeth and destroyeth with the sword the innocent sheep of Christ, is the very Antichrist.

6. Moral observations.

1. Observ. Michael the great Prince standeth for his people.

v. 1. At that time shall Michael stand up, &c. This is the comfort of God's Church, though Turk and Pope, and other adversities do stand up against them, yet they have Michael the great Prince to fight for them, who shall deliver his Church from their cruel rage, and not suffer them further to prevail, then it shall be for his glory, and the trial of their faith: and this is that, which our Savior hath promised, Behold, I am with you always to the ende of the world, Matth 28. 20.

2. Observ. The hope of the resurrection doth arm us against all afflictions, yea death it self.

v. 3. Many of them that sleep in the dust of the earth, shall awake, &c. This ought to be our comfort, that although the members of Christ are persecuted in this world, vexed and tormented, given to the fire, slain with the sword, cast into the Sea, yet God shall restore unto them all their parts again: this was Job's comfort in his greatest extremity, c. 19. 25. 26. I know my Redeemer liveth, &c. and I shall see him in my flesh.

3. Observ. It is not sufficient to know the will of God, but we must teach it others, and do it our selves.

v. 3. They that turn many to righteousness: Christ requireth of his disciples both to teach, and themselves to observe his commandments, Matth. 5. 19. for like as the ostrich hath wings, but flieth not with them: and as the stomach which receiveth meat, and keepeth it, never digesteth well, unless it transmit it over unto other parts: so are they which have knowledge and other gifts, and seek not to benefit others thereby.

4. Observ. The glory of the next life, should teach men temperance and sobriety.

v. 3. They shall shine as the stars: The bodies of the Saints shall be so glorified in the resurrection, that they shall shine as the stars, yea as the Sun, in the kingdom of God, Matth. 13. 42. If men do hope to have their bodies vessels of so great glory, they must take heed that they defile them not with surfeiting, drunkenness, uncleanness: Such filthy and polluted vessels, are no fit temples for the spirit of God: Thus S. Peter exhorteth, 2. epist. 3. 14. Beloved, seeing ye look for such things, be diligent, that ye may be found of him without spot and blameless.

5. Observ. Against curiosity.

v. 9. Go thy way Daniel, for the words are cloased up: In that Daniel obtaineth not altogether his desire for the knowledge of these hid mysteries, it teacheth us that we should not curiously press to know such things, which it hath pleased God to keep secret: So the Apostle adviseth, that no man presume to understand, above that which is meet to understand but that he understand according to sobriety, Rom. 12. 3.

6. Observ. Of the use and ende of affliction.

v. 10. Many shall be purisied, made white, and tried. Here are three effects of affliction expressed. 1. as the wheat is purified from the chaff, so by affliction the fathfull are discerned from the hypocrites: as the Apostle saith, in another case, 1. Cor. 11. 19. there must be heresies, that they which are approved may be known. 2. as the clothe by often washing is whited, so by affliction men are purified from their corruptions: as the Prophet David saith, Psal. 119. 67. before I was afflicted I went astray. 3. as the gold and silver is tried in the fire, so the Lord taketh trial of the faith and patience of his servants by affliction: as S. Peter saith, 1. epist. 4. 12. Dearely beloved, think it not strange concerning the sierie trial, which is among you to prove you, &c.

7. Observ. Of the fruitful meditation of death.

v. 13. Go thy way, for thou shalt rest, and stand up in thy lot: After that the Lord had revealed to Daniel by his Angel, the coming of the Messiah, that should finish sin, and reconcile sinners, c. 9. 24. and beside he had heard what should be the ende of the just, they should awake unto everlasting life: now he is called to prepare himself to his ende: so after we have attained to the knowledge of Christ, we should desire nothing more, then with S. Paul to be dissolved and to be with Christ: and to sing with old Simeon, Lord now lettest thou thy servant depart in peace according to thy word, for mine eyes have seen thy salvation. And now blessed be the Lord, who hath suffered me to live with Simeon to see this great mystery of salvation revealed in this book, who I trust will yet strengthen me in other books and parts of holy Scripture, to embrace Christ as it were in mine arms, and to show him unto others: that when the course of my poor ministry is fulfilled, I may sing nunc dimittis with Simeon: and so we the servants of Jesus Christ may comfort our selves with this gracious promise made to Daniel, to rest in peace, and stand up in our lots in the day of the Lord: to whom be praise forever.

FINIS.

The first exercise perused and examined.

In this first part of his treatise Graserus taketh upon him to prove, that the legs of the image, c. 2. and the fourth beast described c. 7. cannot signify the kingdom of the Grecians, which succeeded Alexander, as of the Seleucians in the North, and of the Ptolomes, and Lagidae in the South, as Junius doth well interpret: but that by the fourth Monarchy of the Romans is signified, which to this day continueth, divided into two parts, as the two legs thereof, the kingdom of the Pope in the West, and of the Turk in the East: and that not the Monarchy only of Alexander, but of him and his successors jointly is described, by the belly and sides of the image, c. 2. and by the third beast, c. 7. His arguments are these.

Argum. 1. The third beast called the leopard, is unlike unto the other two before it, the lion, which signifieth the Chaldean Monarchy, and the bear taken for the Persian state: But if Alexander in his own person were this Leopard, he should not be unlike the first, for he was an absolute Monarch, as the Chaldean kings were: whereas the Persian state was not entire, but consisted partly of the power of the Persians, partly of the Medes, like to the Polonian state, which standeth in the joint authority of the Polonians and Lithuanians: And beside, not the persons of the kings, but the kingdoms themselves, are here compared together, P. 37.

Answ. 1. The dissimilitude of these beasts consisteth not in the unlike form of government: for the state of the Persian kings was as absolutely Monarchical, as was the Empire of the Chaldeans: though their kingdom consisted of diverse united parts, yet that letteth not the kingly power to be absolutely Monarchical: but the difference between these kingdoms, was in other qualities, as the one exceeded the other in strength, or in more hard and cruel government: as is shown before in the 17. and 18. questions upon the 7. chapter. 2. not the kingdoms only, but the kings together with their kingdoms are compared together: as c. 2. 38. Daniel saith to Nebuchadnezzar, thou art this kingdom of gold: as his Monarchy was as gold in respect of them which succeeded, so he was as gold being compared also to his successors. So Alexanders person together with his kingdom was this third beast: as the little horn, cap. 7. ver. 8. signifieth Antiochus person with his kingdom.

Argum. 2. The lives of these beasts were prolonged for a certain time, and period, c. 7. 12. But Alexanders kingdom over the Macedonians continued but 12. years from his fathers death: his Monarchy but half so long, after he had overcome the power of Persia: in so short a time what periods, and conversion of times could be observed? p. 38.

Answ. That place is not understood of the continuance or periods of those kingdoms, (and yet this supposal of the fatal periods of kingdoms, is found by experience, to be but a speculative imagination) for the text saith, the dominion of the beasts they had taken away before: the meaning is, that their lives, that is, some remainder and relics of those beasts should continue after their dominion and kingdom was ended, and determined: and so there remained some portion of the Macedonian kingdom even after Alexander, and of other the former Monarchies, as is further shown, c. 7. quest. 39.

Argum. 3. The third beast had 4. heads: which are taken by Junius for the four chief regiments, which were under Alexander, managed by his principal and chief captains: But those 4. captains are signified by the four horns, which came not up, till the great horn, which signifieth Alexander, was broken, for they came up instead of that great horn, c. 8. 8. pag. 40.

Answ. 1. Graserus here confoundeth the visions of the 7. and 8. chapter: he maketh the Leopard, c. 7. and the Goat, c. 8. to signify the same, whereas the goat more generally comprehendeth the whole Grecian Monarchy, both under Alexander and his successors: as appeareth by the little horn, which in the vision of the 7. chapter cometh out of the fourth beast: but in the 8. chapter, both that great horn, which was Alexander, and the 4. horns which came up in the place thereof, and the little horn which came forth out of one of the four horns, do all arise out of one and the same beast, namely the goat. 2. these four principalities in the 7. chapter, are 4. heads of that beast, while they managed the affairs of the kingdom under Alexander, and Arideus his brother: But after they took upon them to be kings, they are said to be four horns, which did rise up in the place of the great horn.

Argum. 4. In the 8. chapter, the goat is interpreted to be the kingdom of Grecia, and the great horn, is the first king thereof, namely Alexander: he then maketh not that beast alone, but the whole kingdom of Grecia is understood, whereof Alexander was but the first king.

Answ. It is granted, that the goat in the 8. chapter, signifieth the whole kingdom of Grecia, both of Alexander and his successors: but it followeth not, that the third beast, the Leopard in the 7. chapter, should therefore comprehend likewise both the one and the other, as is shown in the answer to the former argument. 2. in the 11. chapter, v. 4. there is an evident distinction made between the kingdom of Alexander and of his successors: for it is said, his kingdom shall be broken, and shall be divided toward the four winds, and not to his posterity: Graserus here answereth, that the same kingdom remained still; for that which is divided, is not destroyed or dissolved, pag. 43. If this were a good answer, the 4. Monarchies described by the image, c. 2. should be all one: for they made all but one general body set forth by that image, one succeeding another, as the parts and members of the body do one depend upon another.

Argum. 5. The 4. beast was unlike to all the rest, it had iron teeth, it was more fierce and terrible then the former, but so was not the kingdom of the Seleucians more terrible to the world, then the three former of the Chaldeans, Persians, Alexander: it cannot therefore be taken for that kingdom, p. 50. And whereas Junius well observeth, that these beasts are described respectively, as they were toward the people of God, unto whom the Seleucians were more cruel, then any of the other Monarchies: Graserus would thus remove this answer:

1. The beasts c. 7. are not more strictly to be taken, then the parts of the image, cap. 2. but there they are described generally by the defferent qualities of gold, silver, brass, iron, one being thus compared to another. 2. Daniel in particular showeth, in the description of the little horn, wherein this beast should be more terrible to the people of God, then the other: so that in so general a description it had been superfluous to insinuate the same. 3. If these visions had specially concerned the people of God, the Prophet would have penned his prophesy in the Hebrew, not in the Chaldee tongue, Graser. p. 52. 53.

Answ. 1. In the vision of the image, the four Monarchies are compared together by those different qualities of the four metals, yet with relation unto the people of God: toward whom the first Monarchy in general was as gold, the second as silver, to the rest, see quest. 45. c. 2. 2. though in particular that little horn were more cruel to the people of God, then the other horns, yet generally also the fourth beast, was more savage unto God's people, then the precedent Monarchies: therefore in this description there is no superfluous iteration: and yet it is not denied, but that typically this fourth beast may shadow forth the Monarchy of the Romans: because c. 7. 23. it is said to devour the whole earth, and the Evangelist S. John, Apocal. 13. in the description of the Roman Empire, which is likened to a beast with 7. heads, and ten horns, hath reference to this vision.

3. This book is written in Chaldee, because when Daniel wrote he was in Chaldee, where these things were shown and done: and therefore for the more credit of the story, it is written in the Chaldee. And beside it was requisite that the Chaldeans should understand what was to befall them in time to come, how their Monarchy should be subverted for their pride and oppression, that hereby they might be admonished to be more equal toward the people of God: see more hereof in the general observations premised, concerning the diverse readings used in this book.

Argum. 6. This fourth beast is set forth to have iron teeth, it devoured, and brake in pieces, and stamped the rest under the feet: this description agreeth not unto the kingdom of the Seleucians, or Antiochians. 1. for they did not not stamp the rest under their feet: they were rather stamped upon and trodden under feet by the Romans; who triumphed over Antiochus the great, who far exceeded in power his son Antiochus Epiphanes, p. 58. 2. and if this be referred to the violence offered to religion, for the which Antiochus did grievously torment diverse: others did the like before, as Nebuchadnezzar by setting up a golden image would have drawn them from their religion, p. 56. 3. neither did Antiochus so prevail against the Jews: for in the end they resisted him, and restored religion, and settled the state of the commonwealth, p. 62.

Answ. 1. This their stamping and treading under feet, is especially meant of the oppression of the people of God: although Antiochus also did more hurt and damage unto Egypt, then any of his fathers before him, c. 11. v. 24. 2. though Nebuchadnezzar commanded his golden image to be worshipped, yet that was but one special act in a particular place: he did not cause a general revolting from religion, not yet profaned and polluted the Sanctuary, which things Antiochus did. 3. In the end Antiochus tyranny was stayed by the valiant resistance of the Maccabees, (as there is no tyrannical government perpetual) but yet, while he had his time, he did much mischief, and tyrannized more cruelly then ever any had done before.

Argum. 7. Junius interpreteth the 10. horns of the fourth beast, c. 7. to be the ten kings of Syria, among whom two kings of Egypt must be counted, Ptolemy Euergetes, and Ptolemy Philopator, who subdued Syria, and so Antiochus Epiphanes was the 10. from Seleucus Nicanor. Against this interpretation, Graserus thus objecteth: 1. that if these ten horns were ten kings, whose particular history is described, c. 11. why should there be more then 10. kings there spoken of: there are 14. kings of the North and South at the least there pointed at. 2. there is no reason, if any of the Egyptian kings should be numbered among the Seleucians, that the first Ptolemy the son of Lagus should be omitted, that twice subdued Syria, p. 66. 3. Junius himself excludeth Seleucus Nicanor in that prophesy, c. 11. 5. by one of his Princes understanding Philopator the son of Ptolemy Lagi: whereas the pronoun hath relation unto Alexander, and by one of his Princes, is understood Seleucus one of Alexanders Princes, pag. 68.

Answ. 1. True it is, that the history of 14. kings is abridged c. 11. 6. of the South, and 8. of the North: but the other are prophesied of for the more evidence of the history: and in that prophesy the Angel doth not only entreat of the ten horns of the beast, which came out of the kingdom of the North, but expoundeth the first vision of the two legs of the image, showing how they knocked and beat one upon another. 2. Graserus himself giveth the reason, why Ptolemy Lagi is not counted among the rulers of Syria, because he then subdued Syria, quando Seleucus de eius possessione ne cogitare audebat, &c. when Seleucus as yet durst not so much as think of possessing that kingdom, p. 69. the kingdom of the Seleucians then was not yet begun, when Ptolemy subdued Syria, and therefore the other two rather are counted in the number of the Syrian horns and kings then he, namely Euergetes and Philopator, who subdued Syria after the Seleucians were confirmed and settled in their kingdom: and because special mention is made of the victory and conquest of these two against the kings of the North; of Euergetes, c. 11. 8. of Philopator, v. 11. 3. Junius is deceived, in understanding these words, one of his Princes, of Ptolemy Philopator, rather then of Seleucus Nicanor: as is further shown, c. 11. quest. 18. and we confess with Graserus, Iunium interdum dormitare; that Junius and his followers may sometime be a sleep, and be deceived, p. 70. for no man's judgment is so perfect, to be followed in every thing: yet this is no let but that his former exposition of the ten horns, may very well stand.

Argum. 8. Further Graserus thus objecteth against these ten horns thus interpreted, and the little horn coming up among them understood to be Antiochus: 1. These ten horns of the beast must come up at one time, for how can it be called a ten horned beast, if one should come up after another? and the little horn is said to come up among them, therefore they came up together. 2. the little horn shall rise up after the ten, c. 7. 24. it was then the eleventh rather then the tenth. p. 73. 3. The kingdom of the beast endeth with the destruction of this little horn, c. 7. 11. and then the everlasting kingdom of Christ succeedeth: but the kingdom of the Seleucians ended not in Antiochus: many of that line succeeded afterward: and there was almost as many ye •• es from Antiochus Epiphanes death unto the coming of Christ, as there were from Alexanders death unto Antiochus, Graser. p. 74.

Answ. 1. It is not necessary, that these 10. horns should come up all at once, because the beast is said to have ten horns: like as the beast is described with seven heads, Apoc. 17. which are interpreted to be 7. kings v. 10. and yet were they not altogether, but five were fallen, one is, and one is to come, v. 10. this little horn is said to come up among them, that is, it was one of them: see more hereof, c. 7. quest. 26. in the ende.

2. The little horn is said to come up after them, that is the last of them: as Junius translateth, post quos exurget postremus, after the which it shall rise up last, c. 7. 24. as the word acharan, signifieth both another, and the last, so it was the tenth in number, and in some sort the eleventh also, as much differing from the rest: see c. 7. 29. 2.

3. The beast is said to be slain, when the little horn was destroyed, not because then the kingdom of the Seleucians was utterly extinguished: but the power and glory thereof began more and more to be abated after Antiochus, until it was taken from the Seleucians, and given to Tigranes king of Armenia, and last of all dissolved by the Romans. This translating of the kingdom from the house of the Seleucians unto Tigranes, happened about 80. years after Antiochus death: and about 80. years after this translating of the kingdom was our Blessed Savior borne: see before, c. 7. qu. 38.

Argum. 9. And that Antiochus Epiphanes cannot be the little horn spoken of, Graserus thus argueth: 1. it is called a little horn: but Antiochus Epiphanes could not be said to be little, being son unto Antiochus the great, though he had an elder brother, pag. 76. 2. the show of this little horn in the ende was greater, then of his fellows: but Antiochus Epiphanes was not greater then his father called Antiochus the great. 3. this little horn had a mouth, that spake words, not against the most high, as the most interpreters read: but ex parte all • issimi, letzad, on the part of the Almighty: as Vatablus, Pagnin, and Montanus: Thus did not Antiochus: But it must be referred to him, qui impietati suae Dei nomen praetendet, which shall pretend the name of God in all his impiety, Graserus pag. 80.

Answ. 1. Antiochus Epiphanes, is said to be that little horn, because he was the younger son, and so not borne unto the kingdom, and his elder brother had a son Demetrius: so that Antiochus Epiphanes was an usurper of the kingdom.

2. Antiochus Epiphanes was not simply greater then his father, but he carried himself more stoutly and proudly against the people of God, then any of his predecessors: and he also practiced against Egypt, and did them more hurt then any of his predecessors: as it is said, Dan. 11. 24. he shall do that (namely to Egypt) which his fathers have not done, not his fathers fathers: these words being so manifest, I wonder that Graserus so much forgetteth himself thus to write, constat parentem Antiochum non minores yes contra Egyptum gessisse, it is evident that Antiochus his father did attempt no less matters against Egypt.

3. That word letzad, signifieth not on the part, but rather against the part of the most high: as let ziddim is used, Judge. 2. 3. thorns against their sides: and that this is the meaning, that he shall speak words against the most high, is evident, c. 7. v. 8. where he is said to have a month speaking presumptuous things: and c. 11. 36. he shall speak marvelous things against the most high.

Argum. 10. Further he thus objecteth: 1. this little horn pulled away three other before it: this cannot be shown of Antiochus: Junius understandeth, that he removed Philopator, who had overcome Antiochus his father: but yet he continued king of Egypt still, his horn then was not broken: another of these horns pulled away, he saith was Seleucus, his elder brother, whose death he procured: but the text saith contrary, that he entered peaceably, c. 11. 21. Demetrius Seleucus son was the third: but neither can it be shown, that Antiochus caused him to be killed, neither was he any of the ten horns, he was not king before Antiochus: these three horns then, are rather three kingdoms, which this little horn should surprise. p. 84.

2. Junius by a time, two times, and a part, understandeth the term of 3. years and 10. days, during which the profanation of the Sanctuary continued: But then the spirit of God had of purpose wrapped up a manifest history in obscure terms: and the word here used signifieth rather half, then a part of time: this prophetical prediction of a time, two times, and an half, is in the Apocalypse applied to signify the whole time of the persecution of the Church under Antichrist: which is set forth by such obscure terms, to the ende that the time of Christ's coming, which should immediately follow after that term ended, be not known. Graser. p. 86.

Ans. 1. Though Philopators horn, that is, government in Egypt, were not pulled away, yet his power and dominion over Syria was removed by Antiochus Epiphanes, and so his horn there was broken. And although Antiochus entered peaceably by flattery, yet he might secretly contrive the death of Seleucus his elder brother, as he did: & the third horn plucked up before him, was not Demetrius, but rather Antiochus his father, whom he procured to be slain in a certain sedition: see before c. 7. qu. 28. in the ende.

2. The time of profaning the Temple is expressed in prophetical terms, as other prophesies are, not with affected obscurity, but to the ende that they might be held in suspense, until they saw the accomplishment thereof: the word pelag used c. 7. 25. and chatz, c. 11. 7. signifieth, not only an half, but a part of time: see before c. 12. qu. 19. in the end. In the Apocalypse there is an allusion to this time: but the historical accomplishment was before the first coming of Christ.

Argum. 11. Whereas Junius understandeth, c. 7. 11. by the slaying of the beast, the death of Antiochus, by the destruction of his body, the extirpation and rooting out of his family, and by giving it to the burning fire, the torments which he endured being alive: Graserus thus objecteth: 1. That S. Paul referreth this to the destruction of Antichrist, which he setteth forth in three degrees: the revealing or detecting of that wicked man; the consuming of him by the spirit of Christ's mouth; and his utter abolishing with the brightness of his coming: and he understandeth not the first coming of Christ in the flesh, as Junius, but his glorious coming to judgment, 2. Thess. 2. 8. Graser. p. 89.

2. Whereas Junius thinketh the little horn described in the vision in the 7. c. and in the 8. c. to be the same: Graserus thinketh that the little horn spoken of in the 7. signifieth Mahomet, and the little horn in the 8. the Pope. p. 92.

3. Whereas Junius thinketh that the history of this little horn is more fully described in the end of the 11. ch. these reasons are against it: 1. because no mention is made in the 11. ch. of the ten horns, nor of the three horns taken away before the little horn. 2. nor of the eyes and mouth of the little horn. 3. and his end is far diverse: for c. 7. his body is destroyed and given to the burning fire: but in the 11. chap. he is described dying by some fatal disease, as being forsaken of his friends. p. 98.

Ans. 1. S. Paul may in the same phrase of speech set forth the destruction of Antichrist, whereby Daniel describeth the death of Antiochus, and yet not understand the same thing: As in the Apocalypse the Evangelist in the phrase of speech alludeth to diverse visions in Ezekiel and Daniel, and yet applieth them to a diverse purpose.

2. The little horn spoken of, c. 7. and c. 8. is the same, as may appear by the description of it: it is in both places called a little horn, in the 7. it hath a mouth speaking presumptuous things, v. 8. and in the 8. ch. v. 25. he shall extol himself against the Prince of Princes: Mahomet and the Pope came too late, to be historically understood by this little horn: for this little horn must come forth out of one of the four horns, which did rise up in the place of the great horn (which was Alexander ) being broken: But there was no remainder of Alexanders kingdom long before the rising up of the Mahometane or Popish sect.

3. It is not necessary, because the particular history of the little horn is more at large followed, c. 11. that therefore there should be a rehearsal of the same things, which were touched before concerning the same horn, but rather one vision supplieth that, which was omitted in the other: for to what purpose should the vision be renewed, if the same things in every respect should be iterated: The four Evangelists do write the same history of the doings and sayings of Christ; yet some have one thing that is not to be found in another. And the diverse relation of the ende of Antiochus is no such matter to insist upon: for the diversity is herein, that chap. 7. the destruction of the beast, that is, of the kingdom of the Seleucians, is set forth, and in the 11. c. the death of Antiochus, as is before shown at large, c. 7. qu. 38.

Argum. 12. Graserus proceedeth to deliver and confirm his own interpretation of these visions: by the fourth beast he understandeth the Roman Empire, and by the two legs of the image, the two parts of the Roman Empire, one in the East, the other in the West, which was extended in length from one to the other 700. Germane miles: this division began under Augustus and Antonius: afterward Constantine built new Rome in the East: and these two legs to this day, are the Turk in the East, and the Pope in the West. p. 99. 100.

Ans. That neither the Roman, nor Turkish Empire is signified by the two legs of the image, c. 2. nor by the fourth beast, c. 7. is at large shown before, c. 2. qu. 49. and c. 7. qu. 21. whether I refer the Reader. And further this evident argument there is thereof, that the toes of the image being partly of iron, partly of clay, are said to mingle themselves with the seed of men, they shall join in marriage one with another, but that band shall not hold: this was evidently performed, when the kings of the North and South, were linked in marriage together, as Ptolemy Philadelphus gave his daughter Berenice to Antiochus Theos in marriage, as is prophesied, Dan. 11. 6. see c. 11. qu. 20. 21. and the king of the North, namely Antiochus Megas, gave his daughter (to wit) Cleopatra, to wife to Ptolemy Epiphanes, c. 11. 17. Seeing that the Prophet himself expoundeth the vision, showing, how and of whom this mingling of seed is to be understood: they weary themselves in vain, that seek for the accomplishment of this prophesy elsewhere, as Graserus doth in the Papacie, where there hath been such combination of marriages. p. 103. But he cannot show how the two legs, the kings of the North and South, have in the Papacie so joined and combined themselves.

Arg. 13. 1. By the ten horns are rather understood ten kingdoms, then kings, as Grecia, Macedonia, Asia, Syria, Egyptus, Africa, Hispania, Gaul, Germania, Illyricum. 2. The little horn signifieth Mahomet, called little in respect of his obscure beginning. 3. The 3. horns plucked up before it are the 3. kingdoms of Syria, Egypt, Africa, which the Turk invaded. 4. The mouth speaking proud things, is the new Law of the Turks Alcaron brought in by Mahomet. p. 109.

Answ. 1. That these visions appertain not unto the Roman or Turkish Empire, is shown at large, c. 7. quest. 21. whether I desire the Reader to have recourse: 2. seeing the 10. horns, and the 3. horns which were plucked up before the little horn, are interpreted by the Angel to be so many kings, not kingdoms, it is too great boldness to understand them to be kingdoms, not kings. 3. this little horn must come out of the fourth beast or Monarchy, and have the power thereof: But Mahomet and the Turk did not spring out of the Roman Empire, but always did oppose themselves unto it. 4. though Mahomet had a mouth speaking presumptuous things, it followeth not, that he was this little horn: for not one of the properties, but all must agree unto him, that is signified by this little horn. 5. Graserus himself conesseth, spiritum sanctum in hac vision Antiochi historiam tractare, that the holy spirit doth in this vision handle the story of Antiochus, but yet so, as that he maketh him a pattern to describe and proportion our Antichrist by, p. 91. If then this prophesy were historically fulfilled in Antiochus, it is not properly referred to any other, but only typically and by way of analogy, which we do not deny.

Argum. 14. These visions shown unto Daniel concern the last times toward the end of the world, as 1. appeareth by the phrase of speech, which the Prophet useth: as c. 8. 17. in the last time shall be the vision: v. 19. I will show thee, what shall be in the last wrath: but the wr • th which Antiochus shown against the people of God, was not the last: p. 103. & v. 26. it shall be for many days: p. 115. and c. 10. 1. the time appointed is long. 2. The Prophet Isai speaking of the rejection of the Jews, and calling of the Gentiles saith, c. 29. 17. Yet a little while, and Lebanon shall be turned into Carmel, &c. this was above 500. years before the coming of Christ: if the space of 500. years be counted but a little time, how then can half that time be counted long, from the time of this prophecy to the destruction of the Temple by Antiochus? Graser. p. 119. 3. The Prophet himself maketh evident mention in these prophesies of the second coming of Christ to judgment, as c. 2. he speaketh of the cutting out of the stone without hands, whereby is signified the suddennes of Christ's second coming: and c. 7. of the setting up of the thrones, and of the coming of the Son of man in the clouds: and c. 12. evident mention is made of the resurrection of the dead. p. 121. 4. The Prophet is bid to seal up the vision, because it was for many days, c. 7. 26. as for the same reason John is bid not to seal up the words, because the time was at hand, Apoc. 22. 10. p. 122. 5. And that Daniel's prophecy concerneth the last times, may be thus gathered: Apoc. 10. 7. there it is said, The mystery of God shall be finished, as he hath declared to his servants the Prophets: of these Prophets Daniel was one, therefore to him was declared this mystery, concerning the final destruction of Antichrist. p. 123.

Ans. 1. The words, in the time of the ende (shall be) the vision, are well interpreted by Junius in the time defined or determined: legneth ketz, at the ende of time, signifieth the same, that lemoghed ketz, the appointed time of the ende: so likewise v. 19. the words are, what shall be in the last of this wrath, not in the last wrath: for the word acharith is a substantive, and signifieth the extremity and end of this wrath; which should be shown by Antiochus. 2. Time is said to be long & short in respect of the subject, & matter in hand: so that the same continuance of time may be said to be long in one respect, which is counted short in another. The Prophet Isai counted but a short time unto the coming of Christ, in regard of the continuance of the Church of Christ afterward: and so all the time after the first coming of Christ in the flesh, is but short in comparison of his everlasting kingdom. This notwithstanding, this term of 300. years, from Daniel's time until Antiochus, may be counted long, in respect of the present state of the Jews Commonwealth, which was not to continue long. So the servant, whose ear was bored through, is said to serve his master forever, Exod. 21. 6. namely unto the year of Jubilee, which might take up the whole term of his life. 3. That neither in this place, c. 2. nor in the other prophesy, c. 7. the second coming of Christ to judgment is described: see before at large, c. 2. qu. 55. c. 7. qu. 31. and to what purpose also mention is made of the resurrection of the dead, c. 12. see further handled, c. 12. qu. 7. qu. 8. 4. John is willed not to seal up the prophesy, because part thereof was presently to take effect: but Daniel is bid to seal up his, because yet 300. years should expire, before the prophesy should take place. 5. The Prophets, which are there spoken of, might be the Apostles, as S. Paul among the rest, to whom the mystery of iniquity was revealed: and the old Prophets also prophesied of the last times, which also was revealed to Daniel: but hereof it followeth not, that therefore Daniel in these visions specially prophesieth of the great Antichrist: whom notwithstanding typically we grant he describeth under this prophetical prediction of Antiochus.

The second Exercise.

In this second part Graserus taketh upon him to prove, that in the 11. chapt. from v. 36. the history of Antichrist is set down, and not of Antiochus, whose acts and doings were treated of before: and this difference he maketh between the prophesy in the 8. chapt. and this in the 11. chap. that there the Prophet speaketh of Antiochus and Antichrist jointly together: confuso typo cum eius antitypo, the type being confounded with that which answereth to the type: but here se • r sim tractat, &c. he handleth asunder the history of both: p. 107. His arguments are these:

Argum. 1. These general reasons he enforceth, that this part of the 11. chap. from v. 36. cannot be interpreted of Antiochus.

1. The Prophet useth manifest words of digression from the former history of Antiochus, v. 35. that •• is yet an appointed time or period. p. 128.

2. The Prophet had absolved all the acts of Antiochus before, both against Egypt, and especially his attempts against the people of God, excepting only that clause concerning his death: when then, and at what time should these things be done by Antiochus, which are contained in those ten verses following?

3. There is a manifest difference in the phrase: the Prophet useth certain strange words and terms, which do insinuate some deeper mystery then of Antiochus. p. 131.

4. And if these exploits were done by Antiochus, they must fall out within the compass of 2. years: which could not be, unless we will make another Alexander of Antiochus. p. 131

5. If all these things were determined in Antiochus, and his doings against the Jews, it may seem strange, that the Prophet maketh no mention of the restitution of the Temple and religion. p. 132.

6. And if nothing were intended beside the history of Antiochus, the Prophet would not have counted them such great wonders, as he doth, c. 12. 6. p. 132.

Ans. 1. The like words of digression were used before, v. 27. chi ghod ketz lamoghed, because yet the ende (shall be) at the time appointed: Graserus would make some difference between this form of speech used, v. 27. and the other, v. 35. but there is none at all, saving that in the former the word ketz is used, which signifieth ( the ende ) which word must be supplied in the other.

2. The history of Antiochus by his own confession is not complete and absolved before the 36. verse, because the clause of his death followeth last cf all, v. 45. And these things expressed in the ten last verses, were done in such order, as is set down, after he had begun to tyrannize and rage against the Church of God.

3. It is no marvel, that the phrase is somewhat strange and changed, because he toucheth more strange acts and practices of Antiochus, then he had done before.

4. Neither are Antiochus exploits here set down to be compared with Alexanders acts: for his chief attempts were against the pleasant land and Egypt, v. 40. 41. 43. which might easily be done in the compass of two years.

5. This reason as well may exclude Antiochus altogether out of this prophecy, as from the latter part thereof: for it may be as well objected against the former prophetical narration to v. 36. that no manifest mention is made of the restitution of the Temple, after the profanation thereof by Antiochus: And yet this also is insinuated, both v. 34. where it is said, they shall be h • lpen with a little help: and v. 35. that this persecution should be unto the appointed time: which was before shown c. 7. 25. a time, two times, and a part or dividing of time: which maketh 3. years and 10. days: for so long the profanation of the Temple continued.

6. Though all this history be determined in Antiochus, yet might it seem a great wonder unto Daniel, that God would suffer such a wicked Tyrant so to prevail, and to defile his Temple in such sort, as it was never profaned before.

Argum. 2. Graserus further taketh upon him to prove, that the 36. v. is not understood of Antiochus, but properly of the Roman Pope.

1. Hitherto the Prophet having spoken of the kings, Seleucians and Ptolomes, used the distinct terms of the kings of the South, and the kings of the North: but here he saith absolutely, the king shall do what him list, without any addition: which name of king agreeth unto the Pope, to show a difference between him and Christ, whose kingdom was not of this world: but the Pope taketh upon him to be a terrene king, nay to be the king of kings. p. 144. 145.

2. And this clause, shall do • what him listeth, agreeth not to Antiochus, who was curbed by the Romans, and was circumscribed by Popilius, drawing a circle with his rod, and made to return out of Egypt: but it doth most fitly agree unto the Pope, who doth all things according to his own will: he boasteth omnia se iura in scrinto pectoris habere, that he hath all laws enclosed in his breast. Graser. p. 152. 153.

Ans. 1. Though in this place, the addition, king of the North, be not expressed, yet afterward it is supplied: he is called the king of the North, and the king of Egypt, the king of the South, v. 40. and though the Pope take upon him the Civil and temporal power, yet directly he nameth himself not a king: but he challengeth chiefly to be head in spiritual matters.

2. And though it be most true, that the Pope holdeth himself tied to no law, but doth what he list; yet it followeth not, that every king that doth what him list, should be here signified: for so did also Caligula and Nero, and other wicked Emperors. Though Antiochus were restrained from Egypt by the Romans, yet this his unlimited will he followed in his own kingdoms, and specially in Judea: where he prevailed for a certain time according to his own untoward and wicked desire: for he abolished true religion, and brought in the rites of the heathen, abrogatee the laws of God, and burnt the books of Scripture, and set up an abominable idol in the Temple, and so he ruled all according to his own will.

Argum. 3. An other note is set forth of Antichrist, that he shall magnify himself against all that is called God: which is most fitly applied to the Popes, who only by a certain inherent ambition, have aspired unto such degree of pride, nec divino aut humano iure, by neither divine or human right: although they pretend, but without all show of ground, the prerogative of Peter given him by Christ, and the donation of Constantine: which allegations, if they were true, both S. Peter might be condemned of great simplicity, and all the Bishops of Rome for a 1000. years, until the time of Gregory the 7. and Boniface the 8. who never took upon them this princely prerogative. Graser. p. 155, 156. But Antiochus succeeded in the kingdom by descent from his father, and so held the kingdom by right of succession.

Ans. 1. We deny not but that Antiochus was herein an evident type of Antichrist, as S. Paul prophesieth of him, that he shall exalt himself above all that is called God, 2. Thess. 2. 4. but literally this is understood of Antiochus: as is evident by comparing this place with c. 8. 11. where he which thus extolleth himself against the Prince of the host, that is, God, is said also to take away the daily sacrifice, and to cast down the Sanctuary, which things were so fulfilled and came to pass under Antiochus. 2. Though Antiochus was rightly descended of Antiochus the great, and so under that title possessed the kingdom; yet to that height of pride, in exalting himself against God, his Temple, sacrifices, and laws, and so trampling under feet all divine things, he had no show neither of divine nor human right: as neither hath that Roman Antichrist. See c. 11. qu. 43.

Argum. 4. Further, he shall speak marvelous things against the God of gods: which most properly fitteth the Roman Antichrist, both in respect of his marvelous and strange doctrine, which he hath brought in, full of curious questions, and school divinity: in which sense he is said to understand dark sentences, c. 8. 23. p. 163. and beside his sophisticate doctrine, this may be applied also to that counterfeit service which he hath brought into the Church, only feeding the eye and ear, bewitching the senses, with superstitious objects of images, and such like: p. 165. add hereunto his sophisticate and cozening miracles, p. 166. and the snaring and entangling of men's consciences, with auricular confession, his penal injunctions, works of satisfaction, and such other: All these things most truly are verified in the Pope: But to Antiochus they agree not, who either had no knowledge at all of this great God, or he spake rather open blasphemy, then marvelous things against him: p. 167.

Answ. 1. We deny not, but that all these things given in instance, are most lively and evidently verified in the Pope: but yet this prophesy is rather thus typically accommodated to him, then literally spoken of him. 2. And this prophesy was verily accomplished in Antiochus, who in respect of his subtlety and cunning, his fetches and devises, in compassing his purposes, is said to understand dark sentences: though he had no true knowledge of God, he might blaspheme him so much the more: for if he had known him, he would not have blasphemed him: and what else are blasphemies, but wonderful and strange things uttered: the same which are here called niplaoth, marvelous, wonderful things, are said to be rabhreban, presumptuous things, c. 7. 8. in a Chaldee word. 3. But Graserus would have that place understood of Mahomet, this of the Pope: p. 168. whereas it appeareth, by the description of the little horn, both c. 7. and 8. and the properties, that in both places the same enemy is discovered by the Prophet.

Argum. 5. 1. It followeth, it shall prosper, till the wrath be accomplished, &c. The long prosperity, which here the Prophet speaketh of, better agreeth unto the Pope of Rome, then unto Antiochus: he useth here the word tzalach, to prosper, which thrice before is inserted in the prophesy, c. 8. 12. 24, 25. In setting down the prosperous success of Alexander, the Prophet useth not this word: so that he speaketh of a longer prosperity then Alexander had, which is not seen in Antiochus. p. 173. 2. Neither need this limitation be added, the determination is made, if Antiochus only were here meant: for his prosperous success must needs determine with his life. p. 180. 3. Therefore it is most fitly referred unto the perpetual prosperous success of the Popes, who for six hundred years together have so wonderfully prevailed and prospered, that they only have not deluded the world, to receive their pretended title of their supreme Vicarship in earth; but have by the aid and help of temporal Princes enlarged their kingdom, and triumphed over those that set themselves against them. p. 176. to 178.

Ans. 1. In that this very word of prospering is used in the former vision, c. 8. where evident mention is made of taking away the daily sacrifice, and casting down the Sanctuary, it is manifest, that these things were fulfilled, the Jews Temple and Sanctuary yet standing. And the reason why Alexander is not said so to prosper, is, because he attempted no such things against the Jews, neither so prospered in any devise against them. 2. Though Antiochus prosperous prevailing in these his enterprises could not exceed the term of his life, yet it was requisite, that the Church of God should be comforted, understanding that this success against the Church of God should be but for a time. And indeed this his prosperity ceased before his death, at the appointed time: before likewise v. 35. which Graserus confesseth to be understood of Antiochus, the like phrase is used: there is an appointed time, that it need not seem strange, the like clause to be added here.

Exercise 3.

Wherein Graserus out of the 37. and 38. v. goeth about to prove, this prophecy literally and historically to be understood of the Roman Antichrist, and not of Antiochus.

Argum. 1. He shall not regard the God of his fathers. 1. This was not true of Antiochus, for he set up the idols of Jupiter Olympius, and Jupiter Xenius, or Hospitalis, and caused them to be worshipped, which were the idols of the Grecians. p. 183. 2. But this is performed by the Pope, for he regardeth not Christ the God, whom the Apostles worshipped, whose successor he boasteth to be: he is not said to deny or abjure him, but not to regard him. Ibn Ezra maliciously here understandeth Constantine, who did for sake the idols which his fathers adored, when he embraced the Christian faith. But he is said here not absolutely to reject the God of his fathers, he only shall not have due respect unto him: And the Romanists cannot wipe away this imputation from the Pope, though he often make mention of Christ in all his edicts and bulls: he may notwithstanding, and in truth doth, little regard him: not so much opposing himself to his person, as impugning his offices: both regal, in arrogating unto himself power over heaven, earth, and hell, p. 185. and priestly, in setting up another propitiatory sacrifice of the Mass, in making other Mediators: his Prophetical, in detracting from the authority of the Scriptures, making them imperfect, and adding thereunto traditions, which they are not afraid to call (the word of God unwritten,) and the Pope reserveth unto himself power to interpret Scripture, as he list. And thus he derogateth both from Christ's kingdom, priesthood, prophecy, and so regardeth not his fathers God. p. 186. to 190.

Answ. 1. Antiochus did diversely depart from his fathers God's. 1. those idols of the Grecians, were new gods among the Syrians, whom he made to forsake their own laws and rites, to receive his new idols, 1. Macchab. 1. 43. 2. Macchab. 2. 3. 2. he cared not in effect for the idols of the heathen, otherwise then they were for his profit and advantage: for he would have robbed the Temple at Persepolis, 2. Macchab. 9. 2. 3. whereas some of his predecessors had great respect unto the Temple at Jerusalem, giving unto it great gifts, as namely Seleucus and Antiochus the great, as it shown, c. 11. quest. 44. he robbed, spoiled, defaced, and polluted it.

2. All these things are also typically verified in the Roman Antichrist, as further hath been declared, c. 11. controu. 21. he many ways is departed from the faith and doctrine of the Apostles, and ancient fathers of the Church: and in effect useth the name of Christ but for his own gain and advantage: but yet the historical application of this prophesy belongeth unto Antiochus.

Argum. 2. An other note is, that he shall not regard the desires of women: the word chemedath, here signifieth the lawful desire and love of women, which is in matrimony: not that he should utterly condemn marriage, but not give it that reverence, which is due unto it. This fitly ageeth unto the Bishop of Rome, who although he make matrimony a Sacrament, yet he holdeth it a profanation of orders, and therefore forbiddeth any of his Clergy to marry: And in that the natural and lawful desire and affection of women is not regarded, 2 way is given unto unnatural lust to that filthy sin of Sodomitry, and to other kinds of unnatural concupiscence, as of adultery, fornication, p. 196. 197. 2. But to Antiochus it cannot be referred, who was married and had children, whom he was careful of, as appeareth 2. Machab. 9. what though he might be unkind unto his wife or wives, that was not a matter of such note, that it should be specially touched in this prophesy. Graser. p. 200.

Answ. 1. All this (we grant typically and analogically) is fitly urged against that Antichrist of Rome, who alloweth his Clergy rather to commit fornication, then to be lawfully married: as hath been at large declared before, c. 11. controv. 22. 2. But properly Antiochus is here deciphered, who being an idolater, and so polluted with spiritual fornication, was also no doubt an unclean person of life: and though he were married, yet he might be, and was carried away with vagrant, wandering, and inordinate lust: see more hereof, c. 11. quest. 45.

Argum. 3. 1. The next note is, he shall not care for any God: which Graserus thus expoundeth: that he shall acknowledge no power or majesty in earth: and this word eloah he understandeth of the Civil magistrate, for as before the Prophet shown, how he should carry himself in the Ecclesiastical, and Oeconomical estate, neither caring for the God of his fathers, nor for the desire of women: so now it followeth how he should use the civil state; not regarding them, or giving them due reverence: he should not utterly take away magistracy or government, but he should make no great reckoning or account thereof: Thus have the Popes done, both challenging unto themselves power to command Emperors, and kings, to translate the Empire, and accordingly they have made kings to hold their stirrup, to lead their horse by the bridle: This great power, Augustine de Ancona, who lived under Pope John the 22. ascribeth to the Pope, thus writing, Papa habet omnem Regalem, Imperialem, & Sacerdotalem potestatem in toto mundo, quia cosecratur quemadmodum sacerdos, coronatur vt Rex, &c. the Pope hath all Regal, Imperial, and Priestly power in the whole world: for he is consecrated as a Priest, and crowned as a king, &c. 2. But Antiochus was so far from depressing and despising Magistrates, and the Civil power, that one captain of the Romans with a message from Rome terrified him, and made him give way: yea, and the Maccabees, being of no great power, resisted him. Graser. p. 205.

Ans. 1. That the Pope is a despiser of the Civil government, and hath despitefully and disdainfully used both Emperors, kings, and Princes, it is evident to all the world, wherein he doth manifestly detect himself to be Antichrist: according to S. Jude’s description, v. 8. That they shall despise government, and speak evil of them that are in authority. 2. Yet hereby is it not euicted, that this is the proper and literal meaning of this place: for though elohim in the plural, be in Scripture applied to Princes and rulers, yet eloah in the singular is seldom found in that sense; but is better interpreted (God.) 3. And so indeed Antiochus cared for no God, but was lift up in pride beyond the condition of man, as though he could command the floods, and weigh the mountains in a balance, 2. Macchab. 2. 9. And yet in the other sense it was also true, that Antiochus, though he were kept in awe by the Romans, yet he made no account of the governors and Elders among the Jews: (toward whom the greatest respect is had in this prophetical description of Antichrist) for he put them to the sword, as common and vile persons: as is touched, 1. Macch. 1. 27. The Princes and Elders mourned, &c.

The fourth Exercise.

Wherein the idolatry of this Antichrist is described, as it is set fourth in the 38. v. which Graserus contendeth by diverse reasons to be understood of the Roman Antichrist, and not of Antiochus.

Argum. 1. It is said, that in his stead he shall honor the God Mauzzim, that is, as Graserus interpreteth, basilicarum Deum, the God of Temples: for so before, v. 31. the Sanctuary is called mahoz, of the strength: and Ezceh. 24. 25. the same word is used, where the Prophet saith, shall it not be in the day, when I take from them their strength, the joy of their heart, the pleasure of their eyes, &c.

2. Thus the Romanists have set up a new God, the God of their Temples, which they consecrate unto several Saints, as several gods: making vows unto a Saint of such or such a place, and going in pilgrimage unto them: to this ende they hollow Churches, consecrate Altars, as tying the divine worship unto such places: whereas Christ hath left his worship free for all places, not limiting it to Jerusalem, or any other place, but everywhere God is worshipped in spirit and truth. Graser. p. 317. to 319. And thus they set up in Christ's place and stead their Temple gods, and that strange idol of the Mass, which all they say tend unto the honor of Christ: they might as well say that the abhominable idols which Antiochus set up in the Sanctuary, tended also unto the honor of God, p. 239.

3. Graserus after this, entereth to confute Junius translation of this place, who thus readeth: as for the God of strength, in his seat he shall honor; be shall honor (I say) a God, whom his fathers knew not with gold and silver: against which interpretation Graserus produceth these reasons.

1. It cannot be shown in Scripture, where God is called, eelohe mauzzim, the God of strength or munitions, without any other addition, but either the God of my strength or refuge, or for my refuge, or the rock of my refuge, and in the Psalms and deprecations made unto God, not in prophetical predictions.

2. In the second clause, he translateth leeloah God, why then in the first clause should it be interpreted, as for the God: if the the word cabadh, to honor, usually admit not this construction with the preposition lamed, it must be considered, that the Prophet speaketh of no usual, but of a strange matter: and yet, as Graserus well observeth out of Junius Grammar, this preposition is often set before such words, as are governed of verbs, which signify, study, desire, attributing of anything, as here in this place.

3. The conjunction van, veleeloah, showeth that there the second clause beginneth, and must be read distinctly from the first.

4. If we should not read thus, and the god Mauzzim shall be honor in his place: but thus, as for the God Mauzzim, and make a pause there, the sentence should be imperfect.

5. The general consent of interpreters, which take Mauzzim here for the name of an idol: and the Rabbin's some understand here Mars, some Margolith the God of the Arabians: ought somewhat to move, Graser. p. 246. to 249.

4. Graserus also misliketh Junius sense, who applieth this unto Antiochus, who set up the image of Jupiter Olympius in the Temple of God: because (saith Graserus ) this had been no such strange thing for an idolater to magnify his idols, and to worship them with silver and gold, p. 249.

Answ. 1. The word Mauzzim here rather signifieth holds and munitions, then temples, as the word is taken, v. 19. he shall set his face against the fortes of the land: and so is the word also taken, v. 31. as is shown before, c. 11. quest. 39. for it cannot be read thus in construction, to be joined to the former word, Sanctuary of strength, because each word hath the article h • prefixed, as Graserus noteth: nor yet, by way of apposition, the Sanctuary (that is) the strength, as Graserus would have it: for the word Mahoz is not taken for the temple: But in this 31. v. Antiochus assault is described both against the Sanctuary, and the munition, that is the city: so the word Mahoz is taken for a rock or fort, Iud. 6. 26. and in that place of Ezekiel it also signifieth strength.

2. It is most true, that the Romanists have erected unto themselves many temple gods, and typically this prophesy may be applied unto their Pope, the very Antichrist, see c. 11. contr. 24. But this prophesy literally decyphereth Antiochus, as hath been proved at large, c. 11. quest. 43. whether I send the Reader.

3. Junius interpretation is here refused by Graserus upon very good ground: so also before, c. 11. quest. 9. upon these and other reasons it is misliked: though Junius may in some particular interpretations be deceived, yet in general his relation here in this prophesy unto Antiochus is not therefore to be rejected.

4. It was no very strange thing, that Antiochus should set up idolatry, being a professed idolater: but it was to be wondered at, that he should set up such an abominable idol in the Temple of God: that the Lord for the sin of his people would suffer his own Sanctuary to be defiled.

Argum. 2. The god whom his fathers knew not. 1. This cannot be understood of Antiochus, for he set up no such strange god whom his fathers knew not: if they say this was Jupiter Xenius, that keepeth hospitality and entertaineth strangers, which was set up in Garizim among the Samaritans, 2. Macchab. 6. 2. neither was this a strange god, though worshipped of strangers, neither set up in the Temple of Jerusalem, as this idol must be honored in the place of God: if they will have it to be Jupiter Olympius, neither was this god unknown to his fathers; for Seleucus the founder of the family of the Seleucians, did sacrifice unto Jupiter at Pella, being to set forward with Alexander, where Pausanias writeth, lib. 1. that the wood prepared for the altar came of it own accord unto the image of Jupiter, and burnt of it self no fire being put under, Graser. p. 252.

2. But this strange god, is indeed that new devised and upstart idol of the Mass, with the superstitious inventions of transubstantiation, sacrifice for the quick and the dead, purgatory fire, indulgences, and such like: for although the use of the Lord's Supper were known and practiced in the Church even since the Apostles time, yet this idolatrous sacrifice, was not once thought of, p. 254. 255.

Answ. 1. This strange god might very well be Jupiter Olympius, who though he might be worshipped by Seleucus a Grecian (though that fabulous report of Pausanias prove it not) yet the immediate predecessors of this Antiochus being kings of Syria, by all likelihood worshipped the country gods and idols of Syria; so that Jupiter Olympius the idol of the Greeks, might seem in that behalf a strange god: and beside it is so called, because never any of his ancestors did offer or attempt to set up such an idol before in the holy Temple of God: see before c. 11. quest. 46. in the ende.

2. That this prophesy notwithstanding is most fi • lie by way of analogy and typically applied unto the strange idol of the Popish Mass, we do willingly grant: as is shown before, c. 11. controv. 24.

Argum.3. It followeth, he shall honor this strange God, with gold and silver, and precious stones. 1. This is most true that the Romanists do in most costly manner set forth their new breaden god, which they adore in the Mass; As the whore is thus described, Apocal. 17. 14. arrayed in purple, scarlet, with gold, precious stones, and prarles, &c. 2. But concerning Antiochus, he was more ready to spoil the temples of the idols of their treasury, as he would have done at Persepolis, 2. Macchab. 2. 9. then to bestow any such costly gifts upon them: which if he had done, it had been no such strange thing for idolaters to be prodigal and excessive in bestowing cost upon their idols, p. 257. 258.

Answ. 1. It is also confessed that herein Antiochus king of the North, was a true type of the Roman Northern Antichrist, who spareth for no cost to set forth and adorn his new found idol: as is proved before c. 11. contr. 25. But still we affirm that Antiochus is here historically described. 2. Though Antiochus might at some time spoil the Temples of idols of other nations, it followeth not but that he might be very sumptuous in garnishing his own idols: as the Romans did spoil the temples of other nations, as at Athens, and other places, to garnish their own at home: So in like manner, Antiochus that had robbed and spoiled the Temple at Jerusalem, afterward purposed if he had lived, to have bestowed as great gifts upon it, as he had taken from it, 2. Macchab. 9. 16. his mind then might change toward his own idols: And though special mention be not made in the story of the Maccabees, of his honoring this new idol with gold and silver, yet so much may be gathered, that he spared for no cost, because he commanded altars to be built throughout the cities of Judah, on every side: and before the doors and in the streets they offered incense, 1. Macchab. 1. 58.

The fifth Exercise.

Wherein the 39. verse is interpreted, which Graserus also remooueth from Antiochus, and applieth to the Roman Antichrist by these reasons:

Argum. 1. The first part of the verse he readeth thus: he shall make the munitions of the (God) of the Temples, with this strange God: and whom he liketh he shall increase with honor, &c. this he showeth practiced among the Romanists: for all the strength of the Roman Church consisteth in the defense of this idol of the Mass; their Churches, Monasteries, Abbeys, so many orders of religions are sounded upon this idol, p. 272, 273. And those whom he findeth pliable to his purpose, and maintainers of this idol, he advanceth, he maketh them Cardinals, Abbots, and such like: So the Pope magnifieth his Clergy, enlargeth and increaseth them, in so much that in some countries beyond the Alps, the Clergy taketh up the third part, in some the half part of the whole multitude, p. 280.

2. But of Antiochus Graserus thinketh this prophesy is not uttered, how he should set up his strange god in the fortes and strong places, and favor those which received his idol, and played the Apostates, but the faithful he persecuted: for Antiochus persecution was so notorious and evident, that if the spirit of God should in such obscure terms have spoken thereof, magnam prophetia suae iniuriam facturus fuisset, he should have offered great wrong to his prophesy, pag. 282.

Answ. 1. We answer here, as before, that typically all this may be well applied to the Roman prelate and Antichrist, as is also shown, c. 11. contr. 26. but the historical application of this prophesy concerneth Antiochus, who fenced his new idol with strong holds and garrisons: as is evident, 1. Macchab. 1. 35. 36. and hath been further declared, cap. 11. quest. 47.

2. Graserus readeth not right: for he both leaveth the preposition lamed untranslated, reading, he shall make munitions, whereas the word is lemibtzere, for munitons: and beside he addeth ( God) of the temples or basilikes, which first word ( God ) is not in the original: he justly misliketh Junius translation: he shall commit the munitions of the God of strength to a strange God: that is, shall make his strange idol the protector of Judea, which is understood by the munitions of God: for the word Mauzzim, as hath been shown, c. 11. quest. 46. 9. is not understood of the true God. As Junius faileth one way, so Graserus misseth another way in his translation: the meaning is this then, that he shall make for strong holds places of munition: So Antiochus caused the tower of Silo to be fortified, and set garrisons there to annoy those which went up into the Temple, as is before shown.

3. And though Antiochus persecution, were notoriously evident, after it came to pass, yet it being prophetically described, was after the manner of other prophesies to be set down somewhat obscurely, that both it might be kept from the notice of the profane sort, and yet be evident to the faithful, that would search for the meaning thereof.

Argum. 2. Whereas it followeth in this verse, he shall cause them to rule over many. 1. this is evidently fulfilled by the Roman Antichrist, who giveth dominon and authority unto his followers and favorites, creating them Cardinals, Prelates, Abbots, making them Princes, Counties, Barons in their dioceses and seignories. 2. But to Antiochus it cannot well agree, for he brought not in new titles of dignities into the commonwealth. And if he bestowed honors upon those which favored his wicked proceedings, that was no strange thing: for kings and Princes usually do so, Graser. p. 286. 287.

Answ. 1. All this is granted, that the Pope of Rome doth wage his pharisaical clawebacks, with great honors and dignities, to maintain his crown and supremacy, which is upheld with a new kind of idolatry: and herein Antichrist is typically described under Antiochus, as is at large shown, c. 11. contr. 26. 2. But yet the literal and historical sense will direct us to Antiochus, who gave honors and dignities, as namely the Priesthoode to Jason, and Menelaus, which were Apostates from the faith, and furthered his wicked and ungodly attempts, 2. Macchab. 4. 3. What though it be usual with kings to reward their favorites: yet this was a rare thing, and never attempted before, that one should by gifts and rewards pervert the faith of an whole nation, as Antiochus did: see further, c. 11. quest. 47. in the ende.

Argum. 3. Further, he shall divide the land, as with a cord or line, and that for a reward, or exchange. 1. The Popes jurisdiction extendeth it self to the whole earth; it is not limited: yea by his instruments the Spaniards he hath also subdued the Indians and remote parts of the world under his jurisdiction: And it is memorable, that Alexander the 6. drawing a line in the terrene globe from pole to pole, made this division between the Castilians and Portugals, that they should possess all that part of the new found world, which was on the West, and the other the parts on the East: which division a certain Castilian objected unto a certain petty king of America, who answered, sibi non boni Dei, sed diaboli vicarium videri, &c. that he seemed unto him not to be the vicar of the good God, but of the devil, which gave unto another, that which he had no right unto himself, p. 290. 291.

2. Neither doth the Pope distribute his honors and preferrements for nothing, but conditionally, and upon a composition, that they which receive any dignities at his hand, shall be bound by oath unto him, to maintain his supremacy, and other Papal privileges: and for the more evidence hereof, it shall not be amiss to set down the oath, which every popish Bishop taketh at his consecration.

Ego N. electus Episcopus N. &c. I such an one being elected Bishop of such a place, from this hour, as before, shall be faithful to S. Peter, and to the holy Apostolic Roman Church, and to our Lord (the Pope) and to his successors entering canonically: I shall not be in counsel, consent, or fact, that they shall loose their life or member, or be taken, or violent hands laid upon them, under any pretended color whatsoever: the counsel, which they shall credit me withal by themselves, or their messengers, wittingly to their hurt, I shall not open to any: the papacy of Rome, and reg • lities of S. Peter, I will help them to maintain and defend against all men (even though it be the king:) the Legate of the Sea Apostolic going and returning, I will honourably entreat, and help him with necessaries: the rights, honors, privileges, authorities of the Church of Rome, and of our Lord the Pope, and of his successors, I will endeavor to preserve, defend, increase, and promote: neither will I be of counsel, practice, or treaty, where any sinister thing or prejudicial to their persons, rights, honors, state, power, is attempted against our Lord the Pope, or the Roman Church: And if I know such things to be treated of or procured by any, I will hinder them, as much as I can, and as soon as I can I will signify the same to the same our Lord (Pope) or to some other, by whom it may come to his notice: The rules of the holy father, the decrees, sentences, dispositions, reservations, provisions, the Apostolic mandates I will observe with all my power, and procure to be observed of others: they which are rebels (as all schismatics and heretics) unto our Lord, or his said successors, I will to my power persecute, and impugn: Being called to a synod, unless I be hindered by some cononicall let, I will be present: the Apostles threshhold (that is, palace or Church) the Court being at Rome, if I be on this side the mountains, once every year, if beyond, every third year will I visit by myself or my messenger, unless I be freed by the Apostolic license: the possessions belonging to my table I will not give, nor lay to pawn, nor let out to fee farm, though it be with the consent of the Chapter of my Church, without the privity of the Bishop of Rome: As God shall help me and his holy Gospels, &c.

In which oath this is worthy to be observed, that the Popes Bishops are not bound by any promise or otherwise, to preach the Gospel of Christ, to feed his flock, to read and study the Scriptures: but only to be true unto the Pope, and to maintain the rights and privileges of that Sea: And thus it is evident, how the Pope of Rome doth distribute the honors of the earth, unto his flatterers by a certain compact and covenant, Graserus. p. 293. 294.

Answ. 1. All this we grant to be most true, that is here alleged, and more too: that the Pope doth not only exact an oath of obedience of his Prelates, but he doth even sell them their prelacies, Cardinalships, Bishoprics, Abbacies, and other preferments for momoney: as is at large shown, c. 11. contr. 26.

2. Yet notwithstanding this was historically performed by Antiochus, who expelled the ancient inhabitants of Judea and Jerusalem out of their possessions, and parted their lands among strangers, 1. Macchab. 3. 36. the Priesthood also was sold to Jason first, and then to Menelaus for money, 2. Macchab. 4. see c. 11. quest 47. in the ende.

The sixth Exercise.

Wherein is expounded the 40. verse. which Graserus also contendeth to be understood of the Roman Antichrist, and not at all of Antiochus, by these reasons:

Argum. 1. At the ende of the time shall the king of the South push at him, &c. Whereas Junius understandeth this literally of the king of Egypt Philometor, who withstood Antiochus by force, coming to aide his brother Physcon against him: Graserus thus objecteth:

1. If Daniel here had meant by the kings of the North and South, the kings of Syria and Egypt, he would have so expressed them by those names as the other Prophets do, and not by so general terms, p. 304.

2. This Junius supposeth to have been done in the last year but one of Antiochus reign; but then he wanting money, took his journey into Persia, there to gather tribute, 1. Macchab. 3. 39. how then was he able to furnish himself with such great power to go against Egypt.

3. And seeing he had been discharged out of Egypt before by the Romans, Popilius being sent unto him, it is not like that he durst attempt and adventure to go into Egypt again.

4. If Antiochus had lately made such a conquest in Egypt, it is not like when news was brought him in Persia, how the Jews had prevailed against his captains; that he would have taken it so to the heart: he might easily have recovered that loss, p. 307.

5. In the last year but one of his reign, Antiochus went into Persia, which is quite opposite to Egypt: neither did he send his captains thither: for he left Lysias with half of his army to invade Judea, neither did he give him charge concerning Egypt, p. 308.

6. And the king of the North here doth not offer battle to the king of the South, but only defendeth himself.

7. Justinus lib. 34. saith, that after Antiochus was discharged out of Egypt by the Romans, reuersum in regnum ibi decessisse, relicto filio impubere, he returned into his kingdom and there died, leaving his young son behind him: after that discharge then he returned not into Egypt, p. 309.

8. We read but of two expeditions of Antiochus into Egypt, in the second whereof he was sent out of Egypt by Popilius in the Romans name: he made not a third expedition, pag. 303.

Answ. 1. As though throughout this 11. chapter, the kings of Syria and Egypt, are not continually expressed by the names of the king of the North, and the king of the South.

2. The journey which Antiochus took into Persia, was after his return out of Egypt: from the which though he brought great riches and spoils, yet his treasure was wasted by his exceeding liberality toward his soldiers, which far passed other kings, that had been before him, for he gave unto his soldiers a years pay aforehand, 1. Macchab. 4. 28. 30.

3. It is not like he would after that discharge by the Romans, invade Egypt by way of hostility and conquest: yet as a friend to one of the brethren, to aid him against the wrongs of his brother, he might although he were discharged, enter into Egypt, or he might notwithstanding this discharge, yet after practice again against Egypt.

4. It was so much the more grievous to Antiochus, to be foiled of the Jews, having overcome the power of Egypt: And God's hand being then upon Antiochus, he was stricken with such a fear, that he knew not how to bestir himself: but partly of grief of mind, and partly tormented by the stroke of God's hand, he upon that occasion ended his days.

5. Neither do we say, that Antiochus made this conquest of Egypt, at that time, when he went into Persia: but he had spoiled Egypt before: and therefore he needed not give any charge to his captains concerning Egypt, but only concerning the Jews.

6. While Antiochus was preparing to come and help Physcon against Philometor, then Philometor hearing thereof did also provide to resist him: which here is called pushing at him: and then Antiochus came upon him like a whirlwind: so both may be true, that first Antiochus made his preparation; but before he gave the onset, the king of the South first provoked him to battle.

7. Iustins report is in some things imperfect: that Antiochus died presently after he was charged by the Romans to depart out of Egypt: for after that he went into Persia, 1. Macchab. 3. 31. Justinus as well may fail also in the rest: that Antiochus returned no more into Egypt after this discharge by the Romans: for Florus in his epitome of Liuies history, lib. 46. after that Antiochus had been thus discharged by Popilius out of Egypt, whereof he maketh mention in his 45. book, writeth that the ambassadors of the king of Bythinia called Prusias, complained of king Eumenes, eum conspirasse cum Anitocho contra populum Romanum, that he had conspired with Antiochus against the people of Rome: it seemeth then, that after this discharge Antiochus practiced secretly against the Romans.

8. Antiochus made more then two expeditions against Egypt: for evident mention is made of three before in the 11. chapter, one v. 23. 24. see quest. 33. another mentioned, v. 25. see qu. 34. though Junius take this for the first: the third v. 29. see quest. 35. And that Antiochus made more then two journeys into Egypt, may be proved out of the story of the Maccabees: for that was his second voyage into Egypt, when in his return he spoiled and robbed the Temple, wicked Menelaus being his guide, 2. Macchab. 5. 1. 15. which is the same voyage mentioned, 1. Macchab. 1. for in his return there spoken of he robbed the Temple, v. 23. But this was not his last voyage: for after this he went into Egypt, when he was countermaunded by Popilius the Roman Embassador • as it may thus appear: Antiochus in this his second return out of Egypt, brought great spoils from thence, 1. Macchab. 1. 20. but when Popilius discharged him, he returned against his will, having not that success which he had before as is expressed, v. 29.

And further that Antiochus made more then two voyages, may be collected, v. 29. it shall not be as at the first, and as at the last, that is, in his third attempt, when he was stayed by the Romans, he should not have the like success, as the two former times: But Graserus maketh another sense, posteriora istius expeditionis non respondebunt initijs, the ende of this expedition, shall not be like the beginning, p. 306. and he would have it understood of one and the same expedition, that whereas at the first, he was likely to have overcome all Egypt, in the ende he was restrained and curbed by the Romans: so also read Genevens. the last shall not be as the first: to the same purpose Vatablus: but the original standeth thus: and it shall not be, as the first, and as the last: in the other reading both the conjunction vau, should be superfluous, and as the last, and the note of similitude caph, should be in the same clause used in a double sense: in the first word carishonah, it should be taken for sicut, as, and in the latter caacharonah, for sic, so: whereas in both places it is better interpreted as.

But here it will be further doubted, which of Antiochus voyages into Egypt this was which is here prophesied of v. 40. and in the verses following: for the satisfying of which doubt, I neither think with Junius, that this was his second voyage, the next before that, when he had his discharge from Popilius, annotat. 101. in ver. 29. for such a preposterous placing of matters historical is not to be admitted, in so orderly a narration, as the Prophet hath continued through this 11. chapter: that he should speak of Antiochus third voyage v. 30. and defer the second to v. 40. 2. neither do I think that this is a recapitulation of Antiochus expeditions formerly mentioned: but it much differeth from the former: because the king of the South, here giveth the first occasion: but in all the other attemps the king of the North was the first agent. And again here mention is made of other nations, with whom Antiochus had to do, as the Edomites, Moabites, Ammonites, the Lybians and Mores. 3. This then was the last exploit of Antiochus in Egypt, as the 40. v. showeth, in the ende of time. And though before this he had been countermaunded by the Romans to depart out of Egypt, yet he afterward was had in jealousy to conspire against the Romans, as is before shown out of Florus, and so might contrary to his promise invade Egypt again: and the rather because P • olome Physcon the younger brother sought to drive Ptoleme Philometor out of his kingdom, which occasion Antiochus took to aide Physcon the younger brother against Philometor: of this variance between the brethren, who seemed to be reconciled before, when Popilius made Antiochus to depart out of Egypt, Livy decad. 4. lib. 5. and Florus likewise maketh mention in the 46. book of his epitome: see further of this matter, in the 11. chap. quest. 47. toward the ende.

Argum. 2. Graserus proceedeth and as he excludeth Antiochus out of this prophesy, so he by the kings of the North and South would have understood the Pope, whose jurisdiction is most in the Northern parts of the world, and the Turk who ruleth chiefly in the Sotherne: his reasons for this opinion are these.

1. Because there is great affinity between the first kings of the North and South, which are before spoken of in this chapter, namely the kings of Syria and Egypt, and these kings of the North and South. 1. as they branched out of the Monarchy of Alexander, so these two, the Pope and the Turk, are risen out of the Monarchy of the Romans. 2. as they had their situation, the king of Syria toward the North, and of Egypt toward the South: so these two the Pope and Turk have their chief dominion the one in the Northern parts of the world, the other in the Sotherne. 3. as both those kings of Syria and Egypt afflicted the people, yet diversely: for Antiochus would not suffer the Jews to enjoy their religion, but put them to grievous torments: yet the kings of Egypt permitted the Jews to follow their own rites, in so much that they suffered them to build a temple in Egypt like to that in Jerusalem: So the Christians are tormented and persecuted for their conscience under the Northern Tyrant, yet under the Turk they may have toleration of their religion, Graser. pag. 314.

2. The phrase also well agreeth to this sense: 1. the word tzaphon, which is interpreted the North, signifieth also hid, which fitteth the whore of Babylon, in whose forehead is written, a mystery, &c. Apoc. 17. 5. p. 310. 2. the king of the South shall push, which cannot be understood of Ptolemy, who was of no such force to push at Antiochus: but this well agreeth unto the house of the Ottomans, the great Turks, which have pushed at these Northern parts of the world, p. 318. 3. the other word ijshtagher, he shall come like a whirlwind, showeth not an absolute and entire power, as in the horn to push, but rather a confederacy of united forces: such as the papacy consisteth of in gathering of Councils, sending up & down of Legates, stirring up and cōbining Princes together to fight for the holy land against the Saracens: to this purpose Graser. pag. 320.

Answ. 1. In that Graserus maketh the kings of the South and the North, that is of Egypt and Syria, types and shadows of his kings of the North and South the Turk and Pope in their original, situation, affection toward the people of God, therein he granteth the same, which hath been so often affirmed, that typically Antichrist is here shadowed forth, but not literally and historically. 2. neither yet in these things is there so great affinity between them: for the Turkish dominion did not spring out of the Roman Empire, as the Seleucians and Ptolomes had their original from Alexanders Monarchy, and the Turkish Empire is in the East, not Southward from Rome: who also are held to have had their beginning from the Scythians, who are a Northern people.

2. Concerning the phrase it is not so correspondent nor fitting unto his kings of the South and North. 1. seeing throughout the whole chapter hitherto, the kings of the South and North, are understood to be the kings of Syria and Egypt, there is no reason to take them otherwise here: especially seeing evident mention is made of Egypt, v. 42. 43. 2. the king of the North here is described to come upon the king of the South as a whirlwind, and to pass through his land, and to carry away much silver and gold: This more fitly agreeth unto the Turk then the Pope: for he hath rather fallen as a whirlwind upon Christendom: whereas the Pope hath but pushed at him, and attempted rather then prevailed against him.

Arg. 3. The circumstance also of the time here noted agreeth with the revelation of the Roman Antichrist: at the time appointed shall Antichrist come, or as Junius translateth, about the ende of time (which Graserus misliketh.) 1. This time the Ebionites therein consenting with Ibn Ezra, assign unto the reign of Constantine, when he building new Rome in the East, left old Rome unto Sylvester then Bishop of Rome: But this is their vain conceit, for Constantine had no such intendment to resign the city of Rome unto the then Bishop there, which afterward he bequeathed with the Empire of the West unto his son Constance: neither if Constantine had been so minded, was Sylvester then Bishop there capable of so great a gift; the most part of the city being yet Pagans and Infidels: As for that donation of Constantine, it is found to be but a forged thing, and of small credit: and it is like, as if one should imagine, that the Duke of Venice should give the city of Venice to the Parish Priest of Saint Markes: Graser. pag. 326. to pag. 328.

2. But thus rather this time appointed may be scanned, that as Antiochus rainged 12. years, though not complete: the six first years whereof, Antiochus making a way unto his tyranny, yet did not show himself such an adversary to the Church of God, as afterward: In the last six years he raged against the people of God, spoiled their Temple, and made havoc of the Saints: from which time, namely the sixth year of his reign, which was in the 143. year of the kingdom of the Greeks, the story of the Maccabees taketh beginning, 1. Macchab. 1. 21. So unto these 12. years of Antiochus reign, who herein was a type of Antichrist, do answer, the 12. ages wherein Antichrist shall reign: the first six ages do ende at Gregory the 7. if we begin to count in the sixth age after the birth of Christ: until this time, the rest of the Popes, made a way for Antichrist: but then he shown himself in his colors: when as Gregory the 7. excluded the Emperor from intermeddling with the election of the Bishop of Rome: and first prohibited the marriage of Ministers: of this Antichristian practice of this Gregory the 7. thus complained, an. 170. years after, the Archbishop of Salisburge, in the Council of Ratisbone, as Auentinus reporteth, lib. 7. Annal. Hildebrandus primus sub specie religions Antichristi fundamenta iecit, &c. Hildebrand first under color of religion, laid the foundation of Antichrist, &c. and then he proceedeth to show, how he excluded the Emperor from their Pontificiall Councils: and thus in the ende concludeth; credit experto, &c. believe one that hath tried, they will not give over, till having brought the Emperor to order, pastoribus veris, qui pascant, oppressis, &c. the true Pastors being suppressed, which should feed, the dogs being taken away that should bark, they make havoc of all: from this Gregory then begun the last six ages, which answer unto the last six years of Antiochus, Graser. p. 329. to p. 333.

Ans. 1. Whereas Graserus misliketh Junius translation, at the ende of time, whereas he saith he translateth the same phrase, v. 35. and c. 12. 4. at the time appointed, as Graserus would have it taken here: there is great difference between ghad gheeth ketz, unto the time of the ende, that is, the appointed time, which phrase is used in the two places given in instance, and these words, begheth ketz, in the time of the ende: and v. 35. that phrase is expounded by another word lamoghed, unto the time appointed. If this then were to happen in the ende of time, it agreeth not with Graserus coni • ctures: for Gregory the 7. came not in the ende of time, there being toward 600. years passed since: The Ebionites fancy, together with some of the Rabbins, we do with Graserus reject upon those reasons alleged, and other weighty arguments beside, that might be produced.

2. In that he maketh Antiochus a type and figure of Antichrist, it is as much as we desire to be granted: whence it will follow that Antiochus is here understood (which is before denied by Graserus ) for how else could Antiochus typically decipher Antichrist, if he were not comprehended in this prophesy? But, seeing there is no mention made in this prophesy of the years of Antiochus reign, therein he can be no type of Antichrist. And for every year to understand an hundred, is not the use of Scripture: neither doth the casting of the years agree with Graserus conjecture: for since Gregory the 7. who attained to the Popedom about ann. 1070. or there about, there are expired about 530. years: so that by this reckoning, there should remain but 70. years of Antichrists dominion, which were too great boldness for any to affirm.

Argum. 4. Graserus proceedeth further thus: 1. this preparation with chariots, horsemen▪ and ships made by the king of the North against the king of the South, he understandeth, of the holy wars (as they were called) which were decreed by Urbanus the 2. in the Council of Claromont in France, for the recovery of the holy land against the Saracens, which was ten years after Gregory the 7. which Pope Urbanus, being the author of those cruel and bloody wars, was t • ereupon called Turbanus, because he thereby procured so much woe and trouble unto Christendom: pag. 334. 335.

2. Of Antiochus expedition against Egypt and the holy land, this prophesy cannot be understood: for he needed not to have invaded Egypt by ship, which is in the same continent with Syria, neither could he by ship assault Judea, ab omni maris imperio separatam, being separated and divided from all command by the Sea: pag. 342. 343. whereas every part of this prophetical description agreeth with those former wars attempted by the Christians against the Saracens: for they were transported thither in ships, and first invaded Syria, and being thence expelled, they prayed upon Egypt: p. 344. 345.

Ans. 1. Typically we deny not, but that here the wars between the Christians and Saracens may be shadowed forth by some analogy, or allusion: but that is not the historical intendment of this prophesy: for here the king of the North is set forth as a conqueror over the king of the South, coming against him like a whirlwind: But those attempts of the Christian Princes against the Saracens came to small effect: neither did the Pope himself in person go against the Saracens and Turks, though those wars were taken in hand by his counsel and persuasion.

2. Though Egypt were joined unto Syria in one continued continent, yet Antiochus might and did assault the same both by Sea and land: he had his army upon the land, and his nauie upon the Sea, when he assaulted the two brethren at Alexandria, as Livy writeth, lib. 5. decad. 5. Neither is it here said, that he by ships invaded the pleasant land: but only it is set down thus, v. 41. he shall enter also into the pleasant land. Neither is it true, that Judea is altogether separated from the Sea, and without the command thereof: for Jacob prophesieth thus of Zebulun, Gen. 49. 13. Zebulun shall dwell by the Sea side, and shall be an haven for ships, and his border shall be unto Zidon.

The 7. Exercise.

Wherein Graserus expoundeth the 41. verse, and taketh upon him to prove, that it can not be understood of the expedition of Antiochus against Judea, but of the attempts of the Bishop of Rome against the Saracens.

Argum. 1. Graserus first confuteth their opinion, who think all this to be understood of the king of the South, that he should enter into the land of Palestine, applying it to the Saracens, who possessed that country: But this he well showeth, cannot be so: for the king of the North is brought in as the principal: the king of the South is mentioned but by occasion of the other, as it were by an accident: and therefore the story still runneth upon the acts and exploits of the king of the North. p. 148. 149. Then he cometh to examine Junius opinion, that interpreteth all this of Antiochus, who in his return out of Egypt, invaded Judea, but spared the Edomites, Moabites, and the chief of the Ammonites, as confederate with him. His reasons are these:

1. If by the pleasant land were here meant the land of Judea, why is it not described by that name, in all this whole prophetical vision of Antiochus, wherein so many attempts of his are described against the Jews? this therefore showeth, that by this name given unto that land, some other thing is signified. 2. And if the Moabites and Edomites be here meant, who were in such league and amity with Antiochus, that they aided him in his wars, and Judas Macchabeus was revenged upon them, as his enemies: it could not be said of them, that they escaped out of his hands, which phrase rather presupposeth some former hostility and persecution, out of the which they hardly escaped. 3. And why should he say the first and chief of the Ammonites: if the Edomites and Moabites were wholly spared, who were as in the heart of Syria, why should the first and nearer parts of the Ammonites only escape, whose country is extended to Arabia? Graser. p. 353. 354.

Ans. 1. Judea is before described by this name of the pleasant land, v. 16. when Antiochus the great father to Antiochus Epiphanes, first subdued it: therefore Judea being before expressed by that name, is most likely also to be signified here: the reason, why in the prophesy of Antiochus expeditions against the people of God, it is described by other names, as the holy covenant, and Sanctuary, is, because Antiochus sought more to deface their religion, then to invade their land.

2. The Edomites and Moabites are said to escape his hand, not as though he attempted anything against them, but because their countries lying and bordering upon Palestine, were in danger also to have been smitten and oppressed by him, but that he spared them as his confederates: so they are said to escape, in regard of their present danger, in respect of the nearnes of the place.

3. The reason is evident, why only the first and nearest of the Ammonites do escape, because their country was more remote from Syria, then Edom and Moab was, extending to Arabia: and therefore the nearest parts of the Ammonites were most in danger: see before c. 11. qu. 48.

Argum. 2. Further Graserus would prove by the phrase and words, that Antiochus invading of Judea is not here meant.

1. By the invading of the pleasant land, such war is here understood, in quo de terrae illius poss • ssione praecipuum certamen fuit, wherein the chiefest strife was about the possession of that land: Now Antiochus had that land in subjection before, he now sought only to root out their religion: But this very well agreeth to those holy wars made between the Christians and Saracens, which was for the possession of that country.

2. Again, the king of the South and North strove about this country: but Ptolemy letted not Antiochus, neither resisted him in his proceedings against Judea.

3. It is said that many shall be overthrown: which is fitly applied to those bloody wars between the Christians and Saracens, wherein so much blood was shed, as Vrspergensis writeth, vt in ipsius Templi pavimento is equorum genua attigerit, that in the pavement of the Temple, it took the horse up to the knees.

4. And whereas the word rabbath, many, is put in the feminine gender, here may very well be understood the word keholoth, Churches; because indeed many Churches should be ruinated and made desolate at the coming of Antichrist. pag. 355. to p. 362.

Ans. 1. Antiochus did not only pollute and defile the Sanctuary, but he made havoc also of the cities and country: for his captains spoiled Jerusalem, set it on fire, cast down the houses and the walls, and took the women and children captive, 1. Macchab. 1. 33. 34. Neither were those bloody and most cruel wars between the Christians and Saracens taken in hand only upon a civil respect to possess the country of Judea, but because they had a superstitious opinion of that country, as being counted more holy then other, at the instigation of the Pope those troublesome wars were undertaken, whereupon they were called the holy wars.

2. Neither is it here said, that the king of the North and South strove about this country, but only that the king of the North shall invade it, and enter into it, as before he set himself against the holy covenant, v. 29. 31. which thing Antiochus did: in his return out of Egypt, he set upon Judea.

3. Because many did fall in those wars, it followeth not, that they therefore should be comprehended here: it is not enough for one of the partes of this prophetical description to agree, but all must be made to accord.

4. We need not seek for any strange word here to be supplied: the word eeretz, earth, before used in the beginning of the verse, is most fit to be understood here: and so the meaning is, that many nations and lands, saving those few here excepted of the Moabites, Edomites, Ammonites, should feel Antiochus hand.

Argum. 3. By the Edomites, Moabites, and the chief of the Ammonites, Graserus understandeth the Church of the Grecians, Ethiopians, and the Elect, which all escape the tyranny of Antichrist: which he would show in this manner:

1. Like as the pleasant land generally betokeneth the Catholic visible Church, which shall be surprised by Antichrist: so by the other three, which were allied unto the people of God the Edomites, which came of Esau the brother of Jacob, the Moabites and Ammonites, which issued from Lot Abraham's brothers son: by these three are understood three sorts of people, which have some affinity with the Church of God: The Edomites may signify the Grecians, which came nearest in judgment of religion unto the Church of God in these West parts, as the Edomites were next in affinity unto the Israelites.

2. The Moabites do shadow forth the Ethiopians: that as they were also of affinity unto Israel, but somewhat further off, and differed more in religion from the Israelites, then the Edomites did: so the Ethiopian Christians differ much from the Christianity of the Western Churches: yet among them there are to be found some seeds and remainder of the Christian faith: for even from the Apostles times, they had the Scriptures, as is evident in the history of the Eunuch, who did read upon the Prophet Isai, as he sat in his chariot: Act. 8. These two Churches of Grecia, and Ethiopia, the Roman Antichrist hath attempted to subdue unto his jurisdiction, but he hath not prevailed: and so the Edomites and Moabites have escaped his hand.

3. The chief of the children of Ammon, which signifieth my people, are the elect of God, who also shall escape in the persecution of Antichrist: he shall have no power to pervert them: thus it it is said, Apoc. 18. 4. Come out of her my people: and here c. 12. 1. the Angel saith, at that time thy people (that is, Ammon) shall escape: to this purpose Graser. from pag. 365. to pag. 378. this allegorical interpretation he fathereth upon Theodoret. pag. 377.

Ans. 1. As by Egypt here is understood literally the region, and country so called, so must the rest of the nations here named, of Edom, Moab, Ammon, be so taken likewise: and seeing that when the Prophet speaketh of the Grecians, he describeth them by the name of Javan, c. 8. 21. c. 10. 20. who came of Japheth; by the Edomites of Esau, of Isaac, who came of Sem, the Grecians cannot properly be understood.

2. And seeing express mention is made afterward of the Lybians and Ethiopians, by them rather the Church of the Ethiopians should be signified, then by the Moabites.

3. And as unfitly by the Ammonites, are the elect people of God shadowed forth, seeing that the Ammonites in Scripture are usually taken to be enemies unto the people of God: as Psal. 83. 5. They have consulted together in heart, and made a league against thee, &c. as Gebal, Ammon, Amalek.

4. Wherefore, these nations are literally to be taken for the Edomites, Moabites, Ammonites, whom Antiochus spared, as being adversaries and enemies unto the Jews: and therefore Judas Macchabeus did fight against them, namely the children in Idumea, and against Timothy the captain of the Ammonites, 1. Macchab. 5. 3. 6. There we see sensibly and evidently performed this prophesy: see further hereof before, chap. 11. qu. 48. 4.

The eight Exercise.

Wherein Graserus laboreth, in the explanation of the 42. and 43. verses, to remove the received interpretation, which is of Antiochus exploits against Egypt and other countries, and to apply this prophesy unto the Roman Antichrist, and his attempts against foreign nations.

Argum. 1. As before by the pleasant land he would have understood generally the whole visible Church: so by Egypt he insinuateth all those barbarous nations in the unknown parts of the world, in India America, whether the Roman Antichrist hath also extended his hand.

1. In all the prophesy before concerning Antiochus, the name of Egypt is not used, but it is described by the name of the South: which showeth that another kind of Egypt is here signified.

2. Neither is here any mention made of the king of the South: it was then such an Egypt, as the king of the South did not meddle with: which was not Egypt, for that was under Ptolemy the king of the South.

3. If the land of Egypt were here properly signified, then a tautology, or vain repetition of the same thing should be admitted, seeing in that sense mention is made of Egypt in the next verse. p. 382. 383.

Ans. 1. Though this land be not in the prophesy concerning Antiochus expressly named Egypt, it sufficed to be so called once before in this chapter, v. 8. that it may be known in the rest of the prophesy following, what is meant by the king of the South.

2. Though here the king of the South be not named, yet Egypt is understood to be his kingdom by the former parts of this vision: as v. 8. Egypt is expressly mentioned, and then it followeth v. 9. the king of the South shall come into his kingdom.

3. The contrary followeth, because the same name of Egypt is again repeated in the next verse, that it is not to be taken in another sense, but rather the same word is to be understood after one and the same manner, where the circumstances of the place otherwise infer not: neither is it therefore a vain repetition: for the same word is repeated, both by way of explanation, and for greater emphasis sake, that special note should be taken of this surprising even of Egypt.

Argum. 2. By the Libyans and Cushites or Ethiopians, Graserus also would have understood, the Americans in the West, and by the Cushites the Indian countries in the East. His conjectures are these:

1. The words Lubbim and Cushim are not here fully expressed with van, as else where, but only with kibbutz instead of vau schurech: which may signify, that not the Ethiopians, which inhabited beyond Egypt toward the South eastward, nor the Lybians, which dwelt in the nearer parts of Africa toward Europe, but such nations are rather to be understood, as came of them: such are the Indians and Mores of the West and East India. p. 389.

2. The phrase here used, of extending or stretching forth the hand, signifieth, that he should vnprouoked set upon these countries, and without any great labor take them, as by the putting forth of his hand: and beside, the distance of these places is hereby noted, that he should stretch out his hand unto them, as being not otherwise within his reach, or under his command. p. 391.

3. He shall have power over the treasure of gold and silver, and over all the precious things of Egypt: this cannot be understood of Egypt literally: for though their might be abundance of silver and gold, yet the having power over the hid treasures, and over precious things, as pe • rles; precious stones, so well agreeth not to Egypt: Hereby rather is signified the rich spoils which the Spainyards, the Bishop of Rome's right hand, have taken from the poor Indians, and so have corrupted all Europe with their Indian silver and gold: And so Augustine speaking of Antichrist saith, dabit credentibus in se abundantiam auri & argenti, he shall give to such as believe in him abundance of silver and gold, Graser. p. 394. 395.

4. And this shall be done successive & per certos progressus, successively, and by certain pases as it were, and degrees: so Graserus interpreteth the word bemitzeghadau, at his footesteppes or pases. p. 386. But this was not true of Antiochus, whom Junius supposeth to have done all this in his last two years: nor yet of the Papists Antichrist, who they imagine, shall reign but 3. years and an half. p. 398.

Answ. 1. It is a slender conjecture, that because cushim and lubbim, are written without vau shurek, that thereby are signified such nations as came out of those countries: for Zipphorah Moses wife is called Cushith, • Cushite, which word is written without vau shurek, Numb. 12. 1. and yet she was indeed of that country, a Cushite or Aethiopisse of Arabia, for there was one Ethiopia in Asia, which was Arabia, another in Africa beyond Egypt: neither can it be shown, that the East and West Indians had their beginning from the Lybians and Ethiopians.

2. The phrase of stretching out the hand, hath no such special signification, the phrase in Hebrew is, shalach iado, he sent his hand, which is indifferently used, when any are assaulted near or far off, whether provoked or not: as Exod. 24. 11. upon the nobles of the children of Israel, lo shalach iado, he laid not his hand.

3. Egypt was very rich in silver and gold and other precious things: It is said before, v. 8. that the king of the South having overcome the king of the North, should carry into Egypt precious vessels of silver and gold: and v. 28. Antiochus returned thence with great substance: this therefore may very well agree unto Egypt literally, that he shall have power over the silver and gold.

4. The word bemitzeghadau, properly signifieth in his progress, or at his footsteppes: for so the word tzaghad, of the same root is taken for going: Prouerb. 30. 29. the words then are thus to be read, the Lybians, and Aethiopans at his footsteps or pases, that is, shall follow him: for the distinction athnah divideth the Lybians and Ethiopians from the first clause: though Graserus thinketh, that it serveth rather for ornament here then distinction, p. 386. the meaning is, that the Lybians and Ethiopians, who joined upon Egypt, and used to assist the Egyptians in their wars, as may be gathered, Nahum. 3. 9. should leave the king of Egypt, and join with Antiochus, being allured by his promises and rewards: Here then no such successive proceeding is signified, as Graserus supposeth: see c. 11. quest. 48. toward the ende.

Argum. 3. Graserus proceedeth to show the probability of this his opinion, that by the Cushites and Lybians are understood here the East and West Indians.

1. First the Americans are without all question descended of Noah, and most like of Cham, whose seed was accursed: and those beastly people of the Indians therefore may be thought to be of his line.

2. The coasts of Africa are nearest unto the West Indians, and parts of America, and most like in that behalf to have been stored with people from thence.

3. The likeness of beastly and brutish manners, and the affinity in color between the Indians inhabiting between the tropike of Cancer, and the equinoctiall, do show them to come of the same offspring with the black Mores and Ethiopians, p. 400. 401.

Answ. 1. The contrary is evident out of Scripture, that the East Indians are not descended of Cham, but of Sem: As Ophir and Havilah, who inhabited the golden Indians, were the sons of Ioktan, of Eber, and so of Sem, Gen. 10. 29. though the Americanes and West Indians should derive their petigree from Cham, yet the other Indians in the East must certainly come of Sem.

2. America is more like to have been replenished from the East India, from the which it is thought either not at all to be divided by Sea, or by a very small cut, then from the coasts of Africa, from whence it is separated by the large and great Ocean: And if the old inhabitants of America had come from Africa, there would have been greater intercourse between them: whereas till of late, those parts have been utterly unknown, both to the Africanes and Europians.

3. The similitude of color is caused by the quality and condition of the climate: for otherwise, if their original from black or tawnie Moors were the cause; not only in that climate, between the tropike of Cancer, and the equinoctiall, but in other climates and regions also the people would retain the same complexion and color, if it were natural unto them in respect of their parentage and beginning, and not rather caused by the quality of the climate and region.

4. This co • ceit then of Graserus in taking these Lybians and Ethiopians to be the East and West Indians, hath no probability: and we further reject it upon these reasons. 1. The Lybians and Cushites are here to be understood, according to the phrase of Scripture in other places: But where they are named elsewhere, they are taken for the people inhabiting in the parts of Africa near unto Egypt, as Ierem. 46. 9. Nahum. 3. 9. therefore so are they also to be interpreted here. 2. the king of the North who throughout this whole prophesy is understood to be the king of Syria, had power over these countries: but the kings of Syria never stretched their hand unto the Indians. 3. the Bishop of Rome cannot be said to be the king of the North in respect either of the East or West Indians: but he is toward the East to the one, and Westward to the other. 4. by the king of the North one special king is signified, whose ende is described, v. 45. therefore not a succession of Kings or Popes.

The ninth exercise.

Wherein Graserus expoundeth the 44. v. applying the same still to the Roman Antichrist and his proceedings.

Argum. 1. By the rumors from the East and North, he understandeth the evil news, both from the East, of the Turks victories, and of his taking of Constantinople, ann. 1453. the hearing whereof did terrify all Europe: but more afterward, when in the year, 1481. Geduces a Bassa of the Turks invaded Calabria, and made the Pope himself Sixtus 4. and all Rome afraid: the rumors from the North, was the fame of Luther's preaching, and of others which set forth the gospel, and discovered the hypocrisy and false doctrine of the Bishop of Rome, p. 410. 413.

2. These reports make him fret and fume, so that he prepareth himself to go forth against them: for as Antiochus hearing of the rumors of wars from Parthia, and of the rising of the Maccabees in Judea, divided his army, and left half thereof with Lysias to suppress the Jews, and the other half he took with him into Persia: So the Pope bendeth his force partly against the Turk in the East, but more against the Protestants in the North that trouble him, p. 407.

3. He goeth forth in great wrath, the word here used is chema, with aleph, which properly signifieth butter, but with he, it betokeneth wrath: here he is put for aleph, to insinuate what manner of wrath this should be, under pretence of amity: his words should be as oil and butter, while he meditateth mischief in his heart: as was evidently seen in the massaker at Paris some 34. years since, p. 418.

4. He shall go forth and destroy many: no special enemy is named, but he shall intend a general persecution: in which behalf this prophesy cannot be so fitly applied unto Antiochus, who had his certain enemies: here the great number also is noted, that should be destroyed: and so one hath noted, that within the space of 30. years, from the year 1550. to the year 1580. not so few as 900000. have been slain, partly by the Spanish inquisition, and the Spanish wars, p. 429. And thus Graserus would persuade, that this prophesy, is most fitly applied to the Roman Antichrist.

Answ. 1. No man can mislike Graserus diligence, in setting forth by so lively demonstration the Antichristian proceedings of the Popes of Rome: And it cannot be denied, but that there is a near resemblance between Antiochus exploits and Antichrists: and this his application of these rumors is not without great probability: But yet the historical sense of this prophesy will direct us thus rather to understand those rumors, that from the East out of Parthia and Persia, and then out of the North from Judea, troubled Antiochus, as hath been further shown, c. 11. quest. 50.

2. In that he maketh Antiochus a type of the Roman Antichrist, and specially in the dividing of his forces against his two chief adversaries the one in the East, the other in the North, we take no exception to it: We affirm the same, that historically Antiochus is here described, and typically Antichrist.

3. It is usual among the Hebrews to use indifferently aleph, instead of he, and contrariwise: as sometime chemah with he is taken for butter, as Job. 29. 6. and chema with aleph without he for wrath, as in this place: Graserus collection then upon this change of the letter, though it be fitly applied to his purpose, it is not of such weight as to exclude Antiochus out of this prophesy: nay it fitly describeth Antiochus, whose captain intending mischief, upon his flattering words, and fair speeches was received into the city, 1. Macc. 1. 31.

4. Antiochus likewise in his beastly rage destroyed many: for in 3. days space, he put to the sword 80. thousand, and took 40. thousand prisoners, 2. Macchab. 5. 14. So that herein he was a type of the great Antichrist, that should shed so much blood.

The tenth Exercise.

Wherein the 45. verse is explained.

This verse also Graserus interpreteth of the Roman Antichrist, and not properly of Antiochus.

Argum. 1. Whereas there is great difference among interpreters concerning the meaning of this word apadno: 1. it cannot be a proper name as the Septuag. and vulgar Latin read, as appeareth by the affix which is annexed thereunto. 2. Neither is it derived of the Chaldee word padan, as some think: for to what purpose should the Prophet writing in Hebrew, use a Chaldee and strange word here? and beside, padan in the Chaldee, signifieth a yoke of oxen, in which sense it hath no agreement with this place. 3. Graserus therefore taketh it to be an Hebrew word, and to be derived of the root aphad, which signifieth to put on: and hence cometh the word eephod, which was a special garment, and ornament of the Priests: upon this reason, Graserus interpreteth apadno, his Clergy, he shall plant the tabernacle of his Clergy, which he applieth to the Tridentine Synod: which is fitly said to be planted, as a plant, that was set only but took no root, neither came to any perfection: for it was scarce finished in the space of 18. years: And the intendment of this Synod was to destroy many, even to extirpate and root out all which professed the Gospel.

2. Hereof Antiochus made some show and shadow, when by his captains Lysias, Ptolemy, Nicanor, Gorgias, he pitched his tents in Emmaus with an intent to destroy Judea, 1. Mac. 3. 38. 39. But the style of the Prophet aimeth at a greater adversary then Antiochus, which was Antichrist. Graser. p. 434. to p, 448.

Answ. 1. It being admitted, that the word apadon is best derived of aphad, which signifieth to put on, or close in, or compass about: it may as well signify, a robe of honor, for so David also had his linen Ephod, as a priestly garment: but it is better translated, a palace, a place of honor and estate: as Jerome thinketh it signifieth a throne: see more hereof before c. 11. quest. 49. 3. 2. If this were fulfilled in Antiochus, as he confesseth, we will easily grant further, that typically it may be applied unto the Roman Antichrist: so that Antiochus be not excluded.

Argum. 2. Whereas against this exposition two special objections may be made out of the text: 1. that these tents are pitched and planted between the Seas, as Trent is not, where this Council was held. 2. and beside upon the glorious mountain: Graserus frameth this answer:

1. That by the Seas, or waters we must understand much people, as it is interpreted, Apocal▪ 17. 15. the waters upon the which the woman fitteth, are people and multitudes, &c. And this especially is meant of Europe, which is inuironed and distinguished into diverse parts by the boughtes and turnings of the Ocean sea, more then any part of the world is.

2. And by the glorious mountain we understand the Church of God, which in regard of the excellency thereof, and of the flocking of all nations thereunto, is compared to a mountain, as Isaiah. 2. 2. the mountain of the house of the Lord shall be prepared in the top of the mountains: this glorious mountain then is the Church of God, which most flourished in Europe.

3. These two Seas cannot be the Mediterranean, and dead Sea, as Junius: for both the Prophet should have spoken darkly and obscurely, of an evident matter: and beside the lake Asphaltes, called the dead Sea, compared with the Mediterranean, is not worthy the name of a Sea, p. 448. to p. 459.

Answ. 1. There is great difference to say between the Seas, and upon the Seas or waters: here he pitcheth his tent and palace, not upon them, but between them: and seeing here there is evident description of a place, the words are to be taken literally, not in allegorical sense: as Nahum, 3. 9. art thou better then No, full of people, which lay upon the waters, whose ditch was the Sea, &c.

2. True it is, that the Church of God is in diverse prophesies resembled to a mountain, by allusion unto the mountain, whereupon the Temple was built: but to appropriate this to any particular place, as namely to the city of Trent in that sense is not safe: for so the title of the true Church of Christ, should be given to that Antichristian assembly: This may more fitly be applied unto that Lateran Council under Leo the 10. which was held at Rome, which is situate indeed between two Seas. Tyrrhenum and Adriaticum.

3. If the Prophet had in direct terms expressed the Seas by their names, it had been an history, rather then a prophesy: and it is evident, that in Scripture that salt lake is called by the name of the Sea, as Numb. 34. v. 6. the Mediterranean is called the great Sea, and the other the salt Sea, v. 3. wherefore seeing we can find this prophesy to have been literally and historically fulfilled, when Antiochus captains pitched in Em • aus in the beginning of the mountains; as hath been shown at large, cap. 11. quest. 50. it is in vain to run to allegories.

Argum. 3. The words following also, he shall come to his end • , and none shall help him: Graserus proceedeth to apply unto the Roman Antichrist, and showeth the fatal end of his Antichristian kingdom to be at hand: which 1. he doth gather by two arguments: the great insolency of the Papal Sea, for pride goeth before a fall: and the most desperate means which the Romanists use to maintain their kingdom: their sophisticate doctrine, and their perfidious and treacherous practices: which being the chief means, which are left unto them, it is evident that their disease is dangerous and deadly, the means being so desperate, pag. 462.

2. And further it is said, none shall help him: herein Antiochus in his miserable end was a type of the ruin of Antichrist, who was stricken with such a loathsome disease, that his own friends did forsake him, and could minister no help unto him: Such was the fall of Babylon, as the Prophet describeth it, Ierem. 51. 8. howl for Babel, bring balm for her sore • f she may be healed: So the sickness of Antichrist, when God striketh him, shall be incurable and remediless.

By two special means is Antichrists kingdom upheld, by the Jesuits corrupt seducing, and by the se • ular arm, afflicting the Church, especially by the Spaniards: But neither of these can restore unto Antichrist the former glory of his kingdom: The first may be likened unto the Ass • ssines among the Turks, whose founder was one Alohadinus, who invented this devise to increase his sect: he caused to be planted in a most fruitful valley pleasant orchards and gardens, which all kind of carnal delight, variety of delicate ments, with beautiful damsels to attend upon them. This being done, this Alohadinus feigned himself to be Muhammad's companion, and to have received power of him, to confer Paradise upon whom he would: Hereupon he would make choice of the best witted and most goodly young men, whom he with a certain drink would cause to be cast asleep, and then convey them to that valley, where awaking they should enjoy all terrene pleasure: then he would cast them into a sleep again, and convey them thence: so they made report that they had been in Paradise: and by this devise he drew unto him 60000. to be of his sect: the like sleights do the Jesuits use, to promise heaven, and releasing out of purgatotie, to those that will set afoot their wicked devises: But they notwithstanding labor in vain.

So likewise the secular powers have labored to advance the papal kingdom, as Henry the 3. in France; the king of Spain in the low countries, which wars the Prince of Parma confessed had cost the king of Spain unto the year 1585. six hundred tun of gold; The like attempt he made against England in the year 88. which he assaulted with that great nauie and army, the maintenance whereof stood him in 30000. ducates every day: yet they • aue missed of their purpose. Thus Christ the king of his Church, showeth his power in abating the pride of Antichrist: but he at once thinketh it not good to dissolve his kingdom, to try the fidelity of his servants, and to take away security: to this purpose Graserus p. 465. to p. 467.

Answ. All this we willingly confess may typically be applied, and that very fi • lie, to the Roman Antichrist: so that the historical ground be first laid in Antiochus, which Graserus seemeth to acknowledge; whose singular industry, and judicious application of this prophesy deserveth much commendation, though he fail in the historical sense. And this shall suffice briefly to have been touched out of Graserus.

God be praised.