Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel

CHAP. VI.

Ver. 1. IT pleased Darius] Chaldee. Pulobrum fuit coram Dario. Order, he knew, must be observed, or the kingdom could not continue. Himself also was ancient and needed Assistants. It was honor and work enough for him illos judicare qu • s constituit judices aliorum (as Petr. Blesensis saith that our Henry the second did) to judge those whom he had made Judges of others. The great Turk doth so to this day, whence few of his Grandees (his Visiers especially or chief Officers) die in their beds.

An hundred and twenty Princes] For his 120 Provinces, which afterward came to be 127, Esth. 1.1. Monarchs will ever be adding.

Ver. 2. And over these three Presidents] Triumvires five tres Rationalet, three to whom the rest should Audit, and be accountable.

And the King should have no damage] In his rights, and in his revenues, which were, saith Herodotus, yearly fourteen thousand five hundred and threescore Eubojan talents, raised out of the several satrapies.

Ver. 3. Then this Daniel was preferred above the Presidents] Chaldee. He became a conqueror over those Exarehes: so that he might have been called as Charles the Great once was, Pater Orbis, the Worlds Father; or as Titus, the Worlds Darling; or as Othe the third, the Worlds wonder. He was indeed no less: and that, Darius well found by him. Whether he took him with him into Media, as Jerome, out of Josephus, relateth, I have not to say. If he did, it seemeth that after the death of Darius, he returned again to Babylon, and there served King Cyrus, verse 28.

Because an excellent spirit was in him] Not only of Prophecy, but of prudence, justice, zeal, and other virtues, which, if a Governor want, he is as a Sun without light, a bird without wings, a Master of a ship without an helm, &c.

And the King thought to see him over the whole realm] Thus dignity waiteth upon desert, and envy upon dignity, which made David love his hook the better after he had seen the Court; and Daniel was never fond of this great preferment whereby, for his own particular, he got nothing, nisi ut turbatior viveres, occupatior interiret, (as he said) but vanity and vexation of spirit. High-seats are never but uneasy: neither want there those, that are lifting at them, and laboring to overturn them.

Ver. 4. Then the Presidents and Princes sought] Chaldee. Were seeking, they made it their business so to do. Envious men are always in excubiis, set in their watch, to observe where they may fasten their fangs, and do most mischief. See Prov. 27.4. with the Note.

But they could find none occasion] His innocence thratled their envy, and made them, since they could not come at his heart, to feed upon their own.

Nor fault] Neque in facto, nec in signo: and yet they waited for his halting, as Psal. 38.16, 17. and watched as eagerly for it, as a dog doth for a bone. A blameless behavior disappointeth malice, and maketh it drink up the most part of its own venom.

Forasmuch as he was faithful] Homo quadratus, a square-dealing man, and such as against whom lay no just exception. Homo virtuti simillimus, as Paterculus saith of Cato Major, A man as like Virtue herself as could be possible.

Ver. 5. Then said these men] But whatsoever they said, Daniel said Ego sic vivam ut nemo eis credat, My life shall be a real refutation of their lies.

Against this Daniel] This was the best language they could afford him: so, Behold this dreamer, said Joseph 's brethren; and This fellow, said the Pharisees of Christ: and This Pest, said they of Paul, that most precious man upon earth. In envy is steeped the venom of all other vices.

Except we find it against him concerning the Law of his God] Whereof Daniel was both a strict observer in himself, and a zealous preserver in others. Religion then was the quarrel, and all the fault they could find with him, Novum crimen C. Caesar, &c. and yet no new accusation neither. The first man that ever died, died for religion: and still All that will live godly in Christ Jesus (if they will needs do it, and be set upon it) shall suffer persecution.

Ver. 6. Then these Presidents and Princes assembled together to the King] Or, thro • ged tumultuously, as resolved to have that they came for. James and John, from the word here used, are called Sons of thunder, Mark 3.17. It seemeth these men came to the King with a bustle, and a rattle, to affright him into a consent to their motion.

King Darius, live forever] This was to sprinkle him with Court-holy-water, as they say.

Ver. 7. All the Presidents of the Kingdom] Not all neither: for Daniel would sooner have died a thousand deaths, then have voted such a gross impiety. But he was one of the most that knew least of the Council, and it was he against whom hac endebatur faba, this plot was laid; though it proved at last to be against themselves.

The Governors and the Princes, the Counselors and the Captains] A rabble of rebels conspiring against heaven. Non numeranda sunt suffragia, sed expendenda.

To establish a royal statute] But a very irreligious and injurious one: the like whereunto was that prohibition in France of Henry the third, that it should not be lawful for householders to pray with their families: and that of the Jesuits at Dola forbidding the common people to say anything at all of God, either in good sort or in bad.

That whosoever shall ask a petition of any god or man] What not of their own gods? nor yet of Cyrus, who was compartner with Darius in the Kingdom? But like enough these complotters might think hereby the rather to ingratiate with the old dotard Darius who feared the virtue and valor of his Nephew and colleague Cyrus; and would say with tears, as Xenophon reporteth, that Cyrus was more glorious then he, and had more applause of the people.

Ver. 8. Now O King establish the decree] Confirm it, that it may receive the force of Law.

According to the Law of the Medes and Persians that altereth not] This was too much to be given to any law made by man, so mutable a creature. I have read of a people whose laws lasted in force but for three days at utmost: This was a fault in the other extreme. The Persians laws were therefore irrepealable, because they worshipped Truth for a goddess, to whom Inconstancy and Change must needs be opposite and odious. But this was no good reason neither; unless the Lawmakers shall be supposed such as cannot err, nor will anything unjust: which can be truly attributed to none but God only.

Ver. 9. Wherefore King Darius signed the writing] As well enough content to be so dignified, yea deified. So was Alexander the Great, Antiochus 〈 in non-Latin alphabet 〉 Herod, Domitian, Dominus Deus noster Papa: Vah scelus!

Ver. 10. Now when Daniel knew that the writing was signed] Which he knew not, belike, till it was proclaimed and published: and then, it may be, he did as much against it, as Latimer did herein like case, by writing his mind unto King Henry the eighth, after the Proclamation for abolishing English books. See his letter in the book of Martyrs, and marvel at his heroical boldness and stoutness; who as yet being no Bishop, so freely and fearlessly adventuring his life to discharge his conscience, durst so boldly to so mighty a Prince, in such a dangerous case, against the Kings law and Proclamation, set out in such a terrible time, take upon him to write and to admonish, that which no counselor durst once speak unto him, in defense of Christ's Gospel.

He went into his house] He left the Court (as no fit air for piety to breath in) and get him home, where he might more freely and comfortably converse with his God. Tutissimus est qui rarissime cum hominibus, plurimum cum Deo colloquitur, saith a good Divine: that is, he is safest, who speaketh seldom with men, but oft with God.

And his windows being open in his chamber] This was his wont, belike, at other times: and now he would not break it, to the scandal of the weak, and the scorn of the wicked, who watched him, and would have charged him with dissimulation. should he have done otherwise. Say not therefore What needed he thus to have thrust himself into observation? could he not have kept his conscience to himself, and used his devotions in more secrecy? our Politick-Professors and Neuter-passives indeed could and would have done so. But as Basil answered once to him that blamed him for venturing too far for his friend, Non aliter aware didici, I never learned to love any otherwise: so might good Daniel here have done; his zeal for God would not suffer him to temporize, or play on both hands. It shall well appear to his greatest enemies, that he is true to his Principles, and no flincher from his religion. His three companions were alike resolved, chap. 3. and Paul, Act. 21.13. and Luther when to appear at Wormes, and many more that might here be mentioned.

Toward Jerusalem] For the which he was now a petitioner, since the time to favor her, yea the set time was come, Psal. 102.13. There also sometime had stood the Temple, not without a promise of audience to prayers made in or toward that holy place, 1 King. 8.43. which also was a type of Christ, &c.

He kneeled upon his knees] Constantino the Great (as Eusebius telleth us) would have this as his portraiture, a man on his knees praying: to show that that was his usual practice and posture.

Three times a day] At morning, noon, and night: thus constantly, beside other times also upon emergent occasions. All the power and policy of Persia could not keep God and Daniel asunder, no not for a few days, Philip. 3.20. Ephes. 2.19. 'tis a part of our 〈 in non-Latin alphabet 〉 our City-employment or spiritual-trading with God, to pray: and if prayer stand still, the whole trade of godliness standeth still too. Clean Christians therefore, typed by those clean beasts in the law, Levite. 11.3. must rightly part the hoof. rightly divide their time, giving a due share thereof to either of their callings as Daniel did: sanctifying both by prayer, and at hours of best leisure, Psal. 55.17.

And prayed and gave thanks before his God] Chaldee. Confessed, either his sins, that he might get pardon thereof: or else God's benefits, the glory whereof he thankfully returned unto him. Prayers and praises are like the double motion of the lungs. Let every breath praise the Lord.

As he did aforetime] An excellent custom doubtless and most worthy to be kept up:

Ver. 11. Then these men assembled] But for ill purpose: as did also our Savior's enemies, Luk. 22.6. and Stevens, Act. 7. the Popish Councils: at Rome they have a meeting weekly de propaganda fide, for the propagating of the Romish Religion, and abolishing of heresy as they call it.

And found Daniel praying] The Sun shall sooner stand still in heaven, then Daniel give over to pray to his Father in heaven.

Ver. 12. Hast thou not signed a decree?] But should wickedness be established by a law? See on ver. 7. So in France there was published an edict whereby the people were forbidden on pain of death, to have in their hou •• any French book, wherein the least mention was made of Jesus Christ.

Ver. 13. That Daniel] He was principal president, and deserved a better attribution then That Daniel; But ill will never speaketh well of any.

Which is of the Captivity] This also is terminus diminuens, q. d. This royal slave, whom thou hast preferred above us all, and hast moreover some thoughts to set him over the whole realm, ver. 3. New men shall be much spighted. 'Twas therefore no ill counsel,

Regardeth not thee, O King] Chaldee. putteth no respect on thee. This is common, falsely to accuse God's most faithful servants as Antimagistratical, because they refuse to obey unlawful and impious decrees.

But maketh his petition three times a day] They say not to whom he made it, which might have holpen him much: for the King might conceive that he made it to some other man. 'It is an evil office to omit such circumstances as may help the accused, 2 Sam. 16.3.

Ver. 14. Th •• the King when he heard these words was sore displeased with himself] As good reason he had: but Sero inquit Nero. Now he found himself circumvented by his wily flatterers: but why was he such an Epimetheus or After-wit?

And set his heart on Daniel] But All-too-late. Lee cassibus irretitus dixit, Si praescivissem. The fools Had-I-wist should be carefully prevented. To disavow the willing of Daniel's death, and to lay the blame upon his counsellors, is a poor shift of a weak Prince.

And labored till the going down of the Sun] Alledging reasons for Daniel's deliverance: as that he was a loyal subject, an excellent Ruler, that the Decree was fraudulently wrung from the King, upon pretence of finding out false-hearted Subjects, that it was maliciously wrested to the ruin of a right Patriot, &c. But no reason will rule unreasonable and absurd men as they are called, 2 Thes. 3.2. men that have no Topics, nor will hear of any, as the word there signifieth.

Ver. 15. Then those men assembled unto the King] Or, kept a stir with the King, from Psal. 2.1. Doubtless, saith Broughton, Daniel's spirit thought of David his fathers terms: so ver. 6. They came cluttering about the King.

Know O King that the law of the Medes and Persians, &c.] This he knew as well as they: but they press him to do accordingly. So did those Ignatian Boutefeaus in Germany, who in the year one thousand five hundred eighty two cast abroad this bloody Distich;

Ver. 16. Then the King commanded, and they brought Daniel] Besides and against his conscience, Rex regendum se praebet impiis nebulonibus, the King yieldeth to the importunity of these wretched Malignants, and condemneth an innocent: See Mat. 27.24. This maketh Calvin conclude ne micam quidem pictatis fuisse in h •• r • g • , that there was no goodness at all in this King.

And cast him into the den of Lions] So little assurance of a continued felicity is there to any Princes favourite: witness Joab, Abner, Haman, Callisthenes, Sejanus, Ruffinus, Eutropius, Stilico, Alvarez de Luna, who told those that admired his fortune and favor with the King of Castile, you do wrong to commend the building before it be finished.

Now the King spake and said unto Daniel] Many oppressing Land-lords, saith one, are like Darius that prayed God to help Daniel, but yet sent him to the Lions den. How many friends at a sneez have we now-adays? saith another: the most you can get of them is God bless you, Christ help you.

Ver. 17. And a stone was brought and laid upon the mouth of the den] To make all suit, as they thought; and that there might be no privy packings with the keepers, for Daniel's deliverance. But God had an holy hand in it for the greater manifestation of the miracle.

And the King sealed it] Ne videlicet aliâ perimeretur morte ab insidiatoribus, saith one, rest the conspirators, understanding that the Lions did not meddle with him, should some way else dispatch him, as the Persecutors dealt by some of the Martyrs.

That the purpose might not be changed concerning Daniel] The Latin interpreter hath it, Lest anything should be done against Daniel: he feared not the Lions so much as the men, saith the ordinary gloss there.

Ver. 18. Then the King went to his Palace and passed the night fasting] As good reason he had, for the love and loss of such a Counselor, whom he had unwittingly betrayed, but wittingly condemned; and now he is self-condemned for so doing: his conscience was perplexed for his injustice, so that he careth neither for meat, nor music.

Ver. 19. Then the King arose very early in the morning] He had lain all night on a bed of thorns through trouble of mind, and was glad to get up: especially since sleep (the Parenthesis of men's griefs and cares ) was quite gone from him.

And went in haste] Chaldee. with perturbation.

Unto the den of Lions] Quo veni • leo, & liberavit leonem de ore leonis (say the Jew-doctors by a kind of riddle) whither came God and delivered this Cuer-de-lion out of the mouth of the Lions.

Ver. 20. And when he came to the den, he cried with a lamentable voice] With a piteous distressed voice: far otherwise then did Daniel, ver. 21. who chose rather to be cast into the den of Lions, then to carry about a Lyon in his bosom, an enraged conscience, as did Darius here, and afterwards Theodoricus King of Italy, who had caused B •• tius and Symmachus to be unjustly beheaded, but carried the horror of it to his grave. How good is it therefore to keep the bird in the bosom always singing as Daniel did; and as those primitive Christians, who chose rather ad leonem projici quam ad leno • e •• , to be thrown to Lions without, then to be left to lusts within, such fleshly lusts as war against the soul, 1 Pet. 2.11. against the peace of it principally.

Is thy God whom thou servest continually] A fair deal better then did Cardinal Wolsey, who yet, when he came in a morning out of his privy chamber, most commonly heard two Masses: and what business soever he had in the daytime (when he was Lord Chancellor) he would not go to bed with any part of his service unsaid, no not so much as one Collect. Nevertheless, when he was sent for up by Henry the eighth to be put into the Tower, he bewailed himself and said, that if he had been as careful to serve God, as he ever was to please the King, it would have been much better with him. To be a servant of the living God is an argument of sa •• cty, chap. 3.17.

Ver. 21. O King live forever] Daniel doth not curse the King (as some impatient spirits would have done, and as some think the damned in hell do God) but wisheth him a long and happy life, vote amabili. He useth the ordinary form, but with a better mind. His wish of the Kings welfare was non in labris natum sed in fibris, it was heartsp •• ng, it was an holy prayer.

Ver. 22. My God hath sent his Angel] Glad to be employed for the safety and service of the Saints, Heb. 1.14. whence it is, that these heavenly courtiers delight more in their names of ministry (as Angels, watchers, &c.) then of dignity, as Principalities, Thrones, &c.

And hath shut the Lions mouths] Though they were savage and hungerstarved, yet Daniel was kept from the paws and jaws of these many fierce, and fell Lions, by the power of god thorough faith, Heb. 11.33. How the Angel stopped the Lions mouths, whether by the brightness of his presence, or threatening them with his finger, Num. 22.27, 33. or by making a rumble amongst them like that of an empty cart upon the stones, or by presenting unto them a light fire (which things Lions are said to be terrified with) or by causing in them a satiety, or by working upon their fantasy, &c. we need not inquire. The Lord well knoweth how to deliver his 2 Pet. 2.9. and one way or other, will not fail to do it, Psal. 34.19. Archimedes the great Mathematician was slain by a common soldier who was sent for him, notwithstanding that Marcellus the Roman General had given charge that he should be spared. The Temple of Jerusalem was burnt, though Titus the Emperor had commanded the contrary. When one told the Duke of Parma that he had shot Sir Philip Sidney, instead of a reward he cursed him for killing so incomparable a man, of whom, though an enemy, he heartily wished that he had been preserved: all that are dear to God are sure to be protected: he will rather work miracles, then they shall be forsaken, Jon. 2.10.

And also before thee O King have I done no hurt] Though I have not obeyed thine edict, to the wounding of my conscience. It was therefore an unadvised speech of Philip King of Spain, who said that he had rather have no subjects then Protestant subjects: and out of a blind bloody zeal he suffered his eldest son Charles to be murdered by the cruel inquisition, because he seemed to favor the Lutherans. How well might this young Prince have said as here, Against thee, O King, have I done no hurt?

Ver. 23. And commanded that they should take Daniel up out of the den] Pull him up with cords, as they did Jeremy in like case, chap. 38.

So Daniel was taken up out of the den] A lively type of Christ's resurrection from the pit. So was Joseph taken from prison, and made Lord of Egypt: Sampson, breaking the bars and carrying away the gates of Gaza: David, so oft oppressed by Saul, and yet exalted to the Kingdom: Jonas, his being drawn out of many waters, Mat. 12.39.

Because he believed in his God] Of such force is faith, of such power is prayer: for it may well be thought that he prayed hard (with David, Psal. 22.21.) Save me from the Lions mouth: so will I declare thy name unto my brethren. The prayer of faith shall save the afflicted: and questionless, justifying faith is not beneath miraculous, in the sphere of its own activity, and where it hath the warrant of God's Word. Let such as desire a special providence, believe, wait, and walk uprightly, 2 Chron. 16.9.

Ver. 24. And the King commanded, and they brought these men which had accused Daniel] Chaldee. which had accused accusations against Daniel. Now they shall lick of the same whip, and find (to their small comfort) the truth of that divine proverb. Whose diggeth a pit, shall fall therein, &c. Prov. 26.27. See Eccles. 10.8. Psal. 7.16. with the Notes.

They cast them into the den of lions] A just and proper punishment, yet not executed without too much severity, as some think, because their wives and children were cast in with them. But for that, others say that as these were part of their goods; so, by consent at least, they were partakers of their crimes, and therefore justly perished with them.

And the lions had the mastery, &c.] It is a much more fearful thing to fall into the punishing hands of the living God. Such shall have the cauls of their hearts torn in sunder, &c. Oh consider this ye that forget God, seast he tear you in pieces, &c.

Ver. 25. Then King Darius wrote] See on chap. 4.1.

Ver. 26. I make a decree] It is the honor of Princes to make laws for the maintenance of religion, 2 Chron. 30.4, 5.

And his Kingdom, that which shall not be destroyed] Daniel's dialect touching Christ and his Kingdom, chap. 2.44. & 7.14, 27. By conversing with that good man Darius had learend something: as those that walk much in the Sun are apt to be tann'd and discoloured.

Ver. 27. He delivereth and rescueth] By this and the foregoing Verse it may be evidently seen, that Darius was acquainted with Nebuchadnezzar 's two dreams, and affected with them.

Ver. 28. So this Daniel prospered] And still solicited the Churches cause.

And in the reign of Cyrus the Persian] Under whom he affronted the Counselors hired against the returned Jews, Ezra 4.5. with Dan. 10.1, 3. He lived also under Cambyses, but was out of credit with that rakeshame.

CHAP. VII.

Ver. 1. IN the first year of Belshazzar] Here beginneth (to speak properly) the Prophecy of Daniel, or rather the second Part of Daniel 's works; which is concerning visions exhibited of God, by divine Revelations, not to others, but to himself. This vision is the subject and ground-work of the rest that follow, to the end of the Prophecy. One not unfitly compareth it to a general Map of the whole world; the rest to particular tables of several countries.

Daniel had a dream and visions of his head] God renewed unto him the same thing by vision, which he had exhibited before by dream: in recompense of his religious care to know the matter, and to record it, for the Churches comfort.

Then he wrote the dream] 'Twas God's will, the visions of the Prophets should be written, Isa. 30.10. and published to the Church, Isa. 31.10.

Ver. 2. Daniel spake and said] His writing is called his speaking, to teach us to receive the writings of the Prophets and Apostles with no less reverence then if we had heard them speak with their own mouths.

I saw in my vision by night] The night doth in Scripture frequently signify trouble: This vision by night was of troublesome business, viz. hurlyburlies in the world, and persecutions in the Church.

And behold the four winds of the heaven strove upon the great Sea] i. e. There was a huge bussel upon the earth, by means of the four successive Monarchies: See Rev. 13.1, 11. The World is fitly called the great Sea, ever unquiet and full of commotions; which are also called winds, for their boisterousnesse contrariety of nature, and inconstancy.

Ver. 3. And four great beasts] Regnorum feritas bestiarum nomino demonstratur, saith Jerome, The fierceness of the four Kingdoms is set forth by the name of beasts. Bellum à belluis. Monarchies are mostly gotten, kept, and governed with violence and tyranny, Psal. 76.4. Cant. 4.8.

Ver. 4. The first was like a Lion] Which is the king of beasts (as the Eagle is of birds) generous, strong, fierce, fair-conditioned: so were the Assyrian Monarchs, in comparison of those that followed them.

And had Eagles wings] Whereby is noted their victorious celerity, and alacrity in seising upon Kingdoms, as Obad. 4. 2 Sam. 1.23. Jer. 4.13. & 48.40. Ezek. 17.8

I beheld till the wings thereof were pluckd] sc. By the Medes and Persians, taming Babels insolency, and making her Inhabitants tributaries and slaves, to till their ground, and to maintain their garrisons; saluting them as their Masters wherever they met them.

And made stand upon the feet as a man] i. e. Brought down to the common rank of men, and no longer lift up as an Eagle.

And a man's heart was given to it] Which before thought itself as good as God; now had low and common spirits: not as once, imperious and impetuous.

Ver. 5. And behold another beast, a second like to a Bear] Which is nothing so generous and ingenuous as a Lion: but slow, dull, cruel, ravenous: Such were the Persians: a mountainous, tough, uncivil people, of barbarous and beastly cruelty.

And it raised up itself on one side] sc. By joining with the Medes, by whose help Cyrus subdued the Syrians, Assyrians, Arabians, Cappadocians, and many more nations not easily reckoned: who, to gratify him, desired to be ruled according to his pleasure.

And it had three ribs in the mouth of it] Whilst they conquered three parts of the known World, pushing Westward, Northward and Southward, chap. 8.4. Westward by Cyrus, Southward by Cambyses, and Northward by Darius Hystas • i • .

And they said (or, it was said) thus unto it, Arise, devour] Intimating, that it was God who turned this Bear loose upon the nations, and gave them to him for a prey. Tyrants prosper by God's permission, Joh. 19.11.

Ver. 6. After this I beheld, and let another, like a Leopard] Which is a creature cruel, desirous of man's blood, crafty, spotted, and very swift of foot: So were the Grecians; Alexander especially (the founder of that third Monarchy) active, bold, and headlong: but directed much by those who had been Counselors to his father Philip, a subtle Prince; Leopard-like, he was spotted (by a mixture of virtues and vices) he was very quick of dispatch ( 〈 in non-Latin alphabet 〉 , never deferring any enterprize) he much delighted in wine, and so took his death: like as the Leopard is no way else to be taken, but by such a bait laid for him.

Which had upon the back of it four wings] Denoting the rapidity and celerity of Alexander, and some other of the Grecian Monarchs, in over-running countries, as if they had flown.

The beast had also four heads] i. e. This Monarchy was, after Alexander 's death, divided into four Satrapies, or rather Kingdoms: Cassander had Macedonia, Antigonus Asia, Seleucus Syria, and Ptolemy Egypt.

Ver. 7. Behold a fourth beast] Not likened to any certain beast, because none can be named so cruel, which can express the cruelty of this fourth Monarchy, viz. that of the Romans, no although it were

Dreadful and terrible] Because able and ready to annoy others with great evils.

And strong exceedingly] So that it passed for a Proverb, Iras • i populo Romano no ••• impuus potest, It is not safe for any nation to fall out with the Romans: for they are sure to be tamed and tawed with their iron teeth.

And it had great iron teeth] i. e. Conquering captains, such as Scipio (of whom Eunius sang thus,

And stamped the residue with the feet of it] i. e. With their Provincial Magistrates; such as were Verres, Pilate, Felix, &c. said to have nails of brass, • .19. and fitly compared to petulan • wild beasts, which when they can feed no longer, trample with their feet on the residue of the prey. The poor Jews had hard measure from them always.

And it was divers from all the beasts] In respect of diversity and strange multiplicity of forms of government.

And it had ten horns] Which the Angel afterwards interpreteth of Kings or Kingdoms, ver. 24. This fell out not long after Constantine the Great, when the Roman Empire began to molder and fall in-pieces. About the year 456. it appeared broken into ten parts; which by a learned Interpreter are thus reckoned. The kingdom of the Britons, of the Saxons, both in Britanny: of the Frankes, of the Burgundians, in France: of the West-Goths in the Southern part of France, and part of Spain: of the Sueves and Alanes in part of Spain: of the Vandals in Africa, a little before in Spain: of the Alemans in Rhetia and Noricum, Provinces of Germany: of the East-Goths in Pannonia, a little after in Italy: of the Greeks in the remnant of the Empire.

Ver. 8. And I considered the horns] For without a serious and sedulous consideration, I could not have kenned it: so slily and secretly worketh the Mystery of iniquity.

And behold there came up among them another little horn] This is Antiochus Epiphanes say some, the great Turk say others, the Pope say a third sort (and with them I concur) whose Kingdom is here called a little horn: because the Pope was, at first, a mean Minister of the Roman Church; viz till Constantine's time. Afterwards, he was only Primat and Metropolitan of the Churches of Italy: no man took him for a Prince, no not when he began to write Volumus & jubemu • , We will and command you, A. D. 606. but he grew up by degrees, and cunningly gat among the ten horns, till at length he overtopped them.

Before whom there were three of the first horns plucked up by the roots] These were (according to some) Chilperick the French King, Frederick the Emperor, and King John of England, whom he made his vassal. Others reckon them to be Chilperick, the Exarch of Italy, in the time of Gregory the second, and Desidorius, King of Lombards slain by Charles the Great at the instigation of the Pope. For three Kingdoms coming under him, let it be considered whether they be not Spain, Germany and France: or whether this prefigured not (saith One) his triple crown?

And behold in this horn were eyes like the eyes of a man] In respect of his feigned curtesy, and profound policy. To be sharpsighted, is commendable: but to be wittily wicked is to do the devil doubty service.

And a mouth speaking great thing] Big swoln with blasphemies, both against God and his Vicegerents upon earth. Pope Boniface wrote to Philip the Fair, King of France, Volumus te scire te in temporali & spirituali nobis subjacere. We would you should know, Sir, that you are to subject yourselves to us, both in temporals and spirituals, &c. Accordingly he took upon him to overtop and command, at pleasure, all Christian Kings and Emperors. The application that the malicious Jew-doctors blasphemously make of this little horn to our Lord Jesus Christ, is worthy of all execration.

Ver. 9. I beheld till the thrones were cast down] All these tyrannous dominions overturned: Some read it, till the thrones were set up: for till the last Judgment, Antichrist is to continue, ver. 21, 22, 25, 26.

And the Ancient of days did sit] i. e. God Almighty, whom Thales also, an Heathen Philosopher, called 〈 in non-Latin alphabet 〉 , the most Ancient of all that are. The Poets say also, that Saturn, the father of their gods, had his name from his fullness of years. God's Eternity and Wisdom is set forth by this his Title here: like as also is, by his white garments, his Majesty and Authority: by his hair as pure wool, his Innocency and Integrity in Judgment: by his throne like the fiery flame, his just Anger and Severity, against the man of sin especially: by his wheels (or the wheels thereof, viz. of his Throne: for Princes thrones used in those days to be set upon wheels) as burning fire, is set forth his Facility and Dexterity in executing his Judgments: his Efficacy also, since all things are fiery.

Ver. 10. A fiery stream issued and came forth from before him] The last and great Judgment must needs be very dreadful, when as (beside that wicked men shall give account with all the world flaming about their ears) the Law they shall be judged by is a fiery Law, Deut, 32.2. the tribunal of fire, Ezek. 1.27. the Judge a consuming fire, Heb. 12.29. His Attendants flaming Seraphims; his pleading with sinners shall be in flames of fire, 2 Thes. 1.7. The trial of their works shall be by fire, 1 Cor. 3.13. The place of punishment a lake of fire, fed with tormenting temper, and kindled by the breath of the Lord, Isa. 30, 33. Well may the sinners in Zion be afraid, and fearfulness surprise hypocrites: well may they run away (if they can at least tell whither) with these words in their mouths, Who among us shall dwell with this devouring fire? who amongst us shall dwell with everlasting burnings? Isa. 33.14.

Thousand thousands ministered unto him] There is an innumerable company of Angels, Heb. 12.22. and when Christ cometh to judge the world, he shall bring them all with him; not one being left behind him in heaven, Mat. 16.27. that he may have their assistance in the sentence and execution of Judgment, 1 Cor. 6.2, 3.

The Judgment was set, and the books were opened] Terms taken from judgments amongst men, wherein indictments are read, proofs are produced, Laws also are considered. The books that shall here be opened, are God's Records, and Consciences Register: quae scripta sunt non atrame •• o sed flagitiorum inquinamento (saith Ambrose ) which are written not with ink, but with sins filth.

I beheld then because of the voice of the great words] As Antichrist shall be judged for his blasphemies, so shall all ungodly men for their hard speeches, Jude 12. yea for their waste words, Mat. 12.

Ver. 11. I beheld even till the beast was slain] Till the whole body of the monster, and with it the Papal kingdom came to ruin. This Bellarmine confesseth, and lamenteth that ever since we began to call the Pope Antichrist, the Church of Rome hath suffered loss.

And his body destroyed and given to the burning flame] The Revelation (which is an heavenly Commentary upon this Prophecy ) hath it thus, The beast and the false Prophet were cast alive (for more torment) into a lake of fi • e burning with brimstone, Chap. 19.20.

Ver. 12. As concerning the rest of the beasts] The four great Monarchies (as was before noted) had their times and their turns; their rise, and their ruin.

Yet their lives were prolonged for a season] Such is the Lord's lenity, respiting his enemies for a time, 1 Kings 21.29. The Persian and Turk, are yet puissant Princes. The success that the Antichristian rout yet hath in some places, maketh good that which was sometime said of dying Carthage, Morientium nempe bestiarum violentiores esse morsus, i. e. The bites of dying beasts are more violent then ordinary.

Ver. 13. I saw in the night visions, &c.] Here comes in the fifth Monarchy (properly so called) the kingdom being wrested from the fourth tyrant. Well might Jerome call Daniel Polyhistora, the general Historian.

And behold one like the son of man] So Christ shown himself oft to the Fathers, before his Incarnation, for their confirmation in that Article, which being the ground of his Passion was to be especially believed, for the foundation of Christian faith. Christ's Godhead also (another main Article) is here not obscurely deciphered, whilst he is said to be like the son of man; therefore he is more then a mere man. Again, he came with the clouds: confer Mat. 24.30. Then shall they see the son of man coming in the clouds, as in his charet of State. Add hereunto his solemn glorious access unto the Father (that Ancient of days, that is the Eternal God) as being his Co • qual, of the same nature, power, glory, &c. with his Father, and Coeternal unto him. So the Lamb is said to approach to him that sat upon the Throne, to receive the Book, Rev. 5.7.

And they brought him near before him] The Angels did: as great men's Attendants are said to bring their Masters to the Court.

Ver. 14. And there was given him dominion] Christ hath a manyfold right to the kingdom: it is his by Inheritance, conquest, donation, &c. This is comfortable to consider of: forasmuch as he will not reign without his Members, who all hold all in capite: and have all already, 1. In precio: 2. In promisso: 3. In primitiis.

That all people, nations and languages, &c.] Christ's Kingdiom is first universal, secondly perpetual: so was none of the former; though the Roman was very large (teaching from Euphrates to great Britain ) and the Assyrian very lasting, of a thousand and four hundred years duration.

Ver. 15. I Daniel was grieved in my spirit] Chaldee. My spirit was stabbed thorough, so that my body became as an empty sheath, or scabbard. Oh the rerrour of that last Judgment, when such a man as Daniel was so affrighted to see the manner of it in vision only! If the righteous scarcely be saved, &c.

In the midst of my body] Chaldee. of my sheath: the body is but the souls sheath (Pliny, in the history of Hermotinus Clazometius, maketh use of the same Metaphor) and compared to the soul, it is but as a clay wall that encompasseth a treasure; as a wooden box of a Jeweller; as a course case to a rich instrument; or as a mask to a beautiful face.

Ver. 16. I came near unto one of them that stood by] i. e. To one of the holy Angels, as ver. 10. Let us have recourse in like case, to Christ's Ministers, who are called Angels of the Churches: like as Angels, by a like change of name, are called ministering Spirits, Heb. 1.14. The Preaching of the Gospel is taken from the Angels, Luk. 2.10. and given to the Ministers: hence Paul was sent to Ananias for further direction, Act. 9. and Cornelius to Peter, Act. 10.

And asked him the truth] i. e. The thing hereby signified. See Joh. 1.17. & 14.7. holy minds are industrious after knowledge.

Ver. 17. These great beasts — are four Kings] i. e. A succession of Kings, all of them truculent and savage toward the Saints.

Which shall arise out of the earth] And as toads, strive who shall die with most earth in their mouths.

Ver. 18. But the Saints of the most high] Or, the most high Saints, highly exalted in Christ, and prefer'd far above those earth-sprung Mushrom-Monarchs, ver. 17. who are of the earth earthy, and partake not of the inheritance of the Saints in light. Now this is a very true definition of a Church, saith Junius here, viz. Caetus sanctorum ad excelsa, a company of Saints partaking of an high and heavenly calling, Heb. 3.1.

Shall take the Kingdom] Take it by force, Matth. 11.12. lay hold on the promised inheritance: yet not till it is given them, and the time is come, ver. 22.

Ver. 19. Then I would know the truth] See ver. 16. And take notice that godly minds are not content with the knowledge of things in gross: but covet a particular and distinct knowledge, Phil. 3.10.

Ver. 20. And of the ten horns] See ver. 7.

And of the other that came up] See ver. 8.

Whose look was more stout then his fellows] i. e. Then the ten horns: Antichrist exalteth himself above Kings, and above all that is August, 2 Thes. 2.4. See the Note there.

Ver. 21. I beheld, and the same horn made war with the Saints] With the Waldenses; against whom the Pope turned his Croisado 's, those armies of the Cross which had been first appointed against the Saracens. This war began in the year one thousand one hundred and sixty, and yet continueth, and must till the end of the reign of Antichrist, ver. 9 10 26.

And prevailed against them] As they did against the ancient Waldenses or Leonists: and against their posterity lately in Piedmont. Yea it is the opinion and fear of some great Divines, that Antichrist, before his abolition, shall once again overflow the whole face of the West, and suppress the whole Protestant Churches.

Ver. 22. Untill the ancient of days came] Not by change of place, but change of Providence, Zach. 14.3, 4.

And judgment was given to the Saints] As Approvers of Christ's righteous judgment.

That the Saints possessed the Kingdom] sc. In Christ their head, ver. 10.

Ver. 23. Thus he said] So ready are the holy Angels to further good desires, Mat. 28.1, 2.

Ver. 24. And the ten horns out of this Kingdom] He saith not Kingdoms: this maketh against those that make the Seleucidae and Lagida, the fourth Monarchy.

And he shall be diverse from the first] For the first were secular Kings, but he styleth himself chief Bishop and head of the Church, having both Peters keys, and Paul's sword, &c.

And he shall subdue three Kings] See on ver. 8.

Ver. 25. And he shall speak great words] As Pope Julius the third did: when he called for his pork-flesh (forbidden him by his Physician as naught for his gout) all despito di Dio in despite of God: and missing a cold Peacock which he commanded to be set up for his supper, he raged extremely at his steward: and being desired to be more patient, he replied, If God were so angry with our first Parents for an apple; may not I, who am his Vicar, be so much more for my Peacock! See on Rev. 13.5.

And shall think to change times and laws] i. e. He shall usurp a power over religion, and men's consciences, set up holy-days, canonize Saints, appoint fasts, order times, &c.

Untill a time and times and half a time] i. e. Untill that time which God alone knoweth, and hath in his power.

Ver. 26. But the judgment shall sit] And then an end of him howsoever.

Ver. 27. And the Kingdom and dominion] When once Christ's foes shall be in that place which is fittest for them, viz. under his feet.

Ver. 28. Hitherto is the end of the matter] This seemeth added, to stop all curious enquiries after things not revealed.

My cogitations much troubled me] For the ensuing troubles of God's people, under those godless tyrants.

And my countenance changed] Chaldee. my brightnesses. I looked wan and pale; much study will cause it, Eccles. 12.12. as it did in Mr. Fox the Martyrologue, so that his friends knew him not.

CHAP. VIII.

Ver. 1. IN the third year of the reign of King Belshazzar] Which was his last year, when Babylon was close besieged: therefore Daniel was not now really at Shushan, but in vision only, ver. 2.

A vision appeared unto me] Whilest waking, likely: and for further explication of the former vision, chap. 7. whereof because Daniel made so good use, ampliorem gratiam accipit, saith Oecolampadius, he now receiveth further grace.

Ver. 2. I saw in a vision] God revealed himself to men waking in vision (as well as in dreams, Heb. 1.1.) wherein the Prophets saw things actually done, which hereby they knew were to be done, 1 King. 22.17.

I was at Shushan] Which signifieth a lilly, so it was called for the pleasantness of the place: now it is called Valdac, of the poverty of the place. Here it was that Alexander found fifty thousand talents of gold, besides silver great store. It was once the seat-royal of the Kings of Persia, and gave name to the whole Province Susi • nt. See Neh. 1.1. Esth. 1.1.

And I was by the river of Ulai] Called by Heathen Authors Eulaeus; but better 〈 in non-Latin alphabet 〉 . It compassed the Temple of Diaena at Shusan round, and (as some say) the whole City. Pliny saith, that the waters of this river were highly esteemed, so that the Persian Kings drank thereof.

Ver. 3. There stood before the river a ram] With a golden fleece, and full of flesh. This was the Persian Monarch: who is also said to stand, because of his slow motion, and sluggish disposition; and before the river, because the Persians ruled over many Nations, signified by waters, Rev. 17. A ram stalketh stately before the flock, as a Captain; but they are only sheep which he leadeth: let a dog but lay his nose over the hedge, and away they run all: so did the sheepish cowardly Persians before Alexander.

Which had two horns] These were the States of Media and Persia.

But one was higher then the other] i. e. The Persians at length became higher then the Medes, and overtopped them.

And the higher came up last] Cyrus after Darius, uniting both nations into one Monarchy.

Ver. 4. And I saw the ram pushing Westward, &c.] Hereby are set forth the Persian wars; and especially those waged by Cyrus, who subdued many nations, and grew very great, as did also his successors, but especially Darius Hystaspes.

Neither was there any] None could resist his rage, nor escape his reach.

Ver. 5. And as I was considering] Such as are studious, shall see more of God's mind, Rev. 1.12.

Behold an he-goat came from the West] i. e. From Greece and Macedon, West from Persia. This goat, more nimble, swift and potent then a ram, was the Grecian Monarch Alexander, who came capering and praunsing over the whole earth, that is, over the whole Persian Monarchy, and more; setting fire on all Asia, as the Magicians foretold he would do, as being born the same day that Diana's Temple at Ephesus was set on fire. This Alexander the great was Dux gregis ipse caper: of all whose victories we have here a notable abridgment, more like an history then a Prophecy. The high-Priest Jaddus is said to have shown it to Alexander in his march against Darius Codomannus the last King of Persia: who thereby much encouraged in his enterprize, bestowed upon the Jews many favors, and freedoms.

And touched not the ground] Alexander was notably nimble, thinking nothing too hard for him to atcheive, and sl • pping no opportunity. When he was to encounter with Darius his army at Graxicum, Permenion persuaded him to stay till the next day: but he would not: neither was success wanting. With wonderful celerity, in six years space, he overrun so great a part of the habitable world, that he might rather seem to fly then to march.

And the goat had a notable horn between his eyes] This notable horn is Alexander founder of the Grecian Monarchy. The Macedonians were at that time called Aegeades, i. e. goatish (the occasion whereof see in Justin, lib. 7.) Alexander is here fitly called hircus caprarum, an he-goat, or the horn of sight, between the eyes of that goat. A sit emblem of a good Prince, whose virtues are conspicuous as an hornis, who defendeth his people and offendeth their enemies: who like this horn rising up betwixt the eyes, is circumspect and well-advised, doing all with counsel, Prov. 24.6. Alexander had his father Philip's counsellors about him, who were excellent in wisdom, beyond any that came after them in the same Empire.

Ver. 6. And he came to the ram that had two horns] He came: this may betoken the slower preparations of Philip King of Macedony.

And ran unto him] Alexander did, by quick and furious marches:

Ver. 7. And I saw him come close unto the ram] Who stood for a while in his stoutness, and brought several huge armyes into the field; not less then fifteen hundred thousand: but all would not do. The fairest states are subject to change in their greatest flourish, Ezek. 31.18.

And he was moved with choler against him] Neither would he be pacified with promise of great gifts, and of part of the Kingdom, and the marriage of his daughter.

And smote the ram] By overthrowing the Persian armyes in three main battles at Granicum, • t Issum, and at Arbela, not far from which is the mountain Nicatorium so called by Alexander as a constant trophie of that famous victory.

And there was no power in the ram to stand before him] In that last battle at Arbela, the whole power of Persia was overturned: and Darius Codomannus was slain by Bessus one of his own Captains. It is observed, that great Kingdoms oft fall and are destroyed under such Kings as are of the same name with the founders thereof: Darius here for instance: so Philip of Macedon, and Philip the Father of Perseus the last King of that Country: so Constantine the Great, and Constantine Palaologus: Augustus and Augustulus, &c.

And stamped upon him] i. e. After full conquest, he crowed, insulted, triumphed: at the instance of his concubine Thais, he caused the most goodly palace in the world at Persopolis, to be set on fire.

Ver. 8. Therefore the he-goat waxed very great] The Greeks became Lord's of all: their Emperor was & re & nomine magnus, not called great for naught: he began to take upon him as a god, and would be counted son to Jupiter Hammon. He called for divine honors, and slew Callisthenes (his Tutor) because he would not yield thereto. This intolerable pride was a sure forerunner of his fall: his heart swelled so fast that the case could no longer hold it, but cracked. The world was a cage or little-ease to him: therefore is he soon turned out of it: and of heavens darling, made the disdain of all.

And when he was strong, the great horn was broken] Surfetting and drunkenness cast him into a fever, whereof he died in the flower of his youth, and height of his enjoyments: such is the instability of earthly Monarchs worldly glory.

And for it came up four notable horns] i. e. Four potent Princes, out of the shipwreck of his Empire: which four, in process of time, came to two, Dan. 11.5, 6.

Ver. 9. And out of one of them] Out of the posterity of Seleucus King of Syria.

Came forth a little horn] This was Antiochus surnamed Epiphanes, Illustrious: Polybius called him Epimanes, the mad man. He is here called a little horn, because he was vile and base from the very first to the last of him. Indeed he was born a Prince, but without a Kingdom: a mere Nullatenensis, till he became an V;surper. He was sent for an hostage to Rome by his father Antiochus Magnus, whom the Romans had • ndgeld into a treaty: taking away from him the best part of his Kingdom. After his fathers death, he stole away from Rome and seized upon the Kingdom of Syria, casting out of it his nephew Demetrius who was the right heir. Afterwards, he got into his hands also the Kingdom of Egypt, under color of Protectour to his young nephew Pt • lomy Philometor. And being therehence discharged by the Romans, and made to answer Parebo, I will be gone, he went thence in a rage, and like a mad man recked his teem, as we say, upon the poor Jews, playing the devil amongst them.

Toward the South] i. e. Egypt.

And toward the East] Persia, which he also conquered.

And toward the pleasant land] i. e. Judea, called here Decus, Capreolus, the delectable and desirable Country, by reason of its great prerogatives. So Ezek. 20.6. Psal. 48.2. See there.

Ver. 10. And it waxed great even to the host of heaven] Or, against the host of heaven, so the Church militant is called. The Saints are the worlds great luminaries▪ yea the only earthly Angels; although wicked people count and call them the filth and off couring of all things.

And of the stars] Such as shone in the light of holy doctrine, Rev. 1.10. Persecutors spite is specially against such, Zach. 13.7.

Ver. 11. Yea he magnified himself] extolled, or extended himself, such was his insolency.

Even to (or against) the Prince of the host] Christ the Captain of his people's sufferings, and of their salvation, Heb. 2.10. he bare an hostile spirit against the God of the Jews (such an hell-bound hardly ever was born) casting him out of his place, and setting up in his room J • piter Olympius, that is, the devil: he defaced also and burnt up the books of the Law, all he could light on, 1 Mac. 1.59.

Ver. 12. And an host was given him] Or, the host was given over, for the trasgression against the daily sacrifice: The Jews were grown to a great height of profaneness, even in Malachies days, as is to be seen, chap. 1, 2, 3. And by this time doubtless, they were become much worse. God therefore, for punishment, turned this Tiger loose upon them.

And it cast down the truth to the ground] The doctrine of truth, together with the Professors thereof. The like whereunto is still done by the Romish Antichrist, to whom some apply all this part of the Chapter, as the proper and genuine sense of the Text. See the visions and Prophecies of Daniel expounded by Mr. Thomas Parker of Newbery in New-England, pag. 43, 44, &c.

And it practiced and prospered] Wicked practices against Religion may prosper for the time, Acts 12.1, 2, 3. It was therefore no good argument that the Earl of Darby used to George Marsh Martyr, telling him that the Dukes of Northumberland and of Suffolk, and other of the new persuasion had ill luck: and were either put to death, or in danger so to be. And again, he rehearsed unto him the good hap of the Queens highness, and of those that held with her: and said, that the Duke of Northumberland confessed so plainly.

Ver. 13. And I heard one Saint speaking] i. e. One holy Angel: for they are solicitous of God's glory, and sensible of the Saints sufferings, whereof they would have a speedy end: and should not we be so too, weeping with those that weep, and rejoicing with those that rejoice?

And another Saint said unto that certain Saint which spake] Anonymo illi qui loquebatur, so Piscator rendereth it: others To the wonderful Numberer who spake, i. e. who commanded Gabriel to declare the vision to Daniel, ver. 16. This was Jesus Christ, the Wisdom and Word of God: He who knoweth all the secrets of his Father as perfectly as if they were numbered before him.

How long shall be the vision] It appeareth then that Angels know not all secrets, but that their knowledge is limited: they know not so much, but they would know more, Ephes. 3.10. 1 Pet. 1.12.

Concerning the daily sacrifice] The loss whereof was a just matter of lamentation to godly minds. See Zeph. 3.18.

And the transgression of desolation] Transgression is a land-desolating evil, Lam. 1.9.

And the host to be trodden underfoot] i. e. The Professors of the truth were over-turned: some by persuasion, others by persecution.

Ver. 14. And he 〈◊〉 unto me] Not to the Angel, but to me, who should have proposed the question: the holy Angel did it for me.

Unto two thousand and three hundred days] Heb. to the evening and morning two thousand and three hundred, i. e. to so many natural days consisting of 24. hours, which in all do make up six years, three months, and twenty days. This point of skil Daniel here learneth of the Wonderful Numberer Christ, who hath all secrets in numerato, and will put a timely period to his people's afflictions. Not full seven years did they suffer here, much less Seventy, as once in Babylon. How he moderateth the matter, See on Rev. 2.10. How this Prophecy was fulfilled, See 1 Maccab. 1.12, 13, 14. 2 Maccab. 4.12, &c. with 1 Maccab. 4.52.

Ver. 15. And it came to pass when I, even I Daniel] Not another, as that black-mouthed Porphyry slanderously affirmed, that not the Prophet Daniel saw, and uttered these Prophecyes so long before they fell out, but another who lived after the reign of Antiochus wrote an history of things past, and entitled it falsely to Daniel, as a prophecy of things to come. O • durum!

Then behold there stood before me] They who seriously and sedulously seek after divine knowledge, shall find means to attain unto it. Rev. 13.1.

Ver. 16. And I heard a man's voice] This was the Man Christ Jesus the great Doctor of his Church, and Commander of Angels, viro similis, quia incarnandus.

Make this man to understand] Angels and Ministers make men to understand secrets, give the knowledge of salvation to God's people, Luke 1.77. not by infusion but by instruction.

Ver. 17. So he came near where I stood] Let our obedience be like that of the Angels, prompt and present.

I was afraid] Through human frailty and conscience of sin.

Understand O son of man] Ezekeil and Daniel only of all the Prophets, are so called: haply lest they should be exalted above measure with the abundance of the revelations.

For at the time of the end shall be the vision] i. e. That this vision of the daily sacrifice intermitted for so many years, and the abomination of desolation (the picture of Jupiter Olympius ) set up in the Sanctuary, shall be toward the end of the Greek Monarchy.

Ver. 18. I was in a deep sleep] In a Prophetical ecstasy, or Traunce, wherein I was laid up fast, losing, for the time, all manner of action and motion, that my soul might be more free to receive divine revelations.

But he touched me and set me upright] Heb. made me stand upon my standing, who was yet all the while in a deep sleep. The touch of the Angel kept him from reeling to and fro; and made him stand firmly.

Ver. 19. In the last end of the indignation] In the final end of the Greek-persecution, which shall not pass the Lord's appointed time.

Ver. 20. The ram which thou sawest] See ver. 3.

Ver. 21. And the rough-goat] Hircus, hircus. See on ver. 5.

Ver. 22. Now that being broken] See ver. 8.

Ver. 23. And in the latter time of their kingdom] In the 137 year of the Greek-Monarchy.

When the transgressors are come to the full] Heb. are accomplished: when the Jews are grown stark naught. This was the reason why God set over them such a breathing-devil, as was Antiochus; for a punishment of their open impiety and formal Apostasy. When Phocas the traitor had slain Mauricius the Emperor, there was an honest poor man, saith Cedrenus, who was earnest with God in prayer to know why that wicked man so prospered in his design: To whom answer was returned by a voice, that there could not be a worse man found: and that the sins of Christians and of Constantinople did require it.

A King of fierce countenance] Heb. hard of face, that is brazen-faced, impudent, and withal, acute, subtle, and of a deep reach. Antiochus, Julian, the Duke of Alva were such.

Ver. 24. Not by his own power] but by his policy-rather, and by the persidy of others, Dan. 11.23.

And he shall destroy wonderfully] Mirificentissime. In three days he slew fourscore thousand in Jerusalem: forty thousand were put in bands, and as many sold.

And shall prosper and practice] Shall do whatsoever he listeth: as if he were some petty-god within himself.

And shall destroy the mighty] So the Jews are called because stout and undaunted, and whiles they kept close to God, insuperable: as when otherwise, weak as water. See Hos. 13, 1. with the Note.

And the holy people] Federally holy, at least.

Ver. 25. And through his policy also] Incumbens intelligentiae suae, leaning on his own wit, and that great Elixar called Reasan of State, which can make, for a need,

And by peace shall destroy many] Undoe them by promises of prosperity and preferment, which are dangerous baits, Mark 4.9. they were sawn asunder, they were tempted, Heb. 11.37. Julian the Apostate went this way to work: and prevailed to make many Apostates.

He shall also stand up against the Prince of Princes] God almighty; by destroying the daily sacrifices, and by setting up idolatry in the Temple.

But he shall be broken without hand] i. e. By the visible vengeance of God (See 1 Maccab. 6.8, &c. and 2 Maccab. 9.5, &c.) who laid upon him a loathsome disease, and wrapped him up in the sheet of shame.

Ver. 26. And the vision of the evening] See ver. 14. Lyra by the the morning would have understood the time of Antiochus; by the evening the time of Antichrist, who was prefigured by Antiochus.

Is true] Heb, truth, and so plain, that I need say no more of it.

Wherefore shut thou up the vision] Keep it to thyself in sacred silence: and reserve it in writing, for posterity: See chap. 12.49. Isa. 8.16.

For it shall be for many days] i. e. For about 300 years hence. The Lord would have visions concealed, till toward the accomplishment.

Ver. 27. And I Daniel fainted and was sick] So deeply affected was he with the vision, and should we be with the word preached: it should work upon our very bowels, and go to the hearts of us, Jer. 4.19. Acts 2.37.

Afterwards I rose up and did the Kings business] Viz. King Belshazzar 's, with whom, though he was out of grace, yet not out of office under him, and will not therefore be indiligent. Malo mihi male esse, quam molliter. Let us not neglect the work of the Lord, though less able to perform it. A sick child's service is double-accepted.

But none understood it] Daniel dissembled his sorrow for Zion before scorners, Esth. 5.1. Taciturnity is no contemptible virtue.

CHAP. IX.

Ver. 1. IN the first year of Darius] i. e. Of Darius Priscus, who, together with Cyrus the Persian, took Babylon, and with it the kingdom or Monarchy of the Chaldeans, chap. 5.31. by the consent of Cyrus who married his daughter, and had the Kingdom of Media with her for a dowry, after Darius his death, as Xenophon testifieth.

The son of Ahasuerus] Called Cyaxares by the Greek historians. Both these names signify a great Prince, an Emperor: like as now we say the Great Turk, the Great Cham of Cataia, &c.

Ver. 2. I Daniel understood by books] Consideravi in libris: Daniel was a great student in the Scriptures, and well knew that there was no readier way to speed in heaven, then by putting the Promises in suit. The like also was done by Jacob. Gen 32.9, 12. (See the Notes there) by David, 2 Sam. 7.19, 25. by Elijah, 1 Kings 18.42. and others. If we speak in our Prayers no otherwise then the Lord doth in his Promises, there shall be a sweet consort of voice, begun by the Spirit in the Promises, seconded in the spirit of faith by the Saints prayers, and answered by God in his gracious Providences. Daniel here took this course; and had not only what he begged, but a revelation concerning the Lord Christ, beyond expectation.

Ver. 3. And I set my face unto the Lord God] i. e. Toward the habitation of his holiness at Jerusalem, but especially in heaven: I looked up unto the hills, from whence I looked for help. This, Daniel did daily, chap. 6.10. but now with more then ordinary intention and devotion, he presenteth an inwrought prayer (as St. James calleth it, chap. 5.16.) edged with fasting, and downright humiliation. He doubteth not thereby to set God to work, as David did, Psal. 119.126. He knew that a long look toward God speedeth, Psal. 34.4, 5. Jon. 2.4, 7. how much more an extraordinary prayer?

Ver. 4. And I prayed unto the Lord my God, and made my confession] The Saints themselves, when they sin against God, are suspended from the Covenant: hence it is their custom when they seek the Lord for any special mercy, to begin with humble confessions, as doth David, Ezra, Daniel.

O Lord the great and dreadful God] It is good in the beginnings of our prayers, to propound God to ourselves under such attributes and spiritual notions, as wherein we may see the very thing we pray for. Haec est ars orandi & mendicandi.

Ver. 5. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled] Mark how full in the mouth the good Prophet is, and how he exaggerateth, confessing against himself and his people, laying on load. Good men extenuate not their offenses: every sin swelleth as a toad in their eyes.

Ver. 6. Neither have we hearkened] Sins of omission are in a special manner to be lamented in prayer, Jer. 9.1, 10, 13. for as omission of diet breedeth diseases: so, of duties.

Ver. 7. O Lord, righteousness belongeth unto thee] Let God be justified in all his Judgments: say of him as Deut. 32.4.

A God of truth, and without iniquity: just and right is He. But unto us confusion of faces] Whilst we look upon flagitia aeque ac flagella nostra, our sins and miseries, we cannot but blush and bleed before thee.

Ver. 8. O Lord, to us belongeth confusion of face] The same again is acknowledged, not without a special Emphasis. q. d. We are extremely abashed, and abased to the utmost.

Ver. 9 To the Lord our God belong mercies and forgivenesses] Matchless mercies, pardons ready prepared for poor penitents, not for proud Pharisees, such as Bellarmine was, if at least it be true that is reported of him, that when the Priest came to absolve him, he could not remember any particular sin to confess, till he went back in his thoughts as far as his youth. Vae hominum vitae quantumvis laudabili, saith an Ancient: Woe to the best, unless they may find mercy with the Lord. And Fuligat telleth us, that Bellarmine, when he came to die indeed, begged of God to reckon him among his Saints, non aestimator meriti, sed veniae largitor, not weighing his merits, but pardoning his offenses.

Ver. 10. Neither have we obeyed] See on ver. 6.

The voice of the Lord our God] It is the Lord who speaketh in, and by his Ministers. This, because men either know not or weigh not, they run another way when God calleth to them, as young Samuel did, 1 Sam. 3.5.

Ver. 11. Yea all Israel] There is a general defection, the whole body of Israel hath deeply revolted: a rabble of rebels have taken up arms against heaven, even a Giantlike generation.

Therefore the curse] Confirmed by oath, by adjuration, and execration.

Is poured upon us] As by whole paileful • : the Vulgar hath it stillavit super not maledictio, the curse hath dropped upon us. There may be much poison in little drops howsoever.

Because we have sinned against him] This he hath never done with, but still holdeth his finger on this sore, as his greatest grievance.

Ver. 12. And he hath confirmed his words] What he had spoken with his mouth, he hath fulfilled with his hand. There is an infallibility, as in God's Promises, so in his Menaces.

And against our Judges] By whose remissness all was out of order: hence they smarted afore and above others.

For under the whole heaven] This verse is an Abridgment of Jeremy 's Lamentations.

Ver. 13. All this evil is come upon us] But unless God set in and sanctify, his hammers (afflictions) do but beat upon cold iron, Jer. 2.30.

Yet made we not our prayer] Little or no right prayer was made by the Captives all those Seventy years (and yet they had their set yearly fasts, Zach. 7.) because they failed therein both quoad fontem & quoad finem. See the Notes of Zach. 7.5.

That we might turn from our iniquities] This they had no mind to, therefore they lost those prayers they made; they fa • ted to themselves and not to God, Zach. 7.5. See on Joh. 3.10.

And understand thy truth] Those that turn from their iniquities, shall know more of God's truth. The pure in heart shall see God, Mat. 5.3.

Ver. 14. Therefore hath the Lord watched upon the evil] To bring it at the just time, and when it might do us most mischief; but all in a way of Justice, Isa. 31.2. as Daniel acknowledgeth in the next words.

For the Lord our God is righteous] See ver. 7.

For we obeyed not his voice] Neither that of his word, nor that of his rod, Jer. 31.19. M • c. 6.9. Isa. 9.13, 14.

Ver. 15. And now O Lord God, that hast brought thy people] Thanksgiving is an artificial begging: and every former mercy is a pledge of a future, 2 Chron. 20. • 0.7.12.

And hast gotten thee renown] Heb. made thee a name, and yet a greater name hast promised to make thee by bringing us back from Babylon, Jer. 16.15.

We have sinned, we have done wickedly] Such as desire mercies, must first deny their worthiness of them, 2 Sam. 5.18. confessing their sins with utmost aggravation.

Ver. 16. O Lord, according to all thy righteousness] Not that of equity, but the other of fidelity, 1 Joh. 1.9.

Thy holy mountain] So Jerusalem is called, because dedicated to the Holy One; who also chose it for the seat of his royal resiance, the place of his holy Oracle.

Thy people are a reproach] And this reflecteth upon thee, as needs it must, since they do quarter arms with thee.

Ver. 17. Now therefore O our God] Since thou hast shewn us our sins, and seen our reproach, whereof we are sure thou art very sensible, Psal. 79.4.

Hear the prayer of thy servant] Who assumeth the boldness to plead his interest in thee, and his relation to thee.

And his supplications] Which are nothing else but prayers redoubled and reenforced, as Gen. 32.11. Isaiah 63.16.

And cause thy face to shine upon thy Sanctuary] Do it, oh do it now: for the time to favor Zion, yea the set time is come. And this I can tell, because thy servants take pleasure in her stones, and favor the dust thereof, Psal. 102.13, 14. See the Notes there. That whole Psalm, being a prayer for the afflicted, may seem to have been made by this Prophet Daniel.

For the Lord's sake] i. e. For thine own sake, or for thy Son Christ's sake, the Mediator and Advocate of his people: for so he was in the Old Testament also, Heb. 9.15. like as still he is the high-Priest of the New: And as whilst the people were praying without, the Priest was offering incense within the Temple, Luk. 1.9, 10. So is Christ interceding for us whilst we are praying. Whatsoever therefore ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father by him, Colos. 3.17.

Ver. 18. O my God, incline thine ear and hear, open thine eyes and behold, &c.] Thus growing to a conclusion of his prayer he prays more earnestly: he stretcheth out his petitions as it were upon the tenters with those good souls, Act. 12.5. he stirreth up himself and taketh better hold, as resolved not to let him go without the blessing. The like, before him, did good Hezekiah, with whom he concurreth in the very letter of his request, Esa. 37.17. See the Notes there.

For our own righteousnesses] Which are nothing better then a rotten rag, a menstruous clout, such as a man would not dain to take up or touch.

But for thy great mercies] Through the merits of the promised Messiah.

Ver. 19. O Lord hear, O Lord forgive] This was to pray, yea this was to strive in prayer, Luk. 13.22. to strive, as those of old did, in the Grecian exercises; some whereof were with fists and batts: to strive and struggle, even to an agony, as the Greek word signifieth, and as the Lord Christ did, who being in an agony prayed yet the more earnestly: he sweat and sweltered out, as it were, his soul, through his body in prayer. Be we now followers herein of Christ as dear children, and of Daniel here who is a worthy pattern to pray by. Cold suitours (who want the aspiration of the spirit to pronounce Shibboleth ) do but beg a denial.

O Lord hearken and do, defer not] This is coelum tundere, preces fundere, misericordiam extorquere, as those Primitive Christians did; to bounce at heaven gates, to tug hard with God, to wring the blessing out of his hands, who looks to be importuned; and counts it for a kindness to be asked forgiveness, as Ambrose saith of Theodosius the Emperor.

Ver. 20. And whilst I was speaking and praying] When (haply) I had now new done: and yet not so done, but that my heart was yet lifting and lifting; as a bell-rope is oft hoysing up, after men have done ringing the bell.

And confessing my sins] So precious a Saint was not without his sins. These therefore he confesseth that he might be the fitter to beg mercy for the Church; having first made his own peace with God, and so in case to lift up pure hands in prayer. The like doth David, Psal. 25, and 51.

For the holy mountain of my God.] This was his main request, and to God marvelous acceptable. Surely if the Lord saw us ( Daniel like) studying his share more then our own, we might have what we would, and God even think himself beholding to us, as one phraseth it.

Ver. 21. Yea whilst I was speaking in prayer] This he recognizeth and celebrateth, as a sweet and singular mercy. God sometimes heareth his people before they pray, Isa. 65.24. Psal. 21.3. ( David was sure up betimes when he prevented the Lord with his prayer, Psal. 88.13. and 119.147.) somet • mes whiles they are praying (as he did those, Act. 4.31. and 12.5, 17. and Luther who came leaping out of his study▪ where he had been praying, with Vicimus, Vicimus in his mouth: that is, we have gained the day, got the conquest) but if not so, yet certainly when they have now prayed, Isa. 30.12. Jon. 2.1. Jer. 33.3. Mat. 7.7. Luther affirmeth that he oft gat more spiritual light by someone ardent prayer, then ever he could do by the reading of many books, or by most accurate meditation thereupon:

Even the man Gabriel] i. e. The Angel Gabriel in man's shape.

Whom I had seen in the vision] And whom I had good cause to remember the longest day of my life, for the good offices he had done me formerly.

Being caused to fly swiftly] Heb. with weariness of flight. Not that the Angels flee, as fouls (though a certain Frier ( a liar certainly) undertook to show to the people a feather of the Angel Gabriel's wings) or that they are ever wearied with speeding God's commissions and commands, for the Churches good: Sed datur hic assumptae speciei, but these things are spoken to our apprehension.

Touched me] With a familiar touch, in token of encouragement: prensando mimirum, ut solent qui contact •• familiari promptam benevelam que mentem indicant.

About the time of the evening oblation] When the joint prayers of God's people were wont to come up before him, quasi manu facta: and Daniel hopeth they may do so again. Qui nihil sperat, nihil orat.

Ver. 22. And he informed me and talked with me] Rather then the Saints shall want information and comfort, God will spare one out of his own train to do them any good office, Luk. 1.19. Gal. 3.19. neither will the greatest Angel in heaven grudge to serve them.

I am now come forth to give thee skill] Not by infusion (for so the Holy Ghost only) but by instruction, as was before noted. It is well observed by one, that this following Oration of the Angel containeth an Abridgment of the New Testament, and a light to the Old: for confirming Daniel, is touching the ensuing deliverance out of Babylon's captivity, he further advertiseth and assureth him of the spiritual deliverance which Christ shall effect by his Gospel at his coming: and therefore, describing the times most accurately, he plainly setteth forth the salvation of the Church Christian, and the destruction of the stubborn and rebellious Jews, who judge themselves unworthy of eternal life.

Ver. 23. At the beginning of thy supplications] Thy prayer was scarce in thy mouth, ere it was in God's ear. The eyes of the Lord are upon the righteous and his ears are open unto their cry, Psal. 34.15. See the Note. He heard at the very first, but answered not till Daniel had tugg'd with him. See Jam. 5.16, 17.

For th •• art greatly beloved] Kimchi readeth it, a man of measures, a man every inch of thee. But the word is not Hamiddoth, but Chamudoth, a man of desires, a favourite in heaven, because desirous of things truly desirable. Christ is said to be totus totus desiderabili • lovely all over, Can. 5.16. The Saints are also so in their measure, as on the contrary the wicked are not desired, Zeph. 2.1. but loathed and abhorred, Prov. 13.5.

Therefore understand the matter] Good men shall know God's secrets, Gen. 18.17, 19. Psal. 25.14.

Ver. 24. Seventy weeks are determined upon thy people] i. e. Seventy weeks of years: ten Jubilees, which make up four hundred and ninety years. Thus the very time is here particularly foretold, when the Messiah should be revealed, and put to death. The like hereunto is not to be found in any other of the Prophets, as Jerome well observeth. This therefore is a noble Prophecy: and many great wits have been exercised about it. Cornelius a L • pide speaketh of one learned Gentleman, who ran out of his wits, after many years study upon it. The Doctors are much divided about the beginning and ending of these seventy weeks. From the outgoing of the word, ver. 25. seemeth to me to fix the beginning of these weeks on Cyrus his decree concerning the holy City and the Temple to be reedified. The end and period of them must be at the death of Christ; though some will have it at the destruction of Jerusalem by the Romans. It is well observed by the learned, that the Jews, after their seventy years captivity, have seven seventies of years granted, for the enjoying of their own country (God's mercies bear the same proportion to his punishments which seven (a complete number) have to an unit) besides the mercy of mercies, the grace of the Messiah.

Upon thy people] Of whose welfare thou art so solicitous and inquisitive.

To finish the transgression] Transgressionem illam, that great tran • gression of our first Parents in Paradise, that whereby sin entered into the world, and death by sin, Rom. 5.12. Now Christ by his death took away the power, and destroyed the dominion of all sin, Rom. 6.11, 12.

And to make an end of sins] Heb. To seal up sins that they come not into God's sight against us, ever to be charged upon us. A Metaphor say some, from the Jews manner of writing in Rolls, which being wrapped up and sealed on the backside, all the writing was covered.

And to make reconciliation for iniquity] viz. By the expiatory and propitiatory sacrifice of himself for his Elect; whereby the divine Justice is fully satisfied.

And to bring in everlasting righteousness] Those righteousnesses of the Saints, Rev. 19 8. both Imputed and Imparted Righteousness, called here everlasting, as that which shall make the Saints accepted of God forever, never can be lost as Adams was.

And to seal up the vision and prophecy] i. e. To fulfill all the Prophetical predictions concerning the life and death of the Lord Christ.

And to anoint the most holy] This was done when Christ was baptized, say some: but others better, when he ascended into heaven, consecrating it to the service of God therein to be performed by the Elect, throughout all eternity: like as Moses once consecrated the most holy place to the ceremonial service there to be performed by the High Priest.

Ver. 25. Know therefore and understand] See on ver. 24. Here the Angel brancheth the whole seventy sevens into three heads, or into three distinct periods of time.

Shall be seven weeks] Which make forty nine years: these the Angel purposely speaketh of a part; because they chiefly concerned the reparation of the City made under the Persian Monarchy. Within this first seven weeks or forty nine years, the street of Jerusalem was rebuilt, and the wall with trench, though the times proved troublous▪ and full of straits.

And threescore and two weeks] Which make four hundred thirty four years; the events of which are mentioned, ver. 26. as those of the seven years following, ver. 27. out of which it might easily be supplied, and is therefore here omitted by the Angel.

Ver. 26. And after threescore and two weeks] See on ver. 25. within these threescore and two weeks befell the Jews many memorable things, as may be seen chap. 8 & 11.

Shall Messiah be cut off] Excindetur, not abscindetur, cut off, that is by wicked hands crucified and slain, Act. 2.23. not only cast out of the synagogue and excommunicated, as that malicious Rabbi read and sensed this text. Others of the Jew Doctors by the evidence of these words have been compelled to confess that Messiah is already come: and that he was that Jesus whom their forefathers crucified. See for this R. Samuel's Epistle to R. Is • ak set down at large by Dionys. Carthus. in his Commentary on this text. See also R. Osea his lamentation for this inexpiable guilt of the Jewish Nation, recorded by Galatinus, lib. 4. c. 18. Polanus reporteth, that he living sometime in Moravia where he used the help of some Rabbin's for the understanding of the Hebrew tongue, heard them say that for this ninth chapters sake, they acknowledged not Daniel to be authentical, and therefore read it not amongst the people, lest hereby they should be turned to Christ, finding out how they had been by them deceived.

But not for himself] i. e. Not for any fault of his, nor yet for any good to himself, but to mankind: whence some render these words, There being nothing therein for him: others, when he shall have nothing, i. e. nothing more to do at Jerusalem, but shall utterly relinquish it and call his people out of it to Pella, &c.

And the people of the Prince that shall come] i. e. Titus his soldiers, whose rage he himself could not repress, but they would needs burn down the Temple, which he would fain have preserved, as one of the worlds wonders. Messiah the Prince had a hand in it doubtless; whence also those Roman forces are called his armyes, Mat. 22.7.

Shall destroy the City] That slaughterhouse of the Saints.

And the Sanctuary] That den of thieves.

And the end thereof shall be with a flood] i. e. Their extirpation shall be sudden, universal, irresistible, as was Noah 's flood. How this was fulfilled, see Josephus, Hegesippus, Eusebius, &c.

And unto the end of the war, &c.] The Romans shall have somewhat to do; but after tedious wars, they shall effect it.

Ver. 27. And he (Messiah) shall confirm the Covenant] See ver. 24. with many] Heb. with his Rabbin's, that is, with his Elect. Confer Esa. 53.11. Job 32.9. Jer. 41.2.

For one week] i. e. In the last seven years of the seventy.

And in the midst of the week] i. e. In three years and a half, he shall by his passion, disannul the Jewish sacrifices and services.

And for the overspreading (or wing) or abominations] i. e. For the abominable outrages committed by the seditious Jews those zealots (as they called themselves) who filled the Temple with dead bodies. Others, from Mat. 24.15.16. with Luk. 20.20, 21. think the Romans to be meant who set up their Eagles (their ensigns) in the Temple, together with the images first of Caligula, and then of Titus their Emperors.

Even until the consummation] Until the end, and to the utmost. The Jews have oft attempted, but could never yet recover their country, nor are like to do.

Shall be poured] As if the windows of heaven were opened, as once they were at the flood: See ver. 26.

CHAP. X.

Ver. 1. IN the third year of Cyrus King of Persia] This whole chapter is but a Preface to the ensuing Prophecy, or visional prediction, recorded in the two following chapters. It beginneth at the third year of Cyrus his Empire: and reacheth till the time of the Jews rising from the dust of their dispersion, say some, to the end of the world, say others, with whom I concur.

A thing was revealed unto Daniel] Who now must needs be very ancient: yet at those years (an hundred or more) gave himself to understand and search into divine secrets. The more any one knoweth of God, the more he would still know. Moses newly come from the Mount, crieth to God to show him his glory. David, that gulf of holy learning, is oft at his Teach me thy statutes, &c.

And the thing was true] i. e. Plain and proper: not as former visions, figurative and obscure.

But the time appointed was long] sc. Till all be fulfilled, which will not be till the last judgment.

And he understood the thing] And so was the better able to propound it to the Church. For what a man doth not himself understand, he cannot well and fitly deliver to others.

And had understood the vision] sc. Given unto him: for unless God give us both Sight and Light, we perceive not heavenly doctrine, neither indeed can do.

Ver. 2. In those days I Daniel was mourning] Though a great man still, and in great account, yet not now so great at Court, as to hinder and defeat the malicious designs of Cambyses his Counselors; who being bribed by the Jews Adversaries, put a stop to the Temple-work at Jerusalem, Ezra. 4.1, 2, 3, 4. This disaster cast good Daniel into his dumps, so that he fasted three full weeks (à tanto & tali, sed non à toto) and longer might, had not the Angel taken him off by an answer of peace, ver. 12.

Three full weeks] Heb. weeks of days, to distinguish them from those Seventy weeks of years, chap. 9.24.

Ver. 3. I ate no pleasant bread] Bread he ate (for Animantis cujusque vita in fuga est, life will fail if not maintained by food) but course bread, panem cibarium, atrum, & siligineum, and no more of that neither, then needs must. He voluntarily abridged himself of lawful delights, macerating and mortifying his flesh, that he might communicate with his poor afflicted brethren, and pray the harder for them. Fasting inflameth prayer, and Prayer sanctifieth fasting.

Neither did I anoint myself at all; All delights of sense must be laid as • ide in a time of solemn humiliation (but yet without annoyance, and uncomlinesse) as music, mirth, perfumes, brave apparel, 2 Sam. 12.20. Jon. 3.8. Exod. 33.4, 5, 6. 1 Kings 21.27. cheerfulness, outward joy, and pleasure, Mark 2.20. Luke 5.35. with Mat. 9.15. Judge. 20.26. 1 Sam. 7.6. It is spoken of as a foul sin, Isa. 58.3. behold in the day of your Fast ye find pleasure.

Ver. 4. And on the four and twentieth of the first month] The day is thus noted, because the matters here revealed were most memorable.

As I was by the side of the great river] Meditating, likely, (because the City was full of noise and tumult) and praying, as Acts 16.13. Broughton giveth this reason, because Seleucus Nicator, founder of the Seleucida, much spoken of in the ensuing vision, built his chief City upon this river.

Which is Hiddekel] i. e. Sharp-swift: called also Tigris from the swiftest of all beasts the Tiger: but Curtius and Pliny say that Tigris in the Median language signifieth an Arrow. Here Daniel was personally present, and not visionally only: See ver. 7.

Ver. 5. Then I lift up mine eyes and looked] Viz. After my long fasting, praying and meditating. So Moses and Elias, those great Fasters, met together with our Savior gloriously in the Mount at his Transfiguration. It is abstinence, not fullness, that makes a man capable of heavenly visions o • divine glory.

Behold a certain man] Heb one man, a singular man, a glorious person; Messias the Prince, described here by his habit and parts as a Judge, say some, or as a Priest, say others: See chap. 12.6, 7. Rev 1.13, 14, 15. & 10.5.

Cloathed in linen] To show his innocence and purity, as also his righteousnesses ( Imputed and Imparted ) wherewith he clotheth his Saints, Rev. 19.8. that fine white linen and shining.

Whose loins were girded with fine gold of Uphaz] Or of Ophir, Peru, haply, or Malaca, or Sophala. This golden girdle about his loins denoteth Christ's strength and alacrity, Psal. 93.1. Luke 17.8.

Ver. 6. His body also was like the Beryl] Of an azure color, like the heavens. The second Adam is the Lord from heaven, 1 Cor. 15.47. Some render it the Chrysolite, which is of the color of the Sea; to note, say they, his power to purge the Church by his Word, Spirit, and Judgments, as by the water of the Sea.

And his face as the appearance of lightning] Which both shineth and terrifieth, and soon appeareth from the one end of the heaven to the other, Matth. 24.27. Christ suddenly discovereth all things though never so remote, Psal. 90.8. Ezek. 1.13.

And his eyes as lamps of fire] To note his omniscience, his wrath also and readiness to revenge, Jer. 32.19

And his arms and his feet like in color to polished brass] To note his omnipotency in the execution of his wrath, whilst he trampleth on his enemies, as he that hath brazen arms and feet can easily break in pieces a potters vessel.

And the voice of his words like the voice of a multitude] Or, as the noise of many waters, Rev. 1.15. noting the efficacy of Christ's doctrine: See Acts 2.4.

Ver. 7. And I Daniel alone saw the vision] Holy Prophets alone are capable of holy visions, 2 Pet. 1.19.

For the men that were with me saw not] Sensible they were of some alteration upon the waters, and somewhat wrought upon; not for their information, but separation from Daniel, that he might more freely undergo the heavenly rapture. See the like, Acts 9.7.

But a great quaking fell upon them] Through sense of sin, and fear of wrath. This served to show the truth of the vision.

Ver. 8. Therefore I was left alone] Daniel, though much affrighted, keepeth his station, when the rest fled and hid themselves. Good is the counsel of the Apostle, Heb. 12.13. Make straight steps unto your feet, lest that which is halting be turned out of the way: but let it rather be healed.

For my comliness, &c.] See chap. 7.15, 28. & 8.27.

Ver. 9. Yet heard I the voice of his words] What these words were, is not here expressed; but by comparing, they may be gathered to be the same with those, chap. 8.18. bidding Gabriel to draw near, and speak unto the Prophet.

Then was I in a deep sleep] See chap. 8.18. The more the outward man is bound, the fitter he is for holy Communion with God, 2 Cor. 12.2, 3.

Ver. 10. And behold an hand touched me] i. e. The hand of the Angel Gabriel, who was sent by Christ to dictate unto Daniel the Prophecy following. It is Christ's use to signify Prophecyes by his Angel ( Rev. 1.1, 2.) and this Angel is accordingly strengthened by Michael, ver. 21. that is, by Christ.

Which set me upon my knees] In a praying posture: but yet he continued trembling, ver. 11. and was not raised and restored but by certain degrees: the better to frame and fit him to a religious attention and docility.

Ver. 11. O Daniel, a man greatly beloved] Such shall know God's secrets, Prov. 3.32. See chap. 9 23.

Stand upright] Heb. stand upon thy standing. God by his Grace and Word will raise up those that humble themselves in his presence.

Ver. 12. Fear not Daniel] Disquieting and expectorating sears should be laid aside, 1 Joh. 4.18.

For from the first day] See on chap. 9.23. Let us but find a praying heart, and God w • ll presently find a pitying heart, though he may delay for a season to send in an answer. Though Danel heard nothing of his prayers for three-weeks space, yet was the Angel at work all that while for the removal of impediments. Daniel in the mean-while wrought hard with God, as it is elsewhere said of Jonathan, 1 Sam. 14.45.

And I am come for thy Word] Brought hither by thy prayers. God will come, but he will have his people's prayers lead him into the field as it were.

Ver. 13. But the Prince of the Kingdom of Persia withstood me] By this Prince of Persia some understand wicked Cambyses; Others, an evil Angel, that by his suggestions swayed Cambyses to oppose and retard the reedifying of the Temple. There is a principal devil, Prince of this world: and there are, as some hold, Princes or Principal spirits in Countries and Nations under him, Eph. 6.12.

But loe Michael one of the chief Princes] i. e. Christ the Lord of Angels, head of the Church, chap. 12.1. Rev. 12.7. By these chief Princes may be understood the three Persons in Trinity; or the created Angels. The Septuagint translate the word 〈 in non-Latin alphabet 〉 , the cheerful ones, who serve the Lord readily, freely, and joyfully in his wars, making Zion as dreadful to all her enemies, Psal. 68.17. as those Angels once made Sinai, at the delivery of the Law.

And I remained there with the Kings of Persia] With Canmbyses and his Counselors, to repress their rage, and to blast their designs against the Church: which, when it is opposed, the holy Angels interpose, Psal. 34.7.

Ver. 14. Now I am come] As it were with weariness of flight, as chap. 9.21. See there. Comfort will come at length, Heb. 10.37.

In the latter days] Toward the end of their polity, and not long before the coming of the Messiah, who shall begin another age, and as it were a new world, Ezek. 38.8. Heb. 2.3.

Ver. 15. I set my face toward the ground, and I became dumb] Cohorrui totus, & vox faucibus haesit. See how deeply God's darlings are, eftsoons, affected at the hearing of his holy Word, H • b • k. 3.16.

Ver. 16. And behold one like the similitude] i. e. The Angel in human shape, as ver. 10.

Touched my lips] Restored unto me my speech. Good affections wanting expression shall have God's furtherance.

And said unto him that stood before me] i. e. To Christ, whom he had seen, ver. 5 6.

My sorrows are turned upon me] Heb. my bowels which are even strained, and straitened.

And I have retained no strength] It is ordinary with God's people in their prayers to complain much of their own weakness, Jer. 31.18.

Ver. 17. For how can the servant of th • s my Lord] Qui tantulus sum, & tam imbec • llis. God's praying servants use to speak as broken men. They well understand 1. Their Distance. 2. Dependance.

Talk with this my Lord?] Prayer is a holy interparlance with the divine Majesty: 〈 in non-Latin alphabet 〉 1 Tim. 2.1.

Ne • there is there breath in me] I am hardly able to bear up▪ or breathe. Human frailty cannot endure God's presence without fainting Rev. 1.17.

Ver 18. Then there came again and touched me] Not all at once, but by four degrees was Daniel raised. 1. He is set upon his knees and palms of his hands, ver. 10. an Emblem or Prayer. 2. He is caused to stand upon his feet, though trembling and silent, ver. 11.15 3. His mouth is opened to speak, though not without much weakness, fears and sorrows, ver. 17. 4. He is fully strengthened, here. God loves to hold his praying people long in request. He is also a God of Judgment, Isa. 30.18. (one that well understandeth when and how to bestow his favors:) Blessed are all they that wa • t for him.

Ver. 19. Be strong▪ yea be strong] Holy Angels are ready to strengthen such, as are ready to faint in holy duties.

Ver. 20. Knowest thou wherefore I came unto thee?] q.d. I told thee that before, ver. 14. and I look thou shouldest remember it.

I will return to fight with the Prince of Persia] To defeat and prevent his tyranny and cruel intents against thy people (see ver. 13.) not without the devils hand and help.

And when I am gone forth] sc. Out of Persia.

Loe the Prince of Greece] Great Alexander, whom I will fetch in, so that the Persians shall have henceforth little leisure or mind to meddle with the Jews. There were other Grecian Captains also before Alexander who found the Persians somewhat to do, as Leonides, Miltiades, Themistocles: but he overturned their Monarchy.

Ver. 21. In the Scripture of truth] i e. In God's infallible and unchangeable decree, which (for our apprehension) are here compared to court rolles and Records. And God's Providence (which is nothing else but the carrying on of his decree) is that Helm which turneth about the whole ship of the Universe.

And there is none — but Michael your Prince] But how many reckon we him at? as that King once said of himself to his fearful soldiers. He alone is a whole army of men, Van and Rear both, Isa. 52.12.

CHAP. XI.

Ver. 1. ALso I] i. e. I Gabriel the Angel, glad of such an office, for the good of God's people, whereunto also I was sent by Christ, ch. 10 9, 10.

In the first year of Darius the Mede] Who now began to think of sending home the captive Jews, but had some hesitations and fluctuations of mind about it.

I stood to confirm and to strengthen him] Angels cannot enlighten the mind, or powerfully incline the will of man (for so the Holy Ghost only doth:) but, as instruments of the Holy Ghost, they can stir up phantasms of the Word read or heard; they can also propose truth and right to the mind, advise and persuade to it as Counselors, and inwardly instigate as it were by speaking and doing after a spiritual manner, suggesting good thoughts, as devils do evil: Yea they can strangely wind themselves into men's imaginations, so as to appear to them in their dreams, Matth. 1.

Ver. 2. And now I will show thee the truth] The plain naked truth, in proper and downright terms, dealing with thee more like an Historian then a Prophet. Truth is, like our first Parents, most beautiful when naked.

Behold there shall stand up yet three Kings in Persia] Three besides Darius; viz. Cyrus, Cambyses, and Darius Hystaspes: for, as for Smerdis or the Magus, who took upon him to be the son of Cyrus, and usurped the throne after Cambyses, for six months, the holy Angel holds him not worth naming.

And the fourth shall be far richer then they all] This was Xerxes, who was called the Hoarder of his Kingdom, like as his Father Darius had been called the Huckster, for his unmeasurable riches gathered out of all the East, and prepared for the war against Greece.

And when he shall be strengthened by his riches] Which were never true to those that trusted them.

He shall stir up all] He shall bring into the field a million of men, and cover the seas with his ships, thinking to bear down all before him; but was shamefully defeated by the Grecians, and forced in a small fisher-boat, to get back into Asia, where falling into inordinate lust and cruelty, he was killed by Artabanus, and left this war hereditary to his successors, until the ruin of the Persian Kingdom by great Alexander, of whom in the next verse.

Ver. 3. But a mighty King shall stand up] Alexander the Great, the founder of the Greek Monarchy; who with 30000 footmen and 5000 horsemen over-ran and subdued a great part of the habitable world. See chap. 8. The devil by his oracles foretold him of his victories, having stolen his skill out of this Prophecy of Daniel.

Ver. 4. And when he shall stand up] And seemeth to be best underlaid, set to live, as we say, when he standeth on his best bottom, expecting Ambassadors at Babylon from all the world, requiring divine honors from his Grecians, and enjoining the Jews that their dates should be taken from his reign, and that all the Priests sons born that year should be called Alexanders.

His Kingdom shall be broken] As brittle ware is apt to be.

And shall be divided toward the four winds] Sic transit gloria mundi, fitly compared to the wind, as chap. 2. to a dream, to a shadow, to a dream of a shadow. Great Alexander 's Kingdom was first broken into many pieces by twelve of his Princes, until, eleven years after his death, it became quadripartite, &c. Here is foretold, being divided amongst four of his Chieftains, Cassander, Antigonus, Seleucus and Ptolemy: till at length, these two last ga • all into their hands, and yet were ever jarring and warring, as appeareth by what here followeth.

And not to his posterity] For all his Kindred were killed up by Cassander; with whom it chei • ed accordingly.

Nor according to his dominion] For although they were all sovereign Princes, yet they fell far short of Alexander in command and warlike fame, chap. 8.22.

Ver. 5. And the King of the South shall be strong] Ptolemy King of Egypt together with his whole family, line, and race, the Lagidae, shall be eminently strong; and a great enemy he was to the poor Jews, as Josephus storieth.

And one of his Princes] i. e. O • Alexanders Princes, meaning Seleucus Nicanor King of Syria, together with his house and line called the Seleucidae.

And he shall be strong above him] i. e. Stronger then Ptolemy, and that the poor Church shall feel; for Judea lay betwixt these two potent Princes, and was therefore beaten on both sides: perinde ac Isthmus inter duo maria interjacens, or as bread-corn ground betwixt two millstones. This was here foretold, and much more, three hundred years before it fell out, that we may know that there is an Omnipotent and Omniscient Majesty, who decreeth and doth whatsoever himself pleaseth.

His dominion shall be a great dominion] Viz. as long as it will hold. Besides Syria and Babylon, Seleucus had more of Asia then ever any had but only Alexander. So our Henry the sixth, till deposed, had been the most potent Monarch for dominions that ever England had: yet afterwards he was not the master of a mole-hill, nor owner of his own liberty, as hath been said before.

Ver. 6. And in the end of years] In process of time, after that these two Kings had sufficiently worried and wearied out one another, in bloody wars.

They shall join themselves together] Heb. shall associate themselves, viz in a friendly amity: and shall make interchangeable marriages, but to little purpose, as it proved. So Calo Joannes the Christian Emperor of Trapezond gave his daughter Despina in marriage to Usuncassanes King of Persia, but with ill success: for he soon after lost his Empire.

For the Kings daughter of the South] Bernice (or as others call her, Berenice or Beronice, i. e. the daughter of innocence or purity ) the daughter Ptolemy Philadelph so called, for that he married his own sister; and therefore his daughter Beronice was not right-named.

Shall come to the King of the North] to Antiochus Theus King of Syria (so the Milesians first surnamed him, because he had driven out their tyrant Timarch ) and he took it upon him, to his utter undoing: for this god was afterwards poisoned by his wife Laodice.

To make an agreement] Marriages made in policy, to serve dishonest ends, are ever of ill success, 1 Sam. 18.21, 28.

But she shall not retain the power of the arm] Her interest in her husband, her Queendom, and her life were soon after lost. She was not sent home again (as Ann of Cleeve was here) but sent out of the world, together with her son, and all her retinue, by Laodice, whom Appian maketh to be her own sister: but that's not likely.

Neither shall he stand] i. e. Antiochus Theus, who was poisoned by his jealous wife, a just punishment from a jealous God.

Nor his arm] His young son by Bernice.

And he that begat her] Her father Ptolemy Philadelph, who died soon after.

Ver. 7. But out of the branch of her roots] One of her stock, her own brother both by father and mother.

Shall one stand up in his estate] Ptolemy Euergetes shall succeed his father Philadelph: and making war against Seleucus Callinicus, son of Antiochus Theus by Laodice, in revenge of his sister Bernices death shall prevail and over-run the greatest part of Callinicus his Kingdom.

Ver. 8, And shall also carry captives their gods] Goodly gods they were the while, and likely to defend their worshippers. He brought back also the Egyptian mawmets, carried away by Cambyses (rather in scorn of all religion, then hatred of idolatry) and was thereupon called by that superstitious people, Euergetes, that is, Benefactour.

Ver. 9. So the King of the South shall come into his Kingdom] Called out of Syria by a commotion at home, the Parthians invading Egypt: but he soon quelled them, and quieted his own country. Josephus writeth, that this Ptolemy Euergetes in his return out of Syria went to Jerusalem; and in thankfulness to the God of the Jews, offered his oblations at the Temple there. Of his father Philadelphus also he reporteth, that he redeemed one hundred and twenty thousand Jews that were slaves in Egypt, and sent them home, and bestowed many rich gifts upon the Temple at Jerusalem.

Ver. 10. But his sons] Callinicus his sons; viz. Seleucus Ceraunus, and Antiochus Magnus—quasi duo fulmina belli.

Shall be stirred up] At not enduring that Ptolemy Philepator son of Euergetes should possess any part of Syria under their noses.

Shall assemble a multitude of great forces] Seventy thousand footmen, and fifty thousand horsemen, saith Polybius.

And one shall certainly come] One, not both; because Ceraunus (who seemed to be as swift and as irresistible as Lightning, and therehence had his name) was slain by Nicanor: so that Antiochus Magnus was King alone.

And shall overflow and pass thorough] To wit, against the Captains of Ptolemy in Syriae, Attalus and Theodatus.

And he shall be stirred up even to his fortress] To Ptolomies fortress, or fortified City Raphia, which lieth in the entrances of Egypt, saith Jerome.

Ver. 11. And the King of the South] Ptolomaeus Philopator, so called say some per Antiphrasin, because he killed his father; he slew also his both sister and wife Eurydice: and was otherwise very vicious, and yet victorious.

Even with the King of the North] i. e. With Antiochus Magnus, who was so called perhaps, saith one, for undertaking much, and performing little.

And he shall set forth a great multitude] Sixty two thousand footmen, and six thousand horsemen.

And the multitude] Antiochus his army: himself hardly escaping with life through the deserts.

Ver. 12. His heart shall be lifted up] So that he shall flight his enemy, and not pursue his victory, but give himself up to a luxurious life. Vincere scis Annibal, victoriauti nescis, said that Roman General.

Ver. 13. For the King of the North] Antiochus Magnus.

Shall return] After Philopators death, to fight against his young son and successor Epiphanos.

And shall set forth a multitude greater then the former] Gathered out of the upper parts of Babylon: He called in the help also of Philip King of Macedon, and other Princes. His army is said to have consisted of three hundred thousand footmen, besides horse and Elephants.

And shall certainly come] Heb. by coming he shall come, i. e. surely, swiftly, suddenly: but to small purpose.

And with much riches] Gold, silver, purple, silks, ivory, at Florus and G • llius testify:

Ver. 14. And in those times there shall many stand up against the King of the South] Many of the Jews who supplied Antiochus, in this expedition of his against Egypt, both with men and other warlike provision. Howbeit sundry Jews (called here robbers or refractories, fierce, furious and desperate fellows) adhered to Ptolemy Epiphanes, who gave them leave to build a Temple in Egypt: which was accordingly also done by Onias, not far from Memphis, upon pretence of fulfilling that prophecy, Isa. 19.19. called here establishing the vision.

But they shall fall] As they did afterwards by the Romans, who destroyed the Jews there in great multitudes, and burnt their mock Temple.

Ver. 15. So the King of the North shall come] i. e. Not the Romans (as some would have it) but Antiochus Magnus still. He had been foiled at Raphia, now he greatly prevaileth against the Egyptians. If we Princes (said our Henry the seventh) shall take every occasion that is offered, the world shall never be quiet, but wearied with continual wars.

And the arms of the South shall not withstand] Scopas the Egyptian General, though very skillful and valiant, shall be beaten by Antiochus into Sidon, besiged there, and forced to yield: all the power of Egypt being not able to raise the siege, and relieve Scopas. The battle is not always to the strong, Eccles. 9.11.

Ver. 16. And he shall stand in the glorious land] Heb. the land of ornaments, that is Judea, which lying betwixt these two potent Princes, was perpetually afflicted, as corn is ground asunder lying betwixt two heavy millstones. Now Judea is called the glorious or beautiful land, not so much for the fertility thereof ( Babylon was much more fertile) nor for the miracles done therein (many great works had been likewise done in Egypt ) as for the sincere service of God there set up. This is the beauty and bulwark of any Nation. Forrain writers have termed England The fortunate Island, the Terraflorida, the Kingdom of God, the Paradise of pleasure, &c, Plato commendeth the Attick Country for this, that the Inhabitants were 〈 in non-Latin alphabet 〉 , the right Natives that grew out of it at first: but especially for this, that it was 〈 in non-Latin alphabet 〉 a place that loved God and was interchangeably beloved of God. May that be evermore England's commendation!

Which by his hand shall be consumed] God's Church goes to wrack both by South and North. All she comfort is that whether North or South -wind blow on God's garden, they shall blow good to it at length, Cant. 4.16.

Ver. 17. He shall also set his face] Antiochus longed sore to be Lord of Egypt, and therefore undertook a third expedition against Epiphanes: but that not succeeding to his mind, he seweth the Foxes skin to the Lions hide, and seeketh to get that by treachery, which by open hostility he could not.

And upright ones with him] Or equal conditions with him: he shall palliate his treachery with very fair pretences: he shall seem to do righteous things, drawing a fair glove over a foul hand: Thus shall he do.

And he shall give him the daughter of women] The fair Cleopatra, his beautiful daughter: like as Saul gave Michal to David, to be a snare to him.

Corrupting her] Suborning her to make away her husband Ptolomaeus Epiphanes. This was devilish policy; Simulata necessitudo duplex simultas: but it took not.

But she shall not stand on his side, neither be for him] As became a good wife, she • lave to her husband: so did the above-mentioned Michal, in whom though we find no great store of religion (for both she had an image in the house, and afterwards mocked David for his devotion) yet nature had taught her to prefer an husband to a father.

Ver. 18. After this he shall turn his face unto the Isles] Missing of his design for Egypt, and losing also much in Asia Minor, which Epiphanes got of him, by means of his Queen Cleopatra, Antiochus, as an enraged Lyon, falleth upon foreign countries, as Hellespont, Chersonesus, Eubaea, Rhodes, Cyprus, Samos, Colophon, &c. He marched also with his army into Greece, being stirred up thereunto by Hannibal, who being vanquished in Africa by Scipio, had fled to Antiochus into Asia, and there hatched what mischief he could against the Romans.

But a Prince for his own behalf] i. e. Scipio the Roman Consul, or as some will, M. Acilius their General.

Shall cause the reproach offered by him to cease] i. e. Shall recover the countries that he had taken from the Roman State, and shall also drive back again, down his throat, those contumelies and opprobrious speeches that he had thrown out against the Romans; who afterwards overcame him thrice by sea and land, forced him to accept of very hard conditions, shred him of a great part of his Kingdom, and called him in contempt Antiochus sometime the Great.

Ver. 19. Then he shall turn his face] Not accepting the aforesaid hard conditions, till beaten again by the Romans, he was forced so to do; he fled into the utmost parts of his Kingdom of Syria, and there kept him in forts, not daring to wage war anymore.

But he shall stumble and fall and not be found] He and his Army shall be hewn in pieces by the rude rabble in the Elymeans Country, whilst he went about to rob the Temple of their Jupiter Belus.

Ver. 20. Then shall stand up in his estate a raiser of taxes] Heb. one that causeth an exactour to pass over, who shall gather no less sums of curses then of coin. This was Seleucus Philopator, son to Antiochus the great, and his fathers darling (whence also he had his surname) but not the people's darling, as Scipio was at Rome, whom they called Corculum or sweet heart. For this Seleucus King of Syria being the Romans tribute-gatherer (to whom he was to pay according to his fathers agreement a thousand talents by the year) he was hated of the people, and poisoned by Heliodorus a great man about him, in favor of Antiochus Epiphanes his brother, and successor in the Kingdom.

Ver. 21. And in his estate shall stand up a vile person] This was his true title (as Wicked was Haman's, Esth. 7.6.) though he affected to be called Epiphanes or Famous: and Josephus reporteth that the Samaritans (to curry favor with him when he tormented the Jews) styled him Antiochus the mighty god. O detestable! surely that which is highly esteemed amongst men, is abomination in the sight of God, Luk. 16.15. But the bramble thinketh it a goodly thing to reign: so doth not the Vine and Fig tree, Judge. 9. A good man honoreth them that fear the Lord: but contemneth a vile person, Psal. 15 4. Mr. Fox, when one asked him, saying, Do ye not remember such an honest poor man for whom you did something? yes, said he, I forget Lord's and Ladies to remember such. And again when a great Lord and wicked met him in the streets, and asked him How do you Mr. Fox? he said little: do you not know me? said the great Lord: No, not I, said Mr. Fox. I am such a one, said he. Sir, I desire, said Mr. Fox, to know none but Christ and him crucified.

To whom they shall not give the honor of the Kingdom] But he shall take it whether the Nobles will or not: and so might well have been called as his father sometimes was, Antiochus Hierax, the Hawk or Puttock, for his swooping and ravaging.

But he shall come in peaceably] Under pretence of a Protector to his nephew Demetrius, as did our Richard the third.

And shall obtain the Kingdom by flatteries[ Winning men's hearts by presents, curtesies, and secret practices.

Ver. 22. And with the arms of a flood shall they be over flown] The Egyptians shall by the forces of Antiochus Epiphanes, who in the minority of his sister Cleopatra 's son Ptolemy Philometor, invaded Egypt, and overthrew his two Captains Euleus and Leneus, as with a storm or flood.

Yea also the Prince of the Covenant] Tryphon the chief contriver of a Covenant betwixt the two Kings, after the former overthrow. He was made away by Antiochus, that himself might do what he lifted in Egypt, during the non-age of his nephew Philometor.

Ver. 23. He shall work deceitfully] Outwitting the wisest among the Egyptians, who yet were held great Politicians. See Esa. 19.11, 13.

And shall become strong with a small people] He shall come in (as Protector and coad • utor to his nephew Philometor ) with a small number, left the Egyptians should be affrighted: but being thus gotten in, he shall play his pranks to some purpose.

Ver. 24. He shall enter peaceably even upon the fattest places of the Province] i. e. Upon Memphis in the very heart of the Country.

And he shall do that which his fathers have not done] i. e. Rob and spoil, as never any of his Ancestors did before in Egypt.

And he shall scatter among them the prey] Throwing handfuls of money among the vulgar as he went along the streets: and all to ingratiate and to steal away their hearts. Absalom did the like at Jerusalem, 2 Sam. 20.

And he shall forecast his devices against the strong-holds] By sowing dissension betwixt Philometor, and Physcon his younger brother. The devil was as great a Master then as since, with his D • vide & impera, make division, and get dominion.

Ver. 25. And he shall stir up his power and his courage] Antiochus shall: himself being stirred up by the devil, that restless spirit, who continually maketh ado in the world. Fuit etiam Antiochus ingenio inquieto, versatili, turbido, vago & vario: unde multa machinatus est, pauca ad felicem exitum perduxit. Howbeit in this second expedition against Egypt, he prospered.

Ver. 26. Yea they that feed of the portion of his meat] His own Courtiers, Captains and Pensioners, corrupted by Antiochus, betrayed Philometor: see 1 Mac. 1. In trust I have oft found treason, said Queen Elizabeth.

Ver. 27. And both these Kings hearts shall be to do mischef Philometor being beaten shall seek agreement, give great gifts to Antiochus, and feast him: sed reconciliatione vultirâ, but with a fox-like and feigned amity, each of them still re •• ining their ancient hatreds. Burning lips and a wicked heart, are like a potsherd covered with silver-dress, Prov. 26.23.

And they shall speak lies] This is ordinary with the wicked, Psal. 62.9. but it is the property of the godly man to speak the truth from his heart, Psal. 15.

For yet the end shall be at the time appointed] i. e. The end of those wars shall be when God seeth good, and hath predetermined it.

Ver. 28. Then shall he return into his land with great riches] But little content. Gain, when it is either the Mammon of unrighteousness, or wages of wickedness, is true loss.

And his heart shall be against the holy Covenant] i. e. Against the Jews, God's Covenanters, and against the true religion. The Church is, haeres crucis, saith Luther: the truth goes seldom without a scratched face.

Ver. 29. At the time appointed] After two years.

And come toward the South] Toward Egypt, 1 Mac. 1.30.

But it shall not be as the former] Expedition, ver. 25.

Or as the latter] Mentioned ver. 40. God oft crosseth the wicked in the height of their hopes, Job 20 6.

Ver. 30. For the ships of Chittim shall come against him] i. e. Publius Popilius the Roman Legat shall come in Italian or Grecian ships, and shall, in the name of the Senate and people of Rome, command Antiochus to depart with his army out of Egypt, and that forthwith. So true found Antiochus that of the Poet

Therefore he shall be grieved and return] And reck his teen upon the poor Church of God: turning his rage against the Jews.

And have intelligence with them that forsake the Covenant] None are so dangerous and desperate enemies to the truth as Apostates, and Renegado 's, such as were here, Jason, Menelaus, &c. 2 Mac. 4. who privily packed with Antiochus against the City and people.

Ver. 31. And arms shall stand on his part] i. e. Antiochus his Princes and Commanders, whom he sent to spoil Jerusalem; such as were Philip the Phrygian, Andronicus, Apollonius, Bacchides, &c. who made havoc of God's people, and reveled in their ruins.

And they shall place the abomination of desolation] The abominable idol of Jupiter Olympius. The like whereunto was done here in England in those Marian times, of abhor • ed memory, which yet lasted no longer then those of Antiochus, sc. five or six years.

Ver. 32. And such as do wickedly against the Covenant] Apostates sin not common sins, as Karab and his complices died not common deaths. Forsakers of the Covenant, ver. • 0. will soon become wicked doers against the Covenant, as here: till they become altogether filthy, Psal. 53.3. See 1 Pet. 2.20, 22. Matth. 12.43, 45. Luke 9.62.

But the people that do know their God] The faithful Hassideans, and zealots, who know and worship their G • d aright; these shall persevere, and overcome all Allurements and Affrightments of the World.

Ver. 33. And they that understand, &c.] God shall provide in the worst of times, that his people shall have Teachers and faithful Monitors. I find in the registers (and wonder at it, saith Mr. Fox ) that in Queen Mary's days, one neighbor resorting to, and conferring with another, eftsoons with a few words of their first or second talk, did win and turn their minds to that wherein they desired to persuade them touching the truth of God's Word and Sacraments.

Yet they shall fall by the sword and by flame] The Instructers especially shall. Of this persecution the Apostle seemeth to speak, Heb. 11.35, 37.

Ver. 34. They shall be holpen with a little help] With the valiant Asmonians or Maccabees who were but a handful, and yet did great exploits against the Antiochians; so did the Hussites in Bohemia against the Pontificians. But why were they holpen with a little help? that through weaker means, they might see God's greater strength.

But many shall cleave to them with flatteries] So did the false Samaritans: See on ver. 21. And so the Donatists went to the Goths, when the Arians prevailed. Hypocrites will not sail in a storm. Something they will do for God, but little or nothing tis they will suffer.

Ver. 35. And some of them of understanding shall fall] Depth of divine knowledge, and height of holiness, is no target against persecution: the best fall under it soonest. None out of hell have ever suffered more then Saints.

To try them] As hard weather tries what health: hang heavy weights on rotten boughs, and they suddenly break. Withered leaves fall off in a strong wind: not so the green, that have sap.

And to purge and to make them white] As foul and stained clothes are whitened by laying abroad in cold frosty nights. Black sope maketh white clothes: so, said that Martyr, doth the black cross help us to more whiteness, if God strike with his batteldors. You know the vessel before it be made bright (said John Careles the Martyr in a letter to Mr. Philpot another Martyr) is soyled with oil and other things that it may scour the better. Oh happy be you, that you be now in this scouring house: for shortly you shall be set upon the celestial shelf as bright as Angels, &c. Refiners of sugar, saith Another Author, taking sugar out of the same chest, some thereof they melt but once; other again and again; not that it hath more dross in it, but because they would have it more refined: so dealeth the Lord with his best children, &c.

Ver. 36. And the King shall do according to his will] In Judea he shall, though in Egypt he could not, because the Romans trumped in his way, ver. 30. put a stop to his rage there. But the Jews were looked upon by the proud Romans as a despicable people: and of the God of the Jews Cicero speaketh basely, not holding him worthy to be compared with Bacchus or Venus, &c.

And he shall exalt himself, &c.] A type and picture of the Pope of Rome, 2 Thes. 2.4.

Till the indignation be accomplished] Till God have avenged the quarrel of his Covenant, and the set time of deliverance be come.

Ver. 37. Neither shall he regard the God of his Fathers] He shall disannul his own ancient religion, caring neither for the old Mumpsimus, nor the new Sumpsimus, as they say, but showing himself to be a rank Atheist: See 1 Maccab. 1.43.

Nor the desire of women] sc. in an honest lawful way of matrimony; But be addicted to vagrant lust, yea and to the sin against nature with women (as some sense it) à Deo prohibito & perdito: in which case the Turkish women, when so abused by their husbands (those filthy beasts) may sue a divorce; which they do by taking off their shoes before the Judge, and holding them the soles upward, but speaking nothing, for the unnameablenesse of the fact.

Nor regard any God] See my Common place of Atheism.

Ver. 38. But in his estate shall be honor the God of forces] Or, As for the Almighty God, in his seat he shall honor, yea he shall honor a god whom his fathers knew not, &c. that is in God's holy Temple at Jerusalem Antiochus shall set up Jupiter Olympius, who was none of the dii Syri: for the Syrians worshipped Apollo, Diana, Atargatis, as Strabo testifieth. See 2 Maccab. 6.2.

Shall he honor] This doubling of the word seemeth to show the Angels indignation, at the indignity of the fact. See the like, Gen. 49.4.

Ver. 39. Thus shall he do in the most strong holds] Heb. in the fortresses of munitions, i. e. both in the Temple (called elsewhere a strong-hold ) and in the places of defense near unto the Temple, where he set a garrison, to force the people to worship his Idols.

Whom he shall acknowledge and increase with glory] Or, those whom he shall acknowledge (to be favorers and furtherers of his abominable idolatry) those he shall increase with glory: he shall raise and prefer them, as he did Jason, Menelaus, &c.

And he shall cause them to rule over many] In praestantes illos (so Piscator rendereth it) over the godly Jews, God's Rabbin's.

And he shall divide the land] sc. Of Judea.

For gain] Heb. for a price. Sic omnia Romae vaenalia: All things are saleable and soluble at Rome.

Ver. 40. And at the time of the end] The year before his death.

Shall the King of the South] Ptolemy Philometor.

And the King of the North] Antiochus his third expedition into Egypt (see ver. 39) in favor of Physcon.

And shall overflow] i. e. Victoriously overrun Egypt.

Ver. 41. He shall enter also into the glorious land] Judea, as ver. 16. but for no good. In Greece they say, Where the Grand Signior once setteth his foot, there groweth no more grass.

But these shall escape] Because they shall side with him.

Ver. 42. He shall stretch forth his hand also] He shall be very victorious toward his latter end, that he may be the riper for ruin: fatted ware are but fitted for destruction.

Ver. 43. Shall be at his steps] i. e. Obey him as their Captain.

Ver. 44. But tidings out of the East, &c.] It it seldom seen that God alloweth to the greatest darlings of the world a perfect contentment: but something or other they must have to trouble them still.

Ver. 45. And he shall plant the Tabernacles of his palace] i, e: He shall pitch his tent royal (in token of full power given to his Captains Lysias and the rest) in Emmaus, near to Jerusalem, to keep the Jews in subjection.

Between the Seas] The Dead Sea, and the Midland Sea, which are the bounds of Judea, called here the glorious holy mountain.

Yet he shall come to his end] A loathsome and lamentable one: See 1 Maccab. 6.8. 2 Maccab. 9. not so much because he would have spoiled the Temple of Diana, but because he did spoil the Temple at Jerusalem.

CHAP. XII.

Ver. 1. ANd at that time] i. e. In the last days, and toward the end of the World: for in this Chapter seemeth to be set forth the State of the Church in the last times, that it shall be most afflicted: yet she shall be fully delivered by Christ's second coming to Judgment. Cyprian was in like sort wont to comfort his friends thus, Venit Antichristus, sed superveniet Christus; Antichrist will come, but then Christ will come after him, and overcome him.

Shall Michael stand up] i. e. The Lord Christ (that Prince of Angels, and Protector of his people) not a created Angel, much less Michael Servetus that blasphemous heretic, burnt at Geneva, who was not afraid to say, as Calvin reporteth it, se esse Michaelem illum, Ecclesiae custodem, that he was that Michael the Churches Guardian. David George also another blackmouthed heretic said that he was that David foretold by the Prophets, Jer. 30.9. Ezek. 34.23. Hos. 3.5. and that he was confident that the whole World would in time submit to him.

Which standeth for the children of thy people] For all the Israel of God, to whom Christ is a fast friend, and will he while the government is upon his shoulder, Isa. 9.6.

And there shall be a time of trouble] To the Jews by the Romans (after Christ's ascension, Mat. 24.21.) to the Christians, by the Romists.

And at that time thy people shall be delivered] The elect both Jews and Gentiles shall be secured, and saved.

Everyone that shall be found written in the book] Called the writing or catalogue of the house of Israel, Ezek. 13.9. and the Lambs book of life, Rev. 21.27. which is nothing else but conscriptio electorum in mente divina, saith Lyra, the writing of the elect in the divine mind, or knowledge: such are said to be written among the living in Jerusalem, Isa. 4.4.

Ver. 2. And many of them that sleep in the dust] Many for all, as Rom. 5.18, 19. these are said to sleep, which denoteth the immortality of the soul, and the resurrection of the body. And this the poor Jews, when to lose land and life for the truth, are here seasonably and plainly told of (amidst other things that are but darkly delivered) to bear up their sinking spirits. Awake they shall as out of a sweet sleep, those that are good, and then be full of God's Image, Psal. 17. • it. The wicked also shall come forth, but by another principle, and for another purpose: they shall come out of their graves, like filthy roads against this terrible storm, &c.

Some to everlasting life]