A MOST COMFORTABLE EXPOSITION OF The last and most difficult part of the prophecy of Daniel from the 26. verse of the 11. chap, to the end of the 12. chapter.  
Wherein the restoring of the jews and their calling to the faith of Christ, after the utter overthrow of their three last enemies, is set forth in lively colours, By the labour and study of that bright and worthy man of God, THOMAS BRIGHTMAN Englishman & once fellow of Queen's College in Cambridge.  Rom: 11.25.26. I would not brethren, that ye should be ignorant of this secret, that partly obstinacy is come to Israel, until the fullness of the gentiles be come in: and so all Israel shall be saved, as it is written, The Deliverer shall come out of Zion, and shall turn away the ungodliness from jacob. 
Anno 1635.   

To the friendly READER  
ALthough the revealing of the Revelation and the song of songs do yield clear and notable arguments, sufficiently to make known the happy and longed for vocation of the jews, yet the due regard of such a divine mystery doth require that we bring forth & lay to every little spark, taken from the altar of God, which may yield more clear and evident proof of that truth which mortal men do not yet sufficiently conceive & see into. Behold therefore how this truth is confirmed not of one or two, but of three such witnesses, as are beyond all exception. Daniel is added to john and Solomon, 
Dan. 12.1.2. With. 10. 14.  who among the visions of God almighty, do plainly testify that this deliverance of his nation to be performed in the last times was also revealed, what special account the good & great God made of all these, do those singular commendations testify, which the Scriptures have honoured them withal. john he is the disciple whom jesus loved, Solomon was the king beloved of his God, 
joh. 13.23.  whom his name was called jedediah; 
Nehe. 13.26. Dan. 10.11.19.  2. Sam. 12.25, Daniel also is a man of desires, because in his time he was most accepted and beloved of God. It must not therefore seem strange, if God made known his secrets unto them after a special manner, 
Psal. 25.14. Eccl. 4.12.  for the secret of the Lord is present to them that fear him. United forces do allwais best prevail, and the more helps they associate and join together, the stronger they are, A three fold cord is not easily broken.  
Although therefore thou do sometime doubtinglie read over the Revelation of john, & the song of Solomon for the newness and strangeness of the matter, yet when by daniel's coming in, such an admirable consent of Scripture, giveth such clear light to confirm the matter in hand, fear not to embrace the truth with thankfulness unto God: for here all these, not by mutual conspiration, but by divine inspiration, do proclaim one and the same thing.  
How much also daniel's testimony is to be accounted of in this matter, thou shalt fare better perceive by his own words well understood, them by mine, as the ensuing exposition plainly showeth.  
That truly is of great weight that daniel's prophecy is deputed and appointed for the jews, to whom notwithstanding he bringeth no comfort, if that resurrection spoken of 12.2. be understood of the last and general resurrection, properly so called, which without all doubt both in matter and time doth fall-in together with their deliverance in verse. 1. Behold then after the jews three last enemies be utterly overthrown; that is to say, The Roman empire, which is called the King ch. 11.36. and is described by his properties verse 37.38.39. and the Saracens, whom he noteth and nameth, The King of the South vers. 40. and lastly, the Turkish empire styled with the title of the King of the North vers. 40. etc. Behold I say, a plain and clear portraiture of the jews vocation, not only undertaken and begun 44.45. but consummate and perfect ch. 12.1.2.3. where it shall be made manifest (I think) without obscurity. That the resurrection there, is the full restoring of the jewish nation out of the dust of destruction and their calling to the faith in Christ, whereby those that are dead in sin are truly raised up again according to that of the Apostle, If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead. Rom. 11.15. 
Rom. 11.15.   
And that the minds of good men may the less be disquieted in the expectation of so great a felicity and happiness. Lo the very times of this deliverance opened to thee, as well of it begun when tidings out of the East shall trouble the Turk vers. 7. and 11. as when fulfilled, when the Turkish name and empire both shall be utterly abolished, The greatness of the Kingdoms under the whole heaven shallbe given to the people of the Saints of the most high, vers. 12. True it is indeed that almost all these things are otherwise carried and applied by interpreters very well deserving of the Church: but Truth is ever well accepted and entertained of the ingenuous, to which none can prescribe a rule, or overrule, not space of times, of patronage (or authority) of persons, 
Lib. 1. de Virgin. Velan. c. 1. August. de lib. arbitr. 3.  as Tertullian speaks well. Yea, if a scandal be taken (or arise) because of the truth, it is more, profitable to permit the scandal, than that the truth should be left. He doth sparingly refute other men's opinions, but mildly after his manner always, where they prejudice and hinder the truth.  
The controversy is chiefly concerning Antiochus, whom he endevoureth to prove by a multitude of weighty reasons, That he must of necessity be excluded out of every particle of this prophecy which he hath here undertaken to handle. Assuredly he bringeth admirable light to the right understanding of the whole prophecy of Daniel. Weighing then all things in an equal balance, lay apart all prejudice against the truth discovered, and pray earnestly with me. That the Deliverer may come out of Zion, who may utterly overthrow his enemies, the Beast with Gog and Magog, and that he may thoroughly turn away ungodliness from jacob. Farewell.   

The text of the 11. Chapter of Daniel from vers. 36. to the end. 
36 ANd the King shall do according to his will, and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined, shall be done.  
37. Neither shall he regard the god of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.  
38. But in his estate shall he honour the God of forces: and a God whom his fathers knew not, shall he honour with gold, and silver, and with precious stones, and pleasant things.  
39 Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge, and increase with glory: and he shall cause them to rule ever many, and shall divide the land for gain.  
40. And at the time of the end shall the King of the South push at him, and the King of the North shall come against him like a whirlwind, with charets and with horsemen, and with many ships, and he shall enter into the countries, and shall overflow and pass over.  
41. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom and Moab, and the chief of the children of Ammon.  
42. He shall stretch forth his hand also upon the countries, and the land of Egypt shall not escape.  
43. But he shall have power over the treasures of gold and silver and over all the precious things of Egypt: and the Libyans, and the Ethiopians shall be at his steps.  
44. But tidings out of the East, and out of the North shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.  
45. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain, yet he shall come to his end, and none shall help him.  Let the words of my mouth and the meditation of my heart be acceptable in thy sight O Lord my rock and my Redeemer. 

THE ANALYSIS or Resolution.  
DAniel recordeth things done in the first six chapters afterward in the rest of the book, visions and revelations showed to him: wherein is disclosed, what the people of the jews are to expect from that time to the very last end. Of the Revelations he first propoundeth the universal type of things to come in Chap: 7. in those following he useth a larger declaration of the first, both as it did agree with the next times in regard either of the enemies chap. 8. or of the Messiah in cha. 9 As also it did agree to all times by a continued order and succession from his own time to the full deliverance of his nation. Of this last and plentiful Prophecy the preparation is set down in the tenth chapped. then afterward the thing itself in the two following chapters 11. and 12. From the beginning of the 11. chap. unto this place the matters of the Persians and Grecians are so manifestly, particularly, and expressly foreshowed, that in very deed, it may seem rather a History then a prophecy. That which remaineth doth partly show the other oppressors of the people of the jews, in this Chap. partly that wished end of all their troubles in the following.  
There are three oppressors set down, The first a certain King described, without any addition of his dominion how fare it stretched, but summarily both of an unlimited power toward strangers, most proud and prosperous till the appointed time vers. 36. and also towards his own, a contemner of his Countries and father's religion, without natural affections, and exalting himself above all, vers. 37. After particularly as he should be famous for some special acts, partly in the matter concerning Religion vers. 38. and beginning of the next, and partly in politic affairs, in the later part of vers. 39 The second is the King of the South vers. 40. The third is the King of the North, who is happy in his preparation vers. 40. in his proceeding vers. 41. and largeness of his dominion ver. 42.43. but is unhappye in the fear of doleful tidings, in his wicked purpose and resolution of mind, v. 44. and last of all in his going forth and end vers. 45.   

THE SCHOLIA or Exposition.  Vers. 36. And the King shall do what him list, or according to his will. 
We have often times made mention of Daniel in the Revelation and the Canticles, whose testimony what force it hath to those things for which we alleged, it, cannot be sufficiently understood, except we repeat it from the beginning and take upon us the full handling of a very obscure place of scripture, and much controverted amongst learned men: which truly I do the more willingly undertake, because being helped by the light of former expositions, we hope we shallbe able to bring something by God's assistance to clear the truth and bring it to light. Neither do I doubt but it will be very acceptable to the godly and learned to see daniel's, consent with the rest, and the lovely face of the truth to be brought upon the stage in open view, with whose beauty the most heavenly minded are especially ravished, yea and which even the vulgar sort of men, though unskilful beholders and judges of beauty are also astonished thereat. Every vision hath difficulty in it, but he must have leisure at will, that undertaketh the whole work: but these last visions being well understood, on which doth rest the exposition of the former, those also that go before may be easily conceived.  
We begin the exposition from the 36. verse, because there are not many things in the former verses need to stay or hinder the Reader: but those which follow are much doubted of, whether they belong to Antiochus Epiphanes, or to some other King. Well and rightly in my judgement doth Calvin avouch, That it can by no means be referred to Antiochus. Those things that follow do not any wise agree: for how should he do what he list, by exalting himself above all that is God, whom the ships of Chittim limited and prescribed vers. 30. Neither did the Kings of Egypt, being young, attempt any thing against Antiochus: Neither was there any King of the North, by whom he sustained any wrong to speak of. Or if we shall make Antiochus himself the King of the North, as some interpreters do: Neither doth the King of the South provoke him as it followeth vers. 40. Neither did he return into Egypte after he was commanded to departed by the Romans as vers. 30. before.  
The history recordeth that he went twice into Egypt as, 2. Maca. 5.1. About the same time Antiochus undertaken his second voyage into Egypt, wherein he doth admirably agree with Daniel; but of a third expedition not agry, or the least mention in any Author that I could find. The Authors of the books of the Macabees would have made some mention thereof if there had been any. Neither would josephus have let it pass, who after the retturne of Antiochus out of Egypte by reason of the Romans threatening denounced, doth mention nothing at all that was again attempted against that Country before his death among the Persians. Livy also, who showeth him to be restrained by Popilius the legate lib. 45. of his Epitomies abridgement, declareth him in the next book to be dead without doing any other memorable exploit. justice's also, after he had declared the tarntesse and rigour of Popilius, telleth us that Antiochus died assbone as he was returned into his Kingdom: was it possible such a notable expedition could be taken in hand, wherein so many nations were overthrown and great alterations came to pass, as it followeth vers. 40.41. In recording whereof all these Authors would not be faithful and diligent, which yet notwithstanding should escape the trust and diligence of all these Authors.  
But thou wilt say, Though the History be silent, yet divine Oracle without all exception, makes the matter plain and manifest, for so Daniel speaketh before, vers. 29. At the time appointed he shall again invade the South, but it shall not be as the first expedition, or as the last, but by the leave of learned men, no such thing is here intended, if we do rightly expound or translate the word, which runneth thus, But the set time shall return and he shall come into the South, and it shall not be as the former, so also the later, for there is nothing more frequent than for the later doubled Caph, to answer the former, and to be the reddition or answer thereunto: in which sense the particle Ita, so, doth answer the word. Sicut or ut, as: And it shall be as the priest, so the people, etc. Isa. 24.2. And it shall as the righteous so the wicked. Gen. 18.25. you shall hear, as the small, so the great. Deut. 1.17. and very many of the like sort; wherefore the translation of Tremelius is to be corrected, But it shall not be as the first expedition or as ●he later: for the Copulative particle rendered disiunctively, and the note of the similitude being taken propositively and not responsively or redditively as it ought, doth plainly show of three voyages, against the truth (if I be not deceived) of all histories, and against the mind and meaning of the prophet himself. For is it any way likely, that Antiochus for fear of the people of Rome had carried away his whole army out of Egypte, the Romans after that should either leave off the care of that Kingdom, or that he should dare again to enterprise war against the good liking of the Senate? Moreover That little help spoken of verse 34. proceeded fare beyond the tyranny of Antiochus whom judas Macabeus and his other brethren did over-live. To what end therefore should the Prophet, when he had fare passed those broils, come sailing back again that way he had formerly overpassed with a certain inextricable confounding of things? Finally shall we think or imagine, that the jews calamities did so continue in Antiochus alone, as that it should be altogether needles to speak a word of their consequent troubles afterward? Neither do these words any better agree to his sons, who never did attain unto the greatness of their Father. The Kingdom of Syria did more and more decay, until at length not long after it was utterly wasted. This King therefore is not Antiochus, but some other fare surmounting him, one of those four chief ones spoken of before ch. 7.17. and therefore the prefixed article hath his emphasis or express force of signification, distinguishing him from Antiochus, of whom he spoke in the words next and immediately going before, who was but small and mean in comparison of these four chief, and this King is the last of these four: for the Lion, the Kingdom of the Assyrians, was abolished and gone before this v●sion was showed to Daniel, as before ch. 10.1. Of the bear and leopard, the Persians and the Grecians, there hath been enough spoken in the former part of this chap. The terrible beast then only remaineth, that variable wild beast and of many fashions, which is this King. For it is necessary that the exposition (of which kind this last prophecy is) should bring no new matter, as fare as it concerneth the general heads, nor any whi●t depart from the general type. By which it is also manifest that the fourth beast ch. 7. is not the Kingdom of the Seleucidans and Lagidans, as some learned men have thought, seeing this King, that very beast, neither is Antiochus nor any part of the Grecian Monarchy, which had no successor after Antiochus greater than he. But of this matter more hereafter. So as by those necessary arguments thus laid down, we are led by the hand to the Romans, who took the lamp from the Grecians, and whom the jews afterward found and felt the must cruel revengers of their wickedness. For it is the intent of the spirit in a brief Synopsis or abridgement to our view, to deliver what the estate of the jews should be, not only to the first coming of Christ, which yet notwithstanding Antiochus never attained to, but also to all ages succeeding, till at length they shall be gathered into one fouled, & be made together with us Citizens of the same Kingdom.  
Other prophecies have made this manifest unto us & the singular agreement of this prophecy will marveilously confirm the same. The Angel doth note or signify, the Roman Monarchy by the name of one king, as if it were of some singular person after his manner; and then he addeth certain properties, by which as in a glass we may behold his lively face. First of all therefore, where shall we find a greater power to do what he list then in this empire? especially from such time as Antiochus the great by their means was deprived of all command beyond the mountain Taurus, and was commanded to contain himself within the narrow bonndes of Syria. For a little before having van quished Hannibal and triumphed over Perseus the Macedonian, & having slain the Cymbrians or Danes, and all fear laid aside fare and wide round about, what should restrain such an extreme licentiousness of all things, and such an unbridled appetite both of covetinge any thing, and of obteininge any thing he coveted according to his will. The bridle of fear was cast upon all other Kings: only the Romans, whose power exceeded, did bite the bridle, & would not be kerbed by those whom they had overcome in battle. Ptolemy felt of their tyrannical power, whose Island Cyprus, although he were a king and their fellow and confederate, was proscribed and ransacked, not for any offence and injury, but only for their desire to enjoy so great a wealth, wherewith the Island was reported to abound. And whereas no fit nor feigned colour could be pretended, than Cato that great patron of justice, as he was called, was made a public robber of the wealth so ungodly coveted, that so, as I think, the gross dishonesty of the fact might in some sort be hid and concealed by the authority of the man. The Egyptian could not brook the wrong, but at the report of the matter poisoned himself, Florus lib. 3. ch. 9  
The war against Crete if we will take knowledge of the truth, we also made, saith the same Florus, only through a desire to vanquish that noble Island. But this licentiousness was nothing to the outrageousness of the Emperors. It would be over tedious to enter in the particulars, neither is it needful in a matter so well known to all. Assuredly that which Daniel once spoke of Nebucadnezar, agreeth very fitly to this King, and for the Majesty that God gave him, all nations, people, and languages trembled, & feared before him; he put to death whom he would, he smote whom he would, whom he would he set up, whom he would he put down Dan. 5.19. These are the large bounds of an unlimited desire proper to supreme authority. Let us not seek for them either in Antiochus, or in any other servile prince, but only in the highest empire. This is therefore his first mark, His unlimited power out of all control. His pride followeth, he shall exalt himself & magnify himself above all that is called God. Interpreters do use to carry these words to the impiety of this King, which indeed is noted in the next words And he shall speak marvellous things, and words against the God of Gods. Those former words therefore do belong to men: for pride is here set out by a twofold subject about the which it is exercised, partly men whom it contemneth and despiseth as their underlings; partly God himself, of whom it doth both think and speak unreverently. We know that men placed in higher degrees of dignity, are in many places in the Scripture called Gods, especially such as have any government and command of things: this King should make no account of all these in comparison of himself, as it is evident in the people of Rome. For how should not he lift up himself above all, whom almost through the whole world, he held as his vassals and copyholders': who could obtain a Kingdom but by the help of his authority? or who could keep one but with his goodwill? The Ptolemies Kings do fly to him as to the bestower of kingdoms, that Antiochus at his command might he made to lay down his victorious weapons, and departed out of Egypt which he had subdued, and so to let go his sweet morsel out of his mouth again: And without delay cometh Popilins flying into Egypt, and showed by his doings how little a legate of Rome did esteem of any king, he scornfully refuseth the hand and embracements, he bids leave-off his compliments and friendly salutations and making a circle, strictly enjoines him a speedy answer before he went out of that space. Neither durst the great King mutter a word against it, but remembering he had to do with his Lord and Master, quietly suffered he the prey to be taken from him, and giving warning for the readiness of all his carriage he departed out of Egypt. This Epimanes did more wisely than Perseus the Macedonian, who wageing battle with the Roman, learned at the length to his great damage by following the triumphing chariot of Aemilius, what a dangerous matter it was to contend or fight with a superior, or one more than his match. Foolishly also did Gentius King of Illiricum, who would not submit to this tyrannical prince before he was sent prisoner to Rome together with his wife and children and kinsfolks by Ammius the Praetor. O Roman thou wast indeed above every God, all Kings did submit their necks and yield under thy yoke Prusias therefore the King of Bythinia, though not according to princely dignity, yet very commodiously, to make show of the Roman eminencye, commanded his son Nicomedes as an orphan or ward to the Senate, and acknowledged himself a free man of the people of Rome.  
But we are to observe notwithstanding that this King should exalt and magnify himself by wresting principality by force and arms, and not by voluntary subjection to him. Prusias indeed willingly seemed to profess himself their servant, but his profession was but a base flattery, which fear extorted, but he did not ingenuously nor willingly desire it. What should I make mention of Eumenes King of Pergamus, of Ariarathes King of Cappadocia, of Mithidathes' King of Pontus, of Diatarus King of Salatia, who all of them and all others in all places submitted themselves to this King, either of their own accord or of compulsion. We see therefore that this agreeth to the Roman alone to whose will and pleasure all other did reform. Antiochus neither durst nor was able to arrogate any such matter. But if we interpret these Gods to be the celestial and divine powers, then is there less likelihood in it, that he should prefer himself before the heavenly, which knew so well he had a master on earth. But these Gods here spoken of are not heavenly but earthly ones: That even as Antichrist, who was afterward to succeed in this very seat, should exalt himself above all that is called God or is worshipped, 2. Thes. 2.4. by assuming to himself a dominion over all the kings of the earth: so this king here should go before him in the same steps, to make to his heir the more easy path and passage to the top of his axecrable pride to be abhorred of all men: such is his arrogant haughtiness over men, but he will not be contained within these bounds: he will use reproachful words against the God of Gods, saith the text, But so did the Assyrian king also of old, Hath any of the Gods of the nations delivered his Land out of the hands of the King of Ashur. 2. King. 18.33. And it is said of Antiochus also, that he slew many men and spoke very proudly. 1. Maca. 1, 25. This therefore seemeth to be a common note of great sovereignty, which usually breaks out into great blasphemy against God himself: yet there is reason in this place, wherefore it should be proper and peculiar to the Roman, for the Assytian hath no part at all in this vision, neither can it be referred to Antiochus, whose horrible mischiefs are formerly recorded, that he should pollute the holy place or sanctuary, and should take away the daily sacr●fice, and set up the abominable desolation verse 31. He had now already passed and proceeded beyond those words, why should he now be reproved for inconsiderate end uncivil language after such heinous mischiefs? we do not use to accuse a man whom we have proved to have thrust his neighbour through wit a sword and after to say to his charge that he pricked him with a pin or a needle also. This therefore is not Antiochus his blasphemy but the Romans, who though they came behind him in wicked deeds against the God of Gods, yet they refrained not themselves from wicked words. Although it be not necessary that these words should be of the mouth, when as the fool hath said in his heart there is no God: and it is certain although they used no words, and broke not out into terms, yet the Romans after they grew into acquaintance with the nation of the jews, did in their private thoughts attribute more to their jupiter of the capitol, then to the great creator of the world. But yet words are not wanting, which are as witnesses of notorious blasphemy. Cicero, with the applause and approbation of his nation, doth not vouchsafe the true and sincere religion of God any other name then a barbarous superstition; neither so contented, his ungracious tongue goeth forward in determining those sacred things of divine institution to be both unworthy of the nobleness and splendour of the Roman Empire, the gravity and greatness of their name, the institutions of their ancestors, and also to be odious and hateful to the immortal Gods, because the nation whose they were, was vanquished, removed, presecuted: for so he playeth and maketh a flourish and ostentation of his eloquence against the God of heaven in his oration for Flaccus.  
That was but a light matter that Augustus commended his nephew Caius for contemning the religion of the jews. Tiberius did persecute them with so great hatred, that he compelled all their worshippers or Lovers to burn all their holy garments with all their furniture; who also appointed and distributed the jews youth by a kind of oath, into the provinces of a corrupt air, and he banished the rest of that nation & their followers under a penalty of perpetual slavery & servitude, if they were not obedient, as Suetonius in his Tiberius witnesseth ca: 36. yet notwithstanding he would afterward have had Christ registered among the Gods, if the authority of the Senate had not hindered it, whoso ancient decree it was, that no God should be consecrated by the Emperor, unless it were approved by the Senate. O the notorious blasphemy of this King, with whom the divinity is weighed and esteemed according to man's arbitrement and judgement, except God do please men, he shall not be God: man must now be propitious and favourable to God as Tertullian speaketh in his Apologeticus.  
Very great prosperity goeth with their intolerable pride, which hath been in no kingdom greater than here. With what prosperous enterprises from the first foundations hath every thing been begun, continued and perfected? One war hath always drawn on another, and new occasions did incontinently follow each other, so commodious, fit and seasonable, as that the Roman armies might seem not so much to have sought principality as to be called thereunto.  
Upon just cause did Servius Tullius one of the first Kings seem to have familiar company with Fortune, which prosperity was no whit lessened in succeeding ages and generations. those especially after the subduing of Syria: whence it came that Rome had so many eminent, renowned and stately temples of fortune, but none of wisdom, temperance, patience, fortitude and magnanimity: doubtless the Roman people did more increase by fortune, 
Caesar's motto was, Veni, vidi, vici.  then by prowess. Surely that title or motto of their words, which Ceasar in his pompous pageant, bare before him in his triumph of Pontus, I came, I saw, I overcame, might have been common to the whole empire.  
Plutarch his little book of the fortune of the Romans, may afoard an ample and large discourse of this their felicity to him that desireth more. But least any weak mind should be too much discouraged with these their prosperous affairs, there is added a comfort of an appointed and set time. Till he hath accomplished his wrath, saith he, what wrath? not his own, which cannot be satisfied, but Gods, who was angry for the sins of the people, who ordaineth the tyrants for judgement, & establisheth the spoilers for correction Hab. 1.12. The reason which followeth is doubtful, for it may be rendered: because severity is to be exercised: and so it belongeth unto the jews, as if it were determined with God to correct and punish the refractory, by giving to this King, the people of Rome a great sovereignty, as the Apostle interpreteth a like place in isaiah, for that which the Prophet saith, The consumption decreed shall flow with righteousness, for the Lord God of hosts shall make the consumption & decision in the midst of the Land. ch. 10.22. Paul rendereth it, For he will make his account & gather it into a short sum with righteousness: for the Lord will make a short word and count in the earth Rom. 8.29. by which testimony he prooveth that the jews are to be rejected and but a few of that nation to be saved, which severity be afterward calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.22 by a word answering to the hebrewe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decision. The Grecians turn this place of isaiah. It is brought to an end and perfection with haste, in the very same with Paul, His short work, for the thing determined doth come to his end with a kind of hastening.  
The other interpretation concerneth the Romans themselves because the determination is made, that is to say, the bounds are set & fixed, beyond which, the madness of the wicked King shall not pass, whom the bridle of divine providence shall moderate even in the least and smallest mattrers; for that doth decision or determination signify, which doth not consider the matter in sum and general, but severally by every member distributed into his parts: a matter of singular comfort against distrust, as though God did not by his providence reach over particular matters: both meanings are very good, but which is the more apt and fit in this place let the reader judge.  
37. Neither shall he regard the God of his fathers. Now he informeth us what manner of one this King's should be towards his own, whereunto he propoundeth a threefold propriety, The contempt of his father's Gods, No regard to the desire of women, and the magnifying of himself above all▪ what is therefore that contempt of the Gods? Interpreters do refer it to the disregard of all Religion, which yet notwithstanding the Romans we know, have too superstitiously observed, as is evident to be seen by many examples & in Valerius Maximus lib. 1.1. Neither shall we found their posterity any whit to relinquish the institutions of their Ancestors in this matter. Their Children after the Grecian Monarchy went on in the same Course of superstition, wherein their ancient fathers had gone before them: These things therefore do rather belong to Civil policy, which this new King should innovate and bring in, altogether differing from that which his ancestors had observed. For the civil Magistrate is called God, as we shown before, and therefore his not regarding the Gods of his fathers is nothing else, but his light esteem of the Magistrates, which his fathers used in times past: and not long after the Romans had subdued judea, the government of this people became a Monarchy, which was before an aristocraty or at least mixed of the people and the nobles. Their first government of old in former ages was by Kings, but they were at length expelled, and the name grew so odions as that Tarqvinius the Consul could no longer be tolerated, because be affected the name of a King. And from thence forward the same hatred▪ was derived to all their posterity as many examples do make manifest, and that decree of the Senate, wherein there was order taken that no Kings should enter into the City.  
But it was fatal and ominous at that time to be so basie about excluding of Kings, when by and by after a king was to rise up amongst themselves. In the time of Cicero the soothsayer or interpreter of the Sibyls, earnestly contended in the Senate, that he whom they accounted as a King should be also called a King, if they would live in safety.  
But this was taken in very ill part, in so much that the Orator adviseth them to deal first with their great ones, that they would bring forth any thing out of the Sibyls prophecies rather than a King, whom neither Gods nor men would suffer any longer at Rome. But thy prognostication failed thee, O thou witty Orator. Thou sawest with thine eyes a little after a King at Rome which thou didst prophesy should never come to pass. This contempt therefore of their father's Gods is a new ordination of Emperors violating the law of their fathers, and bringing those Magistrates into subjection, who were wont in their old Father's time to have the chief command. This change of government was a remarkable note for all men easily to distinguish between this King and others. And so doth Daniel admirably consent with john's revelation, what time as john did write these things, he telleth us five Kings were fallen and the sixth did then flourish. Daniel in these words doth as it were foretell the funeral of the fift King, 
Rev. 17.10.  and the birth or nativity of the sixth, which should aspire to the top and highest command, by the contempt of the ancient Gods, the old Magistrates to whom their fathers yielded all obedience. As concerning the desire of women, there is no less difficulty about the right meaning. The interpreters take it passively for that desire which men bear towards women, whereby it cometh to pass that some refer it to lust, others to humanity and couresie, but the like construction is active elsewhere, as the desire of all nations, that is to say, which all nations do desire, Hag. 2.8. So the desire of women, is that which women do desire, which were very unequal and unfit to refer unto lust. What is it then that women do most of all desire and affect? To have their children most honourable. Bathsheba seemeth heerupon to request an oath of David, that her Son, if she had one by him, should succeed him in the Kingdom, which happily she wrested from him before she did yield unto his lust. Assuredly, The desire of women brought the mother of Zebedeus children to show her outrageous ambition in ask the chief seats in Christ's kingdom for her two sons. Wherefore this king should have no regard to this desire, because he would be nothing careful for his natural succession, otherwise then in all other kingdoms. For if we cast our eves upon any other government; what do the father's more earnestly, being kings, affect, then to leave their children, a quiet, stable and steadfast kingdom? But this care nothing troubleth this king Octavius therefore succeedeth I. Ceasar, Tiberius his son in law Octavius; Caligula Tiberius and so afterward: yea for the most part in degrees much further of, the successor no way allied unto him that went before especially, when as the highest empire was at the pleasure or at the bestowing of fierce and Cruel soldiers, not of the Senate gathered together of lawful assemblies. Sometimes indeed in succeeding ages one or two sons now and then have enjoyed their father's kingdom by inheritance, but that was rather by the choice and affection of soldiers, then by the advice of their fathers, who perceiving how greatly force and violence had prevailed did not mind the care of succession, which they saw to be in other men's power. Such therefore should the government be, as should more respect the honouring of all estates with great authority, than the desire of women to enrich or ennoble their Sons with any singular pre-eminence above the rest, and it were indeed a marvellous matter if the wisdom of God had not forewarned us of it long before, that the emperor's having the chief command of all matters, there should be so few found in so great a number to have their lawful issue to succeed them.  
This is therefore the second, clear, famous, and domestical note, whereby this empire should be known. The third is his magnifiing himself above all; where there cometh again a new contempt of the Gods, nor Regard any God saith he. To what purpose is this? was not this impiety sufficiently reproved before in the former verse? He will magnify himself above all Gods, and now also in the beginning of this, and he shall not regard the God of his fathers. This repetition is not in vain, but a new degree of the like pride. The contempt of the Gods in the former verse was of all foreign Magistrates among all nations whatsoever. The contempt of the Gods in the beginning of this verse, was of their own domestical but ancient and instituted of old. The contempt of the Gods in this place is of the present Consuls, Pretours and Tribunes, and the rest now in being, whose names as yet remained, but all the power and authority was invested in this chief Magistrate alone. Tacitus in the first entrance of his history showing how Augustus by little and little drew the right of all offices to himself alone: First he set upon the Consulship like an enemy by force as Suetonius declareth in Augustus cap. 27. the rest were offered him at his pleasure: he was perpetual Tribune or protector of the Commons, and had perpetual government also of laws and manners.  
Therefore the other Magistrates were but titular only, and a vain show and semblance of authority, appointed only to ease the Prince of trouble in their Kingdoms, and not to exercise any absolute authority. No marvel therefore if he exalt himself above all these, whom he used as his vassals and base flatterers. All Kings in their territories have chief command, neither do they respect any other inferior God or Magistrate, whom themselves created of their own subjects, but on the contrary side are honoured of all men. But this especially should be remarkable in this empire, because the beginning of innovations are most of all observed, we find therefore this third note most conspicuous and manifest in this King, which is not at all observed in others by reason of long custom.  
38. But in his place shall he honour the God of forces. Hitherto have been more common notes, now he setteth upon more special ones, and more proper to certain places, and first of all how he should behave himself towards the true God. For the better understanding whereof the words are first to be discussed, which are diversely rendered by interpreters.  
The learned Tremelius and junius do translate them absolutely: And as concerning the God of great strength he shall honour him in his place, I say, He shall honour the God which his fathers knew not &c. but this construction doth require a nominative case, this God of forces, etc. as Ps. 11.4. & 18.31. Apoca. 2.26. & 3.12.21. as we have there observed upon the place. In such like constructions the preposition is wanting indeed, but the want thereof is so frequent in this kind, that I think it is no where fully expressed. Moreover this translation doth give the whole honour to the God whom his fathers knew not, whereas yet the Angel expressly leaveth some honour to the God of forces: for those words. (He shall honour the God) in the former part of the verse, must have the like signification with the same words in the second part thereof. Furthermore except the words (He shall honour) were to be joined with those in the beginning of the verse the God of forces, the accent athnach in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall honour should be altogether in vain, and the compulation of the next word, yea and also the whole word (God) next repeated.  
The second word (Mauzim, of forces) hath no less difficulty. The signification is agreed upon, but the purpose of it is diverse ways applied. Some do retain the hebrew word itself, and think it added to signify an Idol, and that in very deed not unprobably: for he that a little before was called a contemner of the Gods, how shall he presently in the next words be accounted a worshipper of the true God? But if I be not deceived, the history will remove this block, and refute the interpretation. Tremelius doth expound it of the true God, whose judgement I approve of, for so is the word taken before in v. 31. and by and by again in v. 39 especially being joined with mibisaijm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word is also spoken of the holy place in vers. 24. Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnalcanno, upon his place, or in his place, to wit, of this King, as learned Calvin doth expound it: as if this King would acknowledge no other God but such as should be fastened to his place, should come after the word jecabed, he shall honour: which being otherwise, it cannot, as I think, be referred to any thing else, but to that which went before, namely, to the true God in whose place this honour was to be done.  
The double sense therefore of the words evinceth that the true God of great strength is to be honoured in his own place by this King; which to be done, the history also beareth witness. For Pompey having surprised jerusalem and entered the temple, when as within it the table and candlestick, and the cups were all of gold, and great abundance of sweet incense, and beside about two thousand talents of sacred moneys in the treasury, yet made conscience of touching any thing at all, but herein also was like himself and did nothing unworthy of his other virtues. josephus in lib. 14. of Antiquities and cha. 8. He did not indeed forsake his old idolatries, neither did he acknowledge the true God by repentance, but yet he carried himself more temperately and moderately then the wicked Antiochus had formerly done. In respect of whose outrageousness, was not this admirable abstinence, great piety and reverence towards God? But over and beside the next day following he commanded the keepers of the temple to purge it, to have the sacrifices appointed by the law restored again, and gave the preisthood to whom it was due.  
There is added to this humanity, which is honourable to the true God, the decrees of Caesar and of the ensuing Emperors for liberty granted to the jews to live after their own laws, as josephus hath it in his 14. book of Antiquities in his sixteenth and seventeenth chapters.  
The true God is greatly honoured, when liberty is granted to his people to worship him according to his own appointment. And although the Roman Precedents did make their residence at jerusalem yet notwithstanding they diminished nothing of that grant. justly therefore may this King be said to honour the God of forces in this place, whose deputies for the present did preserve the liberty of the holy people to live after their own law. This is then a special note whereby this King is distinguished from all others. Many have brought jerusalem, into their subjection at sundry times, but none of them all have governed the City by Precedents, and in the mean time granted the jews to enjoy their own religion and worship.  
But although this honour be of some certain place, it is yet but generally propounded the distinct and several kinds thereof are declared in that which followeth: And the God, saith he, Whom his fathers knew not, shall he honour with gold etc. what God is this? A forged one indeed, as some have thought, who refer these things to Antiochus Epiphanes, who set up jupiter Olympius in the temple. But we have showed already that these things can no ways agree to Antiochus. And how could jupiter Olympius be unknown to his ancestors, whom these fathers especially, worshipped? The Gentiles knew well enough the whole rout of Gods, but the only true jehovah, when both they & their fathers were ignorant of this God; whom alone it concerned them to know after the Romans had to do with the jews, they got something of him by hearing. Whence it is that we read of some holy centurious in the Gospel, who in the time of their governements in Iu●ea, have learned and attained the saving knowledge of God.  
This is therefore the same true God which was formerly called the God of forces, who could scarce be better perceived then by that gross and palpable ignorance wherein the nations of old did formerly wallow.  
How then did this King confer to the honour of this God, gold, silver and precious stones? Doubtless by a noble and costly repairing of the temple; for in the reign of Augustus the temple of jerusalem was repaired, and restored, towards the which building what a huge mass of Gold, silver and precious stones, and other very costly things was laid out? A thousand carriages were employed in carrying of stones, ten thousand of the most skilful artificers, and moreover a thousand priests who should see to the framing of the inmost porches, from whence all the profane and unclean were debarred, neither was the building finished in less time than eight years. Hence therefore may a man more easily guess then give in a just account of such an infinite charges: especially if he call to mind the goodly golden vyneyards, and the other ornaments of such an admirable work both mannels and materials so costly: josephus Antiquities book. 15. 14. c. 14. Now then did God perform that which of old, he had foretold by his Prophet Haggai 2.8. 
Hag. 2.8.  The silver is mine and the gold is mine, saith the Lord of hosts. Some of the jews that returned after the captivity, which had seen the former house are said to weep with a loud voice when the foundation was laid. Ezra. 3.12. But Haggai biddeth them be of good courage, for the glory of the second house shall be greater than the first and the desire of all nations shall come unto it, yea whatsoever the second house in the building begun was wanting of in splendour and magnificent structure, God promiseth to supply, whose is all the gold and silver which accordingly he plentifully poureth out for the furnishing and ornaments of the house. And now at this time they did religiosly and earnestly endeavour to beautify the Temple, to prepare it for our Lord's coming, who was shortly to come unto his own house.  
For soon after the temple was finished our Lord jesus Christ was borne, who was greater than salomon's temple, for whom the house was worthily prepared, being so sumptuosly bewtified and adorned, as in token of that most glorious temple, which himself was soon after to finish and make perfect, which was also showed in some sort to be chiefly amongst the gentiles, seeing they were now the chief authors of the typical ones restoring, for this seemeth to be no sleight presage of the spiritual building into the which they were shortly after to be brought and chosen, by that high and absolute workman.  
Thus shall he do in the most strong holds with a strange God. 
vers. 39  He doth further proceed to make this king better known by other of his doings: for these words are an answer to a secret objection whereby those things formerly of the temples building, may seem little to agree with and to the Romans: for we know that Herod bestowed all that cost of his own. The Angel therefore meeteth with it, as if he should say, I would not have you to think me to avouch, that the Romans did or would undertake any thing with their own hands, cost or means, but whatsoever he did in the holds of the strong God, be did it all at the charge and travel of a strange God, that is to say, of a certain inferior magistrate, which held his place rather by force and tyranny then by any lawful authority, whence he shall worthily be judged a stranger, or strange God. And who can be ignorant that Herod was such a one, an Edomite by birth and a stranger, who had no right at all of lawful authority over the jews? Wherefore the Romans should do all by his means, which they conferred on the holds of the strong God: that is to say, which they bestowed upon the restoring of the Temple: for these are the holds of the God of forces, whence he privily sendeth secure to his own people, and yields help unto them in adversity, as the frequent and fervent prayers of the saints do manifest, whereby they labour all they can, that God would heart and help out of his temple Ps. 18.7. to which purpose also is that of the Prophet Amos 1.2. The Lord roareth out of Zion and uttereth his voice from jerusalem. And it is manifest whatsoever was done in the building of the Temple, it was done by the authority of the Roman Emperor, but yet by the cost and travel of Herod, a strange God; that doth Herod himself acknowledge in an oration to the people concerning that matter.  
Amongst other opportunities and means of finishing so great a work, which was a terror to many men's minds, he reckoneth the friendship of the Romans by the benefit whereof he specially trusteth he shall be able and fitting to bring all the perfection which he had purposed and propounded to himself. Now saith he, seeing by God's providence I obtain a Kingdom and have leisure, ready money and great revenues coming in & that which is most of all, the friendship of the Romans, the Lords of the world. I will do my endeavour etc. josep. Antiq. li. 15.14. See how he attributeth the greatest part of his means to the friendship of the Romans, whereof he made more account then of his leisure or ready money at will, which yet he more evidently declareth, when as after the work finished, he did dedicate a golden eagle of great weight upon the great door of the temple, the arms of that King, by whose favour and authority, that strange God had showed himself so bountiful upon the holds of the Almighty God. And hitherto of his works towards God. Now in special what manner of one he should be towards men, Whom, saith he▪ he shall acknowledge, he shall increase with glory, for all authority was in the hands of the Romans from the first touch at that province. He by his legate Scaurus did prefer Aristobulus the younger brother both to the preiesthood and the Kingdom. He also by Pompey restored H●rcanus again, he made Antipater the Edomite the governor of all judea, and appointed his sons Phasaelus and Herod to reign, who but he confirmed Herod's will and testament, and declared not Archilaus his son for king, but granting him a moiety of Herod's jurisdiction, made him a ruler of the people?  
That which of late belonged to one now by the appointment of this King, who might do whatsoever him listed, was divided among four, Philip and Antipas and Salome do enjoy equal portions with Archilaus. joseph. Antiq. lib. 17. c. 13. so he divided the land for money and the history makes it manifest, that this King made more account of talents then of reason and honesty, justice and equity, whosoever brought the greatest weight of gold did speed best in his suit. But that buying and selling is of all other the most memorable, when after the overthrow of jerusalem Vespasian & Titus' emperor's had famously triumphed, Caesar writes from Rome to Liberius Maximus, appointed governor, to make sale of all the land of the jews: josep: of the jews war. lib. 7. c. 26. Hiher without doubt had the angel respect, giving us this for an infallible mark of this king, that no place may be left any more to doubt of his person.  And at the time of the end shall the King of the south push at him. 
vers. 40.  
Hitherto have we spoken of the first of the three oppressors as we did distinguish them in the Analysis or Resolution. The second and third do follow, the prophecy is but short in the second, very large in the third, because it did more concern the Saints to be very well fortified against his tyranny, as we shall see in the exposition. Our learned Broughton doth separate those words from the former with a prefixed title, for the argument in a differing character to this purpose. The third expedition of Antiochus into Egypt against Ptolomeus Philometor. But we shown in the 36. verse before, that there was no such third expedition, which is grounded upon a wrong interpretation of the 29 verse of this chapter, neither is it confirmed by the consent of any history: also these words are flat against it: for the King of the South shall provoke this King and fall upon him with his spiteful horns: but the King of Eygpt attempted nothing at all against Antiochus from the time of his departure out of his country at the commandment of the Roman legate. The Ptolemy's thought themselves happy men to be delivered from such a grievous enemy by the royal authority of the Romans, so fare they were from provoking him to battle. Besides, this conflict should be at the end of the King: but Antiochus toward his end had all his war against the Eymaitans or Persians in the east, not against Ptoleemie in the south. In the hundred forty & third year of the Kingdom of the Greeks' he left Egypt being thereto compelled by the authority of the Senate, at which time in his return he grievously tormented the jews, but two years after he raged most cruelly, sending Apollonius, to root out utterly the jewish religion, if it were possible. At the beginning of the hundred forty and seventh year, when he thought to break into judea, it suddenly came into his mind to commit this task to Lysias, and himself to go first into Persia, from whence he never returned alive again into Syria.  
Shall we thrust up together so main victories, and those of so many nations, which the angel attributeth to the King of the north, into such narrow straits of three years and a few months more at the most, and in the mean time not think them worthy of one words celebration or praise, by the historiographers? Antiochus surely after the Romans had restrained him from making war where he listed, and that he must of necessity lay down his weapons, seemeth to give himself over to that monstrous riot, which Atheneus describeth in the words of Polybius. He had money enough for that wondrous pomp, after he had robbed the temple of jerusalem of a thousand eight hundred talents, in his return out of Egypt, wherewithal in the pride & haughtiness of his heart he imagined, he could make the land navigable and the sea passable on foot. 2. Macab. 5.21. And what else now should such a man do, borne to no thriftiness, but to wallow himself in the mire & puddle of his own filthy pleasures, who had an injunction for cessation of arms? And so Polib. in Athen. Dipnoseph. li. 5. All these things, saith he, were brought to pass, partly by those things which he had scraped together out of Egypt, after he had deceived the young king Philomether with a feigned league, & partly by the help of his friends, but he had peeled also very many temples. But to make short, All the noble acts which are hereafter rehearsed of the king of the north, do call us back to some other beside Antioch: We are not to think that the jews calamities had an end in this one man's tyranny, or that they needed no other caution against the ensuing evils. The Angel sweareth in the revelation that that should be finished which God had promised by his prophets in times past when the seventh Angel soundeth c. 10.7. & this sonnd is the last period of time which shall put an end to all prophecies. 
Rev. 10.7.  But among the Prophets there is not any one, to whom God hath imparted at any time more plentiful revelations, either of longer sustenance, or of more exact knowledge of all particular matters, then unto Daniel: neither is it likely that there should be no remainder of comfort in the prophecies for the people of God, whom we know he hath determined at the length to join to his Church, when he hath gathered the remnants together. These things do I speak to this end, because I see other learned men to restrain those things which follow within the bounds of Christ's incarnation, howsoever they confess ingenuously and confirm by arguments, that they can no ways agree to Antiochus. But I trow it shall evidenly appear to any man embracing the truth without contention, that it is the purpose of the spirit in this place to comprise in a short abridgement the whole estate of the people of the jews in a continual orderly succession even to the second coming of Christ. Let us come therefore to the words, The time of the end whereof mention is made in the first place, sheweth many middle matters to be overpassed, and that a passage is made to the last things; yet not to the last and utter ruin of this King, the Roman Emperor, but to his sliding glory, and end of his unbridled power, whereby of late he did whatsoever he pleased. Neither did any remarkable accident fall out besides those things already spoken of, after the defacing of the City and scattering of the nation by Adrian, which handled the remainders of this people in like manner as Vespasian, had their fathers not many years before. justly therefore doth he pass with so swift a course from those times to the weakened and decayed empire. A little before the end therefore of the flourishing Roman empire, (the King of the south) that is the Saracens shall encounter him, which with their Captain Mahomet did first make an invasion into the Roman Dominion out of Arabia and the southerly places near adjoining.  
The beginning of this hostile and violent assault was about the year six hundred and thirty, which in short time fell out so happily unto them, that within less than thirty years they got from the Roman empire jerusalem, all Syria, Africa and the greater Asia. The Spirit doth fitly liken this nation to a beast that striketh with his horns jithbag, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saith he, He shall push at him, he shall so wantonly and proudly insult, neither with ill success nor with less force than the wild beasts use to do, whose strength is all in their horns. Great was the insolency of the Agarens, who hearing that Constance the Emperor had prepared a navy against them, stayed not till he should pursue and invade them, but presently came flyeing upon him into Phenice in Lycia, and overcame him in a great battle by sea: Zonar. Constans. Afterward for seven years together they vexed his son Constantinus Pogonatus, and in their great pride bend all their forces against the royal City, which they most eagerly assaulted as many years almost as the Grecians did Troy of old, as scorning the lesser towns and judging the mistress alone worthy, to the which they might intent their journey with earnest desire. But thou wilt say then, If the Spirit would fall down into these times, why doth he pass over the Goths, Vandals, Scythians and the other northern, rude and barbarous people, by whose invasions this Roman King was weakened and wearied before these Saracens fell upon him.  
Because it was his purpose to touch those oppressors only, which should be troublesome to the people of the jews, which suffered no great loss by this wasting of Europe, most of them remaining in Africa and Asia. In which places being free from the Roman yoke, they served a new slavery by submitting themselves to the basest Agarens. So the holy land in times past, the jews country, fell under their dominion at length. The Spirit therefore maketh mention especially of these by whom the jews were to suffer most hardship. Neither doth he in this place detect the jews by such words as he did before when he had to do with Antiochus: for the legal worship being abrogate by the death of Christ, for which the jews to this day so eagerly strive, it cannot be that they should suffer any thing for godliness sake, for which cause the Spirit should speak of Religion oppressed, as it fell out under Antiochus, wherefore he vouchsafeth the jews no mention at all, only he rehearseth these enemies whom they should find hurtful and grievous. Such is therefore the King of the south. The King of the north is described at large by his preparation after the manner of a whirlwind, and by his warlike instruments of all sorts then by his happy progress in this verse.  
But who is this King of the north? Not Antiochus, as we have before declared sufficiently, though the same title of the King of the north be given to the Kings of Syria. The other notes will not suffer it as the ensuing exposition will manifest. Neither is it the Roman defending himself against the Agarens: for that (At the time of the end) did belong to the declining of the Roman Empire, but the King of the north doth grow into great authority from this beginning, as the words following do show: which reason also enforreth that this bickering must of necessity be referred to some other time then that which went before the coming of our Lord Christ: for the Roman Kings did as yet flourish and grow more and more, neither at that time had atteined to his height and maturity. But this war fell out about the end of the flourishing of the Empire. It is not then to be doubted but that the King of the north is the Empire of the Turckes. We know that the inward parts of the north did cast out this base rabble into the world through the straits of the Caspian sea, which at length losing his reines for liberty, mightily assailed our continent on every side, and doth in these days violently assault us as it were a whirlwind. But who it is against whom the angel saith, He shall come against: the King of the south or the Roman, it may be doubted of: As a whirl wind, saith he, shall he fall upon him.  
He vanquished indeed the Empire of the Saracens in Asia, but the weight and force of his tyranny did lie especially against the Roman whom the angel makeththe common butt to both Kings, both of the north and south, to pierce him through with their darts and weapons, as the history showeth evidently. Having therefore found out the adversaries, let us see in the several parts how the description will agree. He shall invade, saith he, a whirlwind and tempest suddenly, speedily and mightily shaking and wasting all things, whose force can scarcely be any way avoided but by flight, which indeed agreeth to none more fitly and truly then to the turkish tyranny from the year one thousand three hundred, when he began utterly to overthrow Cities, Kingdoms, armies, laying along and spoiling all that come in his way.  
The outrageousness of the Turks did as much exceed that of the Saracens, as a violent tempest rushing from above, exceedeth the fierceness of a beast pushnig with his horn. The violence of this beast may be avoided by flight or resistance, and our men have repressed at length the insolency of the Saracens, though with their great trouble and loss: but it is not in man's power to oppose the terribleness and force of the whirlwinds, from which it is hard in any corners or coverts to make an escape. Whence it came to pass that our wars have not so much put off the fury of the Turks as provoked it: neither is any better to be expected until his tyranny be come to his appointed time. His warlike instruments are chariots, horsemen and ships: the hooked iron chariots were in frequent use with the Ancients, as it is manifest both by sacred and profane history: The Romans first saw them in the war of Antiochus, and after that against Mithridates: They struck great terror at the first, but afterward they were derided and scorned as Vegetius showeth, book. 3.  
Wherefore the Romans never used these chariots, and while they bore the sway and vanquished, others also cast them off as unprofitable on every side: Here therefore he doth rather allude, to the ancient Custom, then strictly determine that the King of the North would use such a kind of arms: unless peradventure these chariots be wagons and other carriages appointed for the armies remoovals whereof the Turks use abundance, though they have great plenty of camels. They may also be referred to those great guns which are drawn upon wheels, which do resemble a kind of chariots, spitting fire. The Turks abound in horsemen, they bring more of them into the wars then almost all the Christian princes joined together.  
They have also very great navies well furnished at their pleasures: for they were not contented with the bounds of Asia, but providing shipping they sailed into Europe with a desire to subdue and conquer our world also. He wanteth then no kind of preparation, wherewithal the Angel said he should be furnished. The success is summarily signified in the last words: And he shall enter into the Countries and shall overflow and pass over, that is, They shall go up on the breadth of the earth, as john speaketh Rev. 20.9.  
The first words thereof do show the largeness of his tyranny, for it shall not be contained within the bounds of one Country, but he shall spread himself into many regions, The next words show his easy victories, which shallbe as soon and as easily gotten, as a low ground is soon covered with an overflowinge of waters. The third showeth the safety of his victories whereby he may freely go hither and thither in his conquered Kingdoms, and in regard of his strong holds which he shall possess he may go, and come, pass and repass, without any fear of hostile invasion or home rebellion, unless the word gnabar, pass over, doth signify some declining or lessening of his power, as if the Angel would afford some hope that his tyranny should not be perpetual. But this comfort is added to vers. 44. whereupon it seemeth the less probable, to be here intended, so as the former sense is the likeliest. wherefore when such happy success is signified in these words, and how the event hath been answerable, we perceive and feel by woeful experience, rather than need to be expressed by any man's speech: since the time that the floudgates taken up, this whirling raging gulf was sent into the world, overflowing and violently bearing all away with his multitudes.  And he shall enter into the glorious land & many countries shallbe overthrow. 
Vers. 41.  
The largeness of his dominions is set out at large, and withal certain bounds are set, at least on some part, which by no means he shall overpasse. The first country made mention of is the land of the Roe or of delight and ornament, that is judea itself, as Ezechiel showeth, calling it the land of the Roe or of glory, which God swore to give to the Israelites after their delivery out of Egypt, and which he gave them to possess after forty years wand'ring in the wilderness. Ezec. 20.6.15. 
Erets hatsebi. Terra capreolae.   
But it may happily be doubted, what should be the reason of this appellation, whether it be so called from his inhabitants put to flight and driven into banishment, as, the Roe-bucks leaving their wonted haunts do run hither and thither when the hounds and hunters do pursue them in the mountains. So Esay speaks of Babylon describing her exiled Citizens carried away, for it shall be saith he, As the chased Roe and as the sheep that no man taketh up cha. 13.14. And judea, whether we respect the first Canaanites, whom the land spewed out for their horrible wickedness, or the new dwellers the Israelites first carried away by the Assyrians and after driven out of their country by the Romans, and scattered thorough the whole earth, may worthily be called a chased Roe. But Ezechi: in the place aforesaid seemeth to bring another notation of this name: for he describing Canaan from the abounding of milk and honey, as if it had borrowed, his name of this fruitfulness, saith. It is the Roe o● glory of all lands, as if all lands did hunt and seek eagerly after this land as after the Roe, because of the felicity thereof, as if this were the glory and delicious delight of all lands, for so is tsebi often used. I think the Spirit did use this word of set purpose, thereby to comprehend both, their expulsion and happiness, lest her citizens should despair and be quite out of heart, but in the midst of her sorrowful exile they should think themselves to be God's tsebi, darlings and delight. To this same purpose is that word Armageddon, used in the Apocali as we have showed in that place. Seeing then that this is the land whereof the Angel in this place saith, the King of the North shall come into it; and he speaketh of his coming as of a new thing: for to what purpose should be declare it as a wondrous and strange thing which was usual and accustomed? This King therefore of the Noth is not Antiochus, for whom it was no news to come into judea.  
He had twice before grievously afflicted it, vers. 28.30. His third coming might have been terrible but not new, if he had come, which we have proved formerly to be fare from the truth. By the same reason is the Roman excluded whom we have seen before bearing rule in the land, and making sale thereof vers. 39 or dividing it for gain, but it most fitly and truly agreeth to the Turk, who at his first onset was wholly taken up in subduing of Europe and Asia, on that side which is joined to the borders of the Persian Empire and came not in judea the glorious land before Zelimus, about the year one thousand: five hundred and fourteen going into Egypt, took his journey this way and so by the way, won jerusalem by assault.  
At the same time fell many countries, Comogena of Syria, Antiochia, Damascus, also Tripoli, Berillus, Sidon and also Palestina, with all the region by the sea coast even unto Egypt, which all now first came under the Turkish tyranny. Yet it so came to pass by divine providence that he meddled not with Edom, Moab or Ammon, for that is the chief of the children of Ammon; as if he should say, he was so fare from subduing these countries that he had no power over their uttermost coasts. We know these regions do border upon judea, Edom to the South, Moab and Ammon toward the East, and by one common name are at this day called Arabia, the third part whereof the Turk vexed, not being content to open himself a way into Egypt, through Syria, judea, Palestina. From the time of that expedition, Persia and Europe especially, did hold him tack, so as his wars proceeded that way no further.  
Here therefore resteth the Turk on that part of the world, by which fixed bounds and journey, as it were drawn and laid out, the Spirit leadeth us as it were foot by foot, to find out this Cruel beast. But these lands were not free from Antiochus, who had the tuition of them, as it is manifest by Hircanus the son of josephus, who attempting many things against the Arabians, and fearing lest being brought under the power of Antiochus he should pay for his evil deeds, laid violent hands upon himself, Antiochus enjoyed all his possessions. joseph. Antiquit. lib. 12.5.  
Afterward the Romans with their Captain Scaurus pierced in even to the rock of Arabia, much more did they bring under their subjection those countries bordering upon judea, joseph. Antiq lib. 14.9. And again Augustus Caesar sent Aelius Gallus into Arabia to Attempt those nations and countries. Strabo lib. 16. in Arabia, but under Trajanus Arabia was made a province, as Sextus Ruff. Histor. Antiquit. lib. 5. de Consulibus. It could not be therefore said that these nations should escape out of the hands either of Antiochus or of the Romans, but only of the Turk himself, who as a Channel hath these wastes to restrain his raging billows with these Shores.  Vers. 42. 
vers. 42.  And he shall stetch forth his hand upon the countries and the land of Egypt shall not escape. 
The Angel yet goeth forward to declare the greatness of this tyranny in certain particular provinces amongst which he specially and by name expresseth Egypte first of all and some other regions of the Continent, as well because the jews did there especially live in exile, to whom this comfort was chiefly intended, as also because the conquest of these countries should, as it seemeth, be the last.  
To stretch the hand than is to offer violence, to make war and to vanquish and to bring into subjection against their wills, this rage and tempest was to spread itself into diverse countries, and the Christian world hath at this day woeful experience of the truth of this divine oracle.  
Egypt was one among the rest which should be vanquished and subdued to this empire; which that same Zelimus, of whom we spoke in the former verse, brought under his subjection in the years 1515. He had indeed intended and prepared his voyage against the Persian; But when Campson Gaurius the Sultan of Egypt had taken Aladinus his nephew on the brother's side, and had sent a proud answer to Zelimus, who desired peace while he was occupied in his Persian wars, the Turk on the sudden turned all his forces against him. So having slain himself and scattered his army, in the province of Comagena, he gave not over till he had pierced into Gaurius his Kingdom, of Egypt, through Syria and judea, and although it did valiantly defend itself, he did utterly overthrow it and tread it under foot. Antiochus indeed attempted war against Egypt; but he was constrained to departed without doing of any thing, for all his attempts were restrained by one comminatory warring of the Romans, so as he was fain to relinquish that which he had gotten, as josephus' Antiq. lib. 12. 6.  
How shall we then apply these things to Antiochus, who was fare short of the success of this King of the North. The Roman did enjoy this Kingdom, yet not by stretching his hand upon Egypt as the Turk who overcame it by force and arms, but by right of league and confederacy as all historians report. Now to find out the true events, we must not only regard what was done, but after what manner and sort also, wherein the prophecy is as certain, as in fore showing the things themselves, which are to be done.  Vers. 43. 
Vers. 43.  And he shall have power over the treasures of gold and silver and over all the precious things of Egypt. 
These words do more fully show how Egypt should not escape, that is to say, it should be subject to his will in such sort as he may freely pray upon it, make havoc and spoil of it, which we find this Zelimus did, when he had taken Tomumbeius Mamatucus, who had made himself King after Gaurius his death, he tried him with a tedious and sharp examination about his treasures before he would put him to death.  
What hidden treasures will not he find out and carry away, which constraineth the King himself by torments to bewray all? how cruelly did he rage against the common people, who had no regard of Majesty & honour? Of very good right did the Spirit make mention of the hidden treasure, for the smelling and finding out whereof such a deal of cruelty was used.  
And when there was no more gold, lest any thing should be wanting which might further his desires, he carried away more than five hundred families out of all Egypt, specially out of the City Memphis of the most wealthy and noble rank, besides a great multitude of women and children of the Mamatukes, whom he commanded to be slain every one. A kind of men indeed worthy to dye an evil death. No such thing was ever done by Antiochus. And although the Romans had power over the treasures of Egypt, which they with greediness and cruelty extorted in all places by all the means they could, yet this power was not of the fadinge but of the flourishing estate of the empire, whose time is now handled, as we have seen, in the beginning of the 40. vers. Whatsoever things therefore are here mentioned, as some ways agreeing to the Romans, we shall found much differing in time, so as the diligent and attentive reader cannot deceived.  
As concerning the Lybians and Ethiopians, who saith he, shall be at his steps: thereby is signified that these nations also shall serve the King of the north, whose steps and doings they shall observe, and should join themselves as companions in his expeditions. Lybia is a common name of the whole continent of the third part of the world which is now called Africa: & it is a special name of a certain part of the country, which again is distinguished into two other Lybiaes, so as in the whole it is three fold. It hath not his name of Lybia the wife of Epaphus, or any such like as the Grecians would have it, but of Lehabim by contraction Lubim, as the native words are usually corrupted among foreign nations, for the country is so called for the flame and scorching heat of the sun wherewith it is always schortched and burnt. And those Lehabim took their original of Mitzraim Gen. 10.33. Some refer Lubim to the root Lebab, and the form of the noun doth admit this notation as the more fit, neither is the signification disagreeing; seeing that the Lybi●●● go before all other nations in craft and subtle policy.  
But Daniel seemeth to use the word corrupted, rather by the custom of nations then contracted after an usual and accustomed manner.  
The Ethiopians here or Cushim whose father was that son of Cham Gen. 10.6. And although the Cushits did inhabit fare and wide, in Asia and Africa, yet they seem by a common and general name, to be specially pointed at which inhabit from the South of Egypt to the seaward. The Angel therefore saith that these nations shall follow the turkish ensigns, or at least the Turk with his steps shall come unto them, that is to say, with his Emissaries, Bassawes, Begoes and Agoes and other messengers, which he useth as steps to overrun fare distant places, and to bring them under his subjection. And we know also that a great part of Africa, beside Egypt: is now possessed of the Turk at this day. Arcademus Barbarossa the turkish ambassador did deprive Maleasses the King of Tunnis of his Kingdom, whom the Emperor Charles the first restored again in the year 1535. who six years after had occasion again to sail to Algiers in Africa to keep the Turk busied in fare distant places to bridle and restrain the insolency of his late victory in Europe with some losses in Africa, if it might be. But Caesar now arrived not with the like happy success as he did before, for the third day there arose such a tempest and violent fall of rain, that he lost many of his ships, guns and all other provision, yea he wanted many thousand of his soldiers, whereby he was constrained to departed without doing any thing, and to leave that whole province to the Turks. Yet not these alone are in his steps, but Ezechiel setting down the army of Gog, whom in the Revelation we have manifestly proved to be the Turk, doth conjoin together the Ethiopians and them of Phut the furthest western Lybians of the country Tingetana ch. 38.5. Now if these things be applied to Antiochus we shall see a wonderful difference. He had no command over Egypt alone, much lesseover the Lybians & Ethiopians whom he never came near unto either by himself or by his messengers in any warlike expedition.  
The Romans were of old the Lords of all this country, but in their prime flourish of their Kingdom, not at the time of the end, whither the Angel hath already brought us as we said before.  
veas. 44.  But tidings out of the East and out of the North shall trouble him. 
Hitherto of the prosperous affairs of the King of the North, now follow the adverse, and first by tidings. All the former passages have shown us things passed already: for since Antiochus, the Romans, Saracens and Turks have played their par●es, who with grievous calamities have wasted and at his time do waste the jews, partly while they retained the religion given them from God, and partly whilst to this day they do wickedly observe their ceremonies abrogated long ago. But those things which follow from hence unto the end, do show us also of things to come, as it will easily appear by the particular exposition. We have often times encountered that opinion which attributeth all these things to Antiochus, to that intent truly that it might appear in every particular, how much it wandreth from the truth, we are yet to proceed in the same, that we suffer not our selves to be deceived by it, when we shall see the difference and disagreement thereof on every side. I do not therefore find what tidings from the East should trouble him, except happily that rich temple of Diana in Elanois did trouble the man: yet that message was more to provoke his lust in coveting: then to strike any fear into him. And what need was there to go thither with such a cruel mind, utterly to destroy all, where gold and not blood was sought after. 
1. Mac. 6.2.  Neither was there any forcible attempt to any private man's goods, but only to sacred wealth, wherewith the jews often times, being more jealously affected to their sacred and holy things, than those of Elanoys were, redeemed both their lives and liberty. And grant him to be Antiochus Epiphanes, was he so mad or beside himself that being affrighted with eastern & northern tidings, 
1. Mac. 3● 37.38.  himself should go into the east and send Lysias into the South, and set no guard at all toward the North?  
Our learned Broughton saw that these tidings were no way likely to trouble the man, and therefore he taketh in the Parthian war which Florus reporteth to be between Pharates and Antiochus the King of Syria, in the Abridgement of Livius 59 but the learned man was decived in the name, and referreth that to Epiphanes, which was proper to Sedetes many years after, Liv. li. 46. showeth Epiphanes to be dead, but that which he mentioneth of Antioch. l. 59 belongeth to Sedetes, as it is manifest out of justin also, who showeth Antiochus to have departed, who had to do with Popilius the Roman legate in Egypt, at the end of the 34. book: but the Parthian war was of another Antiochus much younger, the brother of Demetrius that was living and taken by the Parthians, of which war he entreateth in his 38. book. That is therefore a vain Parthian war, at no hand to be referred to those tidings. Calvin doth expound these things of Crassus, who being overcome at Carras in a great battle not fare from Babylon, the Roman whom he maketh this King of the North, was terrified with the report of this slaughter.  
It could not indeed otherwise be, but very grievous to th● Roman to hear of the death of so great a Captain and of so great and well furnished an army, but where are the tidings from the North? Caesar in the mean time did subdue the french men, neither were there any other northern tumults. Where was this Cruel expedition to destroy and utterly to make away many? The Romans did not much strive in the revenge of that overthrow, only Antony added more unto it, by the overthrow also of his own forces. For whereas the Parthians brought the eagles of Augustus, which they had taken away at the death of Crassus, they did it voluntarily and not by constraint as Florus showeth in his 4th book and 12. cha. Furthermore where did the Roman plant his Tabernakle? at the glorious holy mountain, that is to say, in judea the holy land, thereby to repulse the fear of these tidings; or how came he to his end in the same land, who flourished so long after and when he began to fall, he had his overthrow any where save thereabouts? There are many such like arguments which will not suffer it to be referred to any Roman. Wherefore these words belong to the Turk, whom we have hitherto seem to be meant of the King of the North, and the tidings out of the East and the North, which shall so trouble him, shallbe the report of the jews converted to the Christian faith: We know this nation is dispersed almost through the whole world, but yet they most abound in the country's East and North in respect of judea; For they be bordering upon their native Country, and the Remains of their brethren, which were of old carried away by the Assyrians, and inhabited these very places, might thither invite and allure others as often as they were to remove out of their own country.  
Out of both these regions the jews at length shall show themselves, who shall give attentive ear unto Christ. This did the Revel: 16.12. teach us before, where after the overthrow of Rome, Euphrates shall be dried up, that the Way of the Kings of the East may be prepared.  
There have we shown that this is to be understood of the vocation of the jews and that it belongeth to the very same time with these tidings out of the East, the most deadly and last war prepared in both places do make manifest. There the dragon mustering all his forces, doth go to a place called Armageddon to cut off and destroy utterly, but he doth bring destruction upon himself, for that next vial doth power out the last destruction upon all God's enemies. Here the King of the North shall go forth with great fury in the glorious holy mountain to destroy and utterly cut off many, but he shall come to his end, & none shall help him. Then immediately shall the resurrection follow, as we see in the beginning of the next chapter. But the Apocalypse maketh only mention of the East, because the first greatest & chiefest company shall come from thence, yet in the new jerusalem, next to the first gates on the East, which are open to these first eastern jews, are those on the north, because the brethren of those parts shall make up the next company of those that came on flocking into the new city c. 21.13. 
Re. 21.13▪  In which respect Ezech. doth first describe the north gates of the holy city restored; showing by this mixed & confused order (his prophecy giving the first to the north & the Apocal. to the East) that it skilleth not much whether of the twain we set first, the desire of both out of both countries will be so close joined & almost unseparable. 
Ezech. 48.1.16.30.  ch. 48. 1.16. & 30. This consent therefore of Daniel, doth very much confirm our exposition of the Revelation & the Canticles, but the matter will as yet appear more evidently, when we shall have gone over the rest of Daniel. These are the tidings out of the East and the North, which at length shallbe noised fare and near after Rome shallbe defaced: she alive and survivinge, no good news can be expected; Christ doth defer that joyful and happy time to her fall and ruin, lest that loathsome harlot, should be partaker of such a pleasant report. And how can it otherwise be, but this news must be very troublesome to the Turk, who knoweth well what a deal of mischief may thereupon fall upon him? he hath enough to do to defend himself against us christians of the west alone; what a terror will it be to see himself, in the midst of his enemies to be beset before and behind, at one time, and not only to hazard the loss of his empire, but of the name of the Turks also? for than shall that sayeing of the Prophet be fulfilled, I have bend juda as a bow for me, I have filled Ephraim's hand, and have raised up thy sonn●s O Zion, against thy sons O Greece, and made thee as the sword of a mighty man. Zach. 9.13.  
Now then will he gnash the teeth, fret and chafe, storm and grow mad, he will appoint choice officers and muster and take up a huge army, he will set forth to war with a full purpose to waste and destroy all things, for as much as now he will see the time at hand, either to quit himself speedily, or to perish for ever. And the Roman Antichrist will afoard him an opportunity to turn himself wholly to that war, who will withhold us in these west parts with as troublesome a war as the revelation teacheth, chap. 19.19. For he shall revive and remain, a while after his forlorn and lost Rome, as we have observed upon the Apocal. 16.13. etc.  Vers. 45. 
Vers. 45.  And he shall plant the tabernacle of the wrath of his judgement between the seas in the mountain of holy delight. 
We have heard of the tidings and of his wicked purpose, sorrowful presages of his destruction at hand. Now the destruction itself is set down, a sweet comfort to all the godly and of all their tedious troubles, but all this will be finished in war: both the place and issue hereof are set down in this verse As concerning the place, before he describes it by his proper marks; he showeth in a word what manner of provision he should make in this place, he sayeth, He shall plant the tabernacles of the wrath of his judgement, for so I render and translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahole Aphadno: the Greeks do retain, the Hebrew word entire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he shall plant his tabernacle Aphadno; but Symmachus rendereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stable, And he shall spread the tabernacles of his stable, that is to say a stable wherein his horse shall stand. The vulgar latin version doth imitate the Greckes, And he shall plant his tabernacle Aphadno. The rest which I have seen do thus with one consent, and he shall plant the tabernacle of his palace.  
The strangeness of the word which is no where else used in the Scriptures, and the conveniency of the matter made me thoroughly to observe the notation thereof, which seemeth to be compounded of three words, Aph and Din, and the affix of the third person ד the wrath of his judgement? as if he would say, He shall plant the tabernacles of wrath, whereby he shall procure upon himself judgement & everlasting destruction; a most significant word used of purpose, as it seemeth, most divinely to comprehend in a brief sum admirable consolation. He shall indeed attempt destruction unto others, but the mischief shall fall upon his own head: he shall find and feel that in himself which he intended for others.  
Reverend Broughton saith, it is a Babylonian word of frequent use in the Babylonian Talmud: but it may be the jews did often insert the word, found in Daniel in their writings in that signification which themselves most fancied, though it were not in common use with the vulgar Babylonians. The fit composition of these Hebrew words doth make this opinion more than probable. Now for the place of the war, he sayeth, Between the seas: but where about is that? or rather where is it not? seeing the whole land is an Island? he therefore restreines this largeness in the next words: In the mountain of holy delight, in the mountain Tsebi, of the Roe or delight, that is to say in the land of judea, as we have seen before in vers. 41. Hence let us take knowledge which seas these be the river Euphrates and the Syriach arm of the Mediterranean sea, as in the 72. Psalm vers. 8.  
And he shall have dominion from sea to sea, from the river unto the ends of the earth: for first the jews shallbe here gathered together who now live as exiles and out of their own country. All the Prophets speak of this return which they shall advance and take in hand, not for religions sake, as if God could not elsewhere be worshipped, or as if it were of necessity to bring in the legal worship again, but not to strive any longer as strangers and inmates with foreign nations and that the admirable goodness of God might openly appear unto all men, now again pitying his people whom he had estranged from himself with so long a divorce: Hitherto also will the Turk come in haste to oppress this newly returned people. He will compass the camp of the saints saith Apocal. 20.9. and the beloved City, But Ezechiel 
Eze. 38.8.  most plainly saying. After many days thou shalt be visited in the later years, thou shalt come into the land which is brought back from the sword and is gathered out of many people, against the mountains of Israel, which have been always waste, when he shallbe brought forth out of the nations, they shall all dwell safely; and there is much more cha. 38.8,  
The tidings therefore out of the East shall call the enemy into the holy land: not to Chinais whither Antio. went, nor to Babylon whither the Romans went, to be revenged upon the Parthians, so as if there were no other mark of the King of the north besides the very place of the war, his person could not be concealed from an attentive reader.  
The issue of the war will be most lamentable, for he shall come to his end and none shall help him: because it shallbe brought to pass not so much by man's power and forces as by Gods own mighty arm, gloriously showing itself from heaven, as it is Apoca. 20.9. But fire shall come down from God out of heaven to devour them. And I will plead against him, saith Ezech. 38.22. with pestilence and with blood, and it will rain upon them and upon his bands, and upon the many people that are with him an overflowinge rain and great hailstones, fire and brimstone. What help and aid can come against these darts and arrows? O Turk, thou shalt therefore perish, not only the Prince himself, but also the principality itself; thy name shallbe utterly razed out and thou shalt be tormented everlastingly, both for thy horrible impiety against God and also for thy barbarous wickedness and cruelty against men.  
Thou art left as another Pharaoh soon to be overthrown with violent storms of the fiery lake, that both the great name of our God may be made more famous, as also to afford to all the Saints the argument of a new song of thanksgivinge. Such is therefore the King of the North, who when he shall perish in the holy land, he can neither be Antiochus nor the Roman, who came to their ends in other places.    

The text of the whole 12. CHAP.  
1 And at that time shall Michael stand up: the great Prince which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a nation, even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.  
2 And many of them that sleep in the dust of the earth, shall awake some to everlasting life, and some to shame and everlasting contempt.  
3 And they that be wise, shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever.  
4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.  
5 Then I Daniel looked, and behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.  
6. And one said to the man clothed in linen, which was upon the waters of the river: How long shall it be to the end of these wonders?  
7. And I heard the man clothed in linen which was upon the waters of the river, when he held up his right hand, and his left hand unto heaven, and swore by him that liveth for ever, that it shall be for a time, times, and an half: and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.  
8. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?  
9 And he said, Go thy ways Daniel; for the words are closed up and sealed, till the time of the end.  
10. Many shallbe purified and made white and tried: but the wicked shall do wickedly: and none of the wicked shall understand: but the wise shall understand.  
11. And from the time that the daily sacrifice shall be taken away, & the abomination that maketh dosolate, set up, there shall be a thousand two hundred & ninety days.  
12. Blessed is he that waiteth and cometh to the thousand three hundreth and five and thirty days.  
13. But go thou thy way till the end be: for thou shalt rest, and stand in the lot at at the end of the days.  

THE ANALYSIS or Resolution.  
HItherto of oppressors, now their deliverance is handled, which in the general and in this kind, is both out of great affliction v. 1. and afterwards to an unchangeable condition and estate vers. 2.3. but in his quality, it is both sealed, vers. 4. and hath a double opposition of time, the first proper to the Angel, whose preparation showeth the number of Angels, and the place, vers. 5. But the conference doth consist of a question ver. 6. and an answer, consisting partly in gesture, and partly in words, vers. 7. The second opposition of the time is such, as a man at length should understand also, the occasion whereof was also the ignorance and the question of Daniel vers. 8. The answer of the Angel is partly negative and refusing, v. 9 partly consolatory, as well universally, which belongs to all Saints, (whom he showeth this darkness and obscurity shall nothing hurt ver. 10.) and withal yields help an● assistance to understand the double time expressly determined first vers. 11. the second vers. 12. as also particularly, which belongeth to and concerneth Daniel himself, vers. 13.   

THE SCHOLIA or Exposition.  Vers. 1. 
Vers. 1.  And at that time shall Michael stand up, the great Prince. 
THis last Catastrophe and turning, doth prosecute three things in order: who shall deliver, from whence, and whom.  
Some would have Michael here the defender, to be Christ and it is very certain that he is the great Prince; yea by fare the greatest of all, the Prince of his elect people, who hath delivered his church always and will deliver it hereafter, yet the name of Michael here seemeth to be some certain Angel whose ministry the great Prince will use in this battle. In the later end of the tenth chap. before, he is spoken of as a certain helper, with whose aid that glorious Angel assisted, seemeth notwithstanding to complain of his being alone, There is none that holdeth with me, sayeth he, in these things but Michael your Prince.  
But more plainly there in vers. 13. And lo Michael one of the chief or first princes. for Christ is not one of the chief princes, as if he were of a certain order of Angels, and had a Companion of power, but all the Angels, as servitors do Minister unto him. But thou wilt say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acad Hasharim, is not one of the princes, but first of the princes, verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of order sometimes, when it is joined with nouns of time, as in one of the months, that is to say, in the first day of the month. Levit. 23.24. And so with this our Prophet, in one year of Darius, that is in the first, Dan. 9.1. From whence in one of the Sabbaths for the first day of the week. But the same word joined with others is, for the most part of number not of order, as behold the man is become like one of us: Gen. 3.22. He doth not mean as the first of us: of which sort are many other places. That may be added also, that the Archangel Michael in jude 9 Doth put off the Devil to the Lords judgement as if himself had not power and authority to restrain him, which yet notwithstanding Christ doth exercise. Mar. 1.25. as in many places elsewhere in the Gospel.  
Neither is it likely that the Apostle, if he had meant Christ, would not have called him by his proper name, especially when he doth bring his argument from the greater, whose force is much lessened, if that which is greatest of all, be not called by his own, but by a fare inferior title. Yet do I not so dispute of this, as if I meant willingly to contend with any man about that matter, but only to find out truth, whereof very great care is to be taken as much as may be, even in the smallest matters. Neither is it of necessity that things must be done by the ministry of an Angel from heaven, in such sort as no part thereof should be acted by man, but Christ may raise and stir up some excellent man in whose person he may present a visible Michael, as in that battle of Michael and the Devil in Apocal. 12. we have seen: But what kind of ministry soever it shallbe; in what manner this Prince shall come prepared and furnished to the battle, it is at large declared in Apocal. 19.11. Secondly whence he shall deliver, is from such a troublesome time, as was not the like from the beginning of the nation unto that very time. The Turk is always intolerable even in peace, rest, and vacation, how outrageous will he be, when he shallbe afraid of his own overthrow? He hath striven elsewhere about some Countries, or at the uttermost about the Empire, but now he must fight for his life, where he must either overcome, or else not only undergo the yoke of subjection, but be utterly destroyed and die with extreme torments. He hath often times in vain carried, almost infinite forces into the field: how will he be furnished now, when he shall perceive all now shallbe hazarded at once for ever?  
Out of these straits of time, any one may easily conjecture what horrible turmoils, the Cruel beast shall make, but also on the new and Christian people's part there willbe no less grievous a trial, when they shall see this horrible and fearful tempest, immediately to follow the faith which they so lately had professed? For they may imagine God to be angry because they have forsaken their father's religion and have embraced christian, which their ancestors did so hate, therefore the Spirit doth foretell the grievous troubles of those times, lest any man by the sharpness thereof should fall from the truth. God doth usually turn the rage and fury of the adversaries unto his own praise and glory, if other escapes be stopped up, he openeth a passage thorough the sea, bringeth out of the lion's den, and preserveth safe in the fiery furnace, neither doth he still the raging waves until we see ourselves almost lost: Wherefore as of old in Egpt, so salvation will now suddenly shine forth, but then especially when all things seem desperate, and past recovery.  
But how is this affliction most grievous? of all former only which some one greater should after succeed? not so, but of all without exception, for it shall outstrip all the former and itself shall be last, which an everlasting delivery shall presently follow, for hereunto is joined the resurrection, after which no calamity is to be expected of the Saints. How therefore should it either agree to either Antiochus or Roman, who, whatsoever mischief they did, it was but a flea-biting to this misery of a thousand six hundred years, wherein as yet the jews do lie buried.  
But this fit or sharp assault is not come as yet, seeing the deliverance is not yet happened, which shall fall out in the midsts thereof. Who shall be delivered, they are first noted by their nature, then by grace: by nature, Thy people, By grace, Every one that shallbe found written in the book. That showeth the nation of the jews, which were daniel's people, coming of jacob the same common root and stock. So in the beginning of the verse also standing for the children of thy people: whereby he teacheth that this deliverance is not presently but to be expected in their posterity, namely their Children, but how many ages after, shall appear afterwards.  
This prophesy therefore is proper to the jews, but thence it will not follow also as proper to the time of Antiochus, seeing the jews may be afflicted as God's people, howsoever they suffer not for Mosaical ceremonies, as it will fall out when they come to the faith. I would that worthy Broughton had considered this, he would not have so drawn all with a wry neck unto Antiochus.  
But there shall be also a choice and difference in this people: Their deliverance shall not be so confused to bring all to eternal life, but those only which together with this outward safety from these great dangers, shall be by saving faith adopted for sons, whose name▪ God in his everlasting decree hath written in the book of life, for, it is not in him that willeth or runneth, but in God that showeth mercy: neither is it in our power to receive faith or believe, but is only theirs who have the earnest penny of election. It is very likely therefore that some of the jews will hold so obstinately their legal rites and institutions, that neither with the famous deliverance of their nation, nor with that exceeding glory wherewith the truth shall then flourish, will they suffer themselves to be separated from their superstition.  And many of them that sleep in the dust of the earth shall awake. 
vers. 2.  
Such hath been the trublous estate whence they shall be delivered; The condition into the which they shall shift and pass, is waking out of the dust of the earth, which is afterward laid down by a distribution of saints and reprobates in this verse; and again of saints alone in the next verse. As concerning the waking, all our expositors that I could see, do refer it to the last resurrection of the bodies. Some jews contrariwise do apply it to the restoring of the Church, which they s●ie shall be in this world. We must freely and diligently search on which side the truth is, all prejudice laid aside. It maketh against ours, that all these things, namely the end of the former chapter & first verse of this, are so linked together in a continual course and order among themselves, for that is meant by the band of time in the beginning of the chapter, At that time shall Michael the Prince stand up, as if he should say. At what time the king of the North shall pitch his tents in the land of tsebi judea itself, them shall that great trouble oppress them, then shall happen this admirable deliverance, then shall this resurrection be accomplished: therefore howsoever in other places passage may be made from the birth of Christ to his second appearing, yet in this place it cannot, where such a band doth come-in between.  
And unless we do allow of this connexion, what a huge heap would there be in the prophecy, what a gulf to let scape and skip a thousand six himdred years and more, I know not how many, especially which hath gone so leisurely and orderly to this very place and was chiefly ordained for the jews, to whom he affoardeth no comfort at all, if he pass and fly presently from Christ first exhibited unto the latter end of all things. This one thing may seem sufficient to refute the exposition not only of this verse, but also of all which ours do bring upon the ten last verses of the former chapter, which they will not have reach beyond the first coming of Christ, when as yet the Angel hath gone step by step through all ages from thence as we have made it plain I hope.  
Seeing therefore all these things are necessarily coupled and joined together among themselves, if that voyage of the King of the North into the land of tshebi, be either the expedition of Antiochus or the Romans into that country, than this resurrection which immediately followeth, is either not proper, or if it be proper, than that exposition of Antiochus and the Roman is not true and natural. But you will say, Let us hazard the loss of that exposition rather than suffer this of the resurrection to be taken so from us. Let it be a continual orderly prophecy, let it be shut up at length with the last resurrection; but the Angel will not have it so, who speaketh so exactly as if he did it of purpose to meet with this strange exposition.  
Many of them, saith he, that sleep in the dust shall awake; the resurrection (so properly called) is common to all, as many as from the first Adam do sleep in the dust, but when this is only of some, it is manifest●o be some other then that which is properly so called. But some will say, Some are put for all. Once happily or twice in Rom. 5.15.9. But we must not start from the natural signification but where there is necessity of the figurative hear nothing enforceth to leave the proper: but contrariwise there is a necessity to retain it: for seeing this resurrection is the same with the deliverance in the former verse, made indeed out of the book of life, after the manner of the resurrection, and being of one only people of the jews, as was observed before, they are said well, Many to be awakened, when the men of one nation and not of all mankind do arise: therefore our Broughton doth not well translate it, for the many of them that sleep in the earth of the dust shall awaken, for the many is as much as the multitude or the universal of them that sleep; all together from the mind and purpose of the prophecy.  
So dangerous a thing it is to put-in any thing of our own in doubtful places, which are rather to be left pure and entire, then to be prejudiced by any additions. It maketh somewhat also, that the reward of the best here, is much inferior to that which all shall have there at the last, in the resurrection all the righteous shall shine as the sun in the Kingdom of their father Matth. 13.43. but in this they whose reward is greatest, shall not exceed the brightness of the stars.  
But they, saith he, that turn many to righteousness shall be as the stars for ever and ever. It's a manifest difference between that and the heavenly Crown. Besides, which justify, saith he, intimating a place for doctrine in this resurrection, whereby godly minds being endued with the knowledge of Christ do enjoy true righteousness and holiness, when as in that last resurrection, prophecy shall cease, and all this policy wherewith the Church is now governed upon earth, 1. Cor. 13.8. and last of all the Angel both knoweth and teacheth others the day of this resurrection, as we will show in the last verses of this chapter: for the end of these wonders whereof they inquire afterward, verse 6. and 8. doth include this resurrection, the last term of the former prophecy and a thing worthy of admiration: but the day of the last resurrection is hid from the angels themselves, yea from Christ himself as the son of man, much more from Daniel or any other of the Prophets Marc. 13.32. These things therefore make against the proper expounding of the words. Calvin objecteth one thing against the figurative, which is the restoring of the church neiter will that stand, saith he; which is said, some shall rise to life, others to shame & contempt, if this did only agree to the church of God, surely none should rise to shame and contempt. But it may be answered. That the church is a field mingled at least with tares among the good corn, a net not altegether without bad fish, a house not without some vessels to dishonour: wherefore it is needful to prefer some particular restoring of the church, before that general exposition of the general resurrection. Neither is the certainty of the body's resurrection any whit at all weakened thereby. This doctrine is confirmed by other scriptures above all exceptions: and this very place whose proper sense and meaning we have cleared doth make somewhat also for confirming thereof. The Spirit of God would not so often and diligently use this allegorical resemblance, if it did not thereby declare the thing should most assuredly come to pass in his time. Otherwise it were an easy matter to avoid, all the promises confirmed by this type, as no whit more certain than the resurrection whereof there is little or no hope at all,  
But the holy Prophets do leave no start back, whilst they bring the matter grounded upon manifest promises, and rested upon by assured faith to confirm the same. Faith therefore looseth nothing, although it doth ingenuously acknowledge what is due to every place. What is this resurrection then? the full restoring of the jewish nation & their vocation to the faith in Christ, for so is our Conversion to God often called, in the Scriptures; the time shall come, saith Christ, and now is, when the dead shall hear the voice of the Son of God, & they that hear it shall live. Io. 5.25. Awake thou that sleepest, saith the Ap. Eph. 5.14. & arise from the dead & Christ shall give thee light. But the jews specially shall rise by believing & rising out of their troubles, of whose restoring the world hath little hope. The mighty hand of God will raise up these dead carcases, else it were incredible that this dust should live again: wherefore the Apost. speaketh of the jews, what shall the receiving be but life from the dead Ro. 11.15. as purposely bringing light unto this & such like places. This resurrection than is the same whereof the Apo. speaks c. 20.12.13, for this followeth the utter overthrow of Gog & Magog, that is presently added to the destruction of the Turks, as we have expounded: & both Gog & the Turk do make the same enemy, as we have showed in the Revelation at large. This is that resurrection whereof Eze: c. 37. with this only difference, that Ezech: describeth the first conversion of the jews by life restored to dead bones & Daniel expresseth their first conversion by the tidings out of the East, and therefore the battle of Gog and Magog doth follow the resurrection with him. But in this and also in the Apocalypse, it doth go before it. This is that revocation of the Shulamite whereof in Canticl. 6.12.13. Return O Shulamite, return, that we may look upon thee: Or rather that wish that followeth (for the renovation doth rather belong unto the tidings of the East in our Daniel) O that one would give thee as a brother unto me sucking the breasts of my mother, finding thee without I would kiss thee, yet I should not be despised. So as an admirable consent of Scripture doth shine forth every where to confirm a matter altogether unknown to the world, & we have expected nothing less than that almost these many generations. Such is the resurrection then, the distribution of them that rise doth follow, of some to eternal life and of others to shame and everlasting contempt. For as conversion to Christ is specially called resurrection, yet notwithstandig the general deliverance from enemies, which was common to the whole nation, doth in some sort resemble it, when they shall lift up their heads and stand upon their feet, who lately were trodden under foot of all, and were almost brought to dust with the weight of their long and tedious afflictions.  
Out of whom, those whose hearts the Spirit shall endue with love and faith, shall surely awake and come out of the graves having now obtained the dignity of the children of God: Who shall enjoy eternal life, not only because they shall have the fruition thereof in heaven, but also because there shall be a perpetual felicity in earth, not to be stained with former troubles of the former ages any more, but it shall continue pure and spotless until their departure into heaven, for now will God wipe all tears from their eyes, and there shallbe no more death, nor sorrow nor crying nor pain, for the former things are passed away Apocal. 21.4.  
But the rest who being partakers of the deliverance shall yet persist in the wicked blindness of their hearts, they shall rise in deed, but to eternal destruction; seeing after this time there is now promise of mercy to them, and of calling them to the faith, whereby alone we apprehend and lay hold of salvation: for all the jews will not give consent to the same truth, but some of them will presevere and persist in their old hardness of heart, howsoever God shall give a clear testimony to his son by subduing all their adversaries. There is no place therefore left in the new jerusalem for the fearful and unbelievers and the abominable and murderers and whoremongers and sorcerers and idolaters & all liars, which is specially spoken of the obdurate and hardened jews, although the men of the same rank in all other nations also shall be in the like estate and condition Rev. 21.8.  Vers. 3. 
Vers. 3▪  And they that are wise shall shine as the brightness of the firmament. 
The other distribution of them that rise, is of saints only, whereof some be people some be the teachers: both are illustrated by a similitude, they of the firmament, these of the stars. For I do agree with learned Calvin, who taketh Hamashchilim intransitively, as also a little after in the tenth verse, where with out doubt knowledge is not tied unto teachers, which thence appeareth, because Hamashchilim, the wise, are there opposed. Lerishagnim to the wicked, for only the saints, & all of them are truly wise, but the wicked, although they excel in policy, craft and subtlety, in all trades & customs of living, yet notwithstanding are empty and void of all sound and true wisdom, and are in very deed said to be fools, as Solomon doth often call them.  
But now all the people and whole company of the faithful shall be pure & clean, shining with beauty of entire holiness, like unto the firmament itself, whither no cloud aspireth, nor any earthly pollution ascendeth to cast any aspersion or blot thereupon. The firmament is often covered all over with thick clouds, and taken out of our sight, but here it is spoken of, not as it often seemeth to us, but as it is in its own nature.  
But they that justify others by teaching, admonishing, exhorting, reproovinge and comforting, which are parts and duties of the Teachers, and they which enjoy public office in the Church shall be the solidest and clearest part of their sphere and compass, and shall become shining stars wherewith this firmament shall be bewtified and adormed, themselves in the mean time enjoying the chieffest glory. So in the first christian Church the ministers were stars, which one like the son of man walking between the candlesticks, d d bear in his right hand, Apo. 1.20.  
These teachers of the jews shall enjoy like glory, which are precious stones in the Apoc. 21.19. whereof is built the wall of the new jerusalem.  
It is to be observed here that the Doctors and Teachers are described by that present duty not formerly passed: for matsedikim doth signify them that do justify, and not that have justified or turned to righteousness; by which argument we have showed before, that the last resurrection is not here intended in this place, where there willbe no use of present teachers, but the former past labours only shall be rewarded. Farthermore we may observe, that here is a less reward both of people and teachers then that which God hath laid up for all his own against the last day, who shall be like as the sun.  
If therefore the Angel do here now speak of the greatest glory of the saints, why should he signify it by the resemblance of the firmament? beside what singular thing have the teachers, if they attain to no more than that which is common to the teachers here in this life? These are all stars as the place even now spoken of did teach us: but now they are also called angels whose likeness and similitude seemeth to be the highest top of our felicity and happiness. Indeed they are called angels but by reason of their ministry only, and not of their present glory. The Spirit therefore would show us by the rewards themselves, that this is some other resurrection then that which shallbe of all men at the last.  Vers. 4. 
Vers. 4.  And thou Daniel shut up the words and seal the book. 
Hitherto is the first part of the chapter, now he cometh to the rest, where first is a sealing consisting of a precept, & the putting in of a  & close objection.  
The precept is of shutting the words and sealing the book even to the time of the end. But how should this be? Should Daniel keep it to himself alone? wherefore then did he commit it to writing? The Angel would have him write it in the same words, and after the same manner which he had received it, to add nothing of his own by way of exposition to clear the matter. Daniel knew well how obscure and dark these things would be to the readers, and he himself understood the whole matter very well, as he witnessed in the beginning of the vision, and he understood the thing, & had understanding of the vision ch. 10.1. therefore the learned and eloquent man could have cleared the obscurities with such words if he might freely have done it, as none of the simplest sort need to have been any where gravelled thereat. But the Angel doth not give this liberty but commandeth to wrap it up in the same obscurity wherewith he saw it covered at the first delivery thereof from himself. This do I take to be the true & proper meaning of this shutting & sealing: for Daniel had heard these things of the Angel, neither had he any other way to shut than up but by writing obscurely and not in open & plain terms. But wherefore doth he bid shut up the words and seal the book? Are the book and these words the same & all one? It often cometh to pass that some short and little writing is called a book, as the book of the generation of jesus Christ Mat. 1.1. & such like. But happily here in this place the words are this very prophesy, from the beginning of the tenth chapter, & the book all his visions in general which he is commanded to hide in a profound style, hard to be known and to put them together in a book; after God had last spoken to him in this kind of visions, but the former visions were already written before, so as it is better to refer, words and book, to the same thing; yet so, as the things should be kept close and not be hid for ever, but only to the time of the end: of what end? Of a perfect end, or soon after to be perfected: nigh at hand, as it seemeth and a little before the end, when things lately buried in obscure darkness shall be brought forth into open light. Daniel might have objected, that so the elect should be deprived of the fruit of a most holy and divine revelation. The angel meets with it, as if he should say, Let not that trouble thee, for many shall come to and fro, and knowledge shallbe increased, that is to say, although these things be hard and difficult, yet some will take great pains in searching out the truth, and by wise discourse gather one thing of another, will levelly very near, yea and hit the mark itself, and will much increase knowledge; which thing indeed we have seen come to pass both in the jews and in our own men, who by diligent search have found out many remnants of this gold scattering here and there, and thereby have brought much profit both to themselves and to the Church.  
But for what cause would God have these things shut up for a time?  
First that the wicked by seeing should not see, and by hearing should not hear, wherefore Christ spoke in parables to the unbelieving jews, and john was commanded to seal up those things which the thunders uttered. Apoc. 10.4.  
Secondly, That security should not grow upon the Saints by the expectation of a long time, to whom the opinion of an end always approaching should be profitable, whereby they may have their Lamps always in a readiness.  
Thirdly, that there might be a testimony of God's truth in those ancient times, when the wicked at length shall know that those things were foretold many ages before, which themselves do find most true after it is too late.  
4. Lastly, because this obscurity shall not take away all understanding of the Saints, but shall whet only their diligence in searching, to whom the Angel promiseth a further profiting and proceeding, seeing by their godly labour and diligence, God doth make over to the godly all his mysteries & secrets in Christ.  And I Daniel looked & behold two standing. 
Vers. 5.  
So is the seating, now followeth the first designing of the time; the preparation whereof doth propound unto as two other Angels, and th● place where they stood. The number seemeth to be added for the confirmation of the whole matter. In men's Courts God hath appointed every matter should be established by the mouth of two or three witnesses, Deut. 19, 15. After the same manner the more are sent, that the matter might be more confirmed, and humane infirmity regarded & provided for. Now might the Prophet try his right by Law with the Angel if he had deceived, or the thing foretold him should not come to pass. The place where they stood was at the bank of the river, one at one side of the bank, and the other on the other side, and the river was Hiddikel, as we learn by the 10. chap. verse 4. the third river of Paradise, Gen. 2.14.  
It is not certainly known whether the Prophet were bodily present by this river, or the sight thereof were afoarded him after a prophetical manner. If it be this, there is some great matter in it, why this alone should be offered to his very view above all the rest, but if he were bodily present, which I rather think, daniel's company flying away for fear, chap. 10.7. neither can it be without cause, that he maketh mention rather of the river then of the region and country: And we shall see assuredly that of the four visions, which were showed to Daniel, three of them were at the waters. And not without good cause, when as visions do foreshow the affairs of nations and people to be done in ages to come, and waters do both lively resemble the troublesome tempests of worldly businesses, with the variable and inconstant condition of people, and also thereunto are frequently used in scripture, as in Ezech. 26.19. When I shall make thee a desolate city, by bringing up the deep upon thee, and great waters shall cover thee. But waters do d●ffer according to the diversity of the things thereby signified. In the first vision the four Winds of heaven strove upon the great sea, and four great beasts came up from the sea, chap. 7.2.3. because as the Sea is the collection & gathering together of waters, so there was entreated of the matters of all people, which should all be disturbed with these four Kingdoms. The second vision was at Vlai, no sea, but only a river unknown, not famous, not set out with any note at all of any excellency, so in that vision the Empire of the whole world was not entreated off, but some particular nations, the Medes, Persians, and Grecians, in which the prophecy stoppeth his narration, as it were in some creek of a great sea, and a river, drawn and derived out of the deep, chap. 8.2. The last vision was at Hiddikel, a particular River also, but such a one as flowed out of Paradise, even as the matters therein handled, do specially respect a particular people, but holy & elect, whose spring & original doth come out of Paradise, the infinite grace of a merciful God, which runneth thence along thorough the stock of the holy Patriarches in all ages, as it were through a channel.  
The former visions were also showed for the Church's sake only, but they declared flourishing nations. First, the four great Monarches, afterward the Medes, Persians, & Grecians: This alone showeth the full deliverance of the holy people, and therefore they were given at the sea and unknown waters, like to people of no account with God: but this was given at the holy River, that he might more lively set before our eyes the condition of that ancient & holy people, by the election of grace. Such a River therefore is it. Now, the Angels do not stand both on one side, but are severally placed, and keep both the banks, because God defends this people on every side by his Angels, to whom he hath given in charge, not only to be careful of some of their matters, and careless of the rest, but to perfect all things which do concern the safety of his elect. This is a great comfort in time of so long a divorce, when they understand that their God careth for them, and that there remaineth a seed of election amongst them, though the blind world seethe it not, as being fare hidden from men's eyes.  Ver. 6. 
Ver. 6.  And he said unto the man clothed in linen. 
The conference of the Angels followeth, and first a question before, which we have both the persons propounding it and to whom. The propounder of it was one of the Angels, which stood at the banks. Both do not inquire by words, although the desire of knowledge of it was common to them both. It was sufficient for the one to receive the answer, neither was it material which of them demanded it; Therefore whilst one speaketh, the other expecteth in silence, modestly observing order, the author whereof the holy spirits have always before their eyes.  
The Angel whom he enquireth of, was clothed in Linen, to wit, garments, for Badim are Priestly garments, made of fine Linen, peculiar only to the Priest, whence happily they have their name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bad, is a sole and singular thing that doth agree but to one, & therefore the Priests are noted by these garments, as Doeg is said to have slain fowrescore and five persons wearing a Linen Ephod, 1. Sam. 22.18. David went before the Ark in such an Ephod, 1. Chro. 15, 27. but it was extraordinary, and he that was a perpetual type of Christ our King might for a time join or use a Priestly habit, moved thereto no doubt by divine inspiration. But as these garmen did belong only to the Priests, so were they proper only to the holy place, for when he was to go from the altar, although in his sacred function they were to be put of, and others put on, Leu. 6.11. yet the Levites seem to have used them in carrying the Ark from the house of Obed Edom to the city of David, 1. Chron. 15.27. yet it may be these garments were not the Baddim of the Priests, nor that Ephod of David, but some special ornament, for joy and solemnity of the time, which David wore in common with the Levites, whose duty it was to carry the Ark, as if he had longed and leapt for joy to be counted in the number of the sacred and holy ministers.  
The other word Butts, there used doth seem to signify this difference, so as Bad in the end of the verse may by a common name show the like garment both of the Kings and of the Levites, neither the one nor the other using that which belonged only to the Priests and the holy place.  
For to add one thing more because we have entered upon this matter of garments; these were so proper and peculiar to the holy place that they were to be used if the priests were there conversant, though upon other occasion then for religion; whereunto tendeth that of josephus, That when Herod re-edified the temple & could not himself for religions sake enter into the inward parts, he procured the framing thereof by the priests, a thousand of them at his cost were clothed with priestly robes, and were not unskilful, some in masonry, some in carpentry lib. Antiq. 15. 14.  
These garments do therefore seem to prove him to be Christ, who is the only priest worthy to be consulted with in all doubtful matters, whose lips preserve knowledge, and at whose mouth the law is to be inquired. He is always in the temple, in the midst of his own, & therefore is always clothed with holy garments: which yet will more appear, if we consider him standing upon the waters of the river.  
The other two angels each of them kept his bank, looking to their tasks enjoined, but the care of all lay upon this, and therefore as the Spirit moved upon the first waters, sustaining them in that confusion by his mighty power Gen. 1.2. so Christ watcheth over the affairs of his Church, which would quickly come to utter ruin if they were not supported by his power.  
But it is to be observed, if this be Christ, Michael is not, for he doth plainly distinguish between himself & Michael in the end of the tenth chapter, and there is none that holdeth with me, faith he, in these things but Michael your prince.  
Such are therefore the persons conferring: the Question itself, How long shall it be to the end of these wonders? that is to say, when shall the end of these wonders be? The Angels do desire to behold and pry into the secret mystery of redemption, unto which earnest study they might privately give themselves, and inquire these things apart, if their example were nothing pertinent to kindle and inflame our industry.  
Who therefore can without great blame be negligent in enquiring after these thinger, whereof he seethe the angels so greedy, though excelling in multiplicity of knowledge of things. Neither is this their ignorance feigned: for to what end should the answerer so earnestly swear in a matter of no doubt, for their sakes especially did he speak so earnestly by asseveration, knowing that Daniel could not understand his answer. And we know that the Angls, though they be of an excellent understanding of all things created, yet are ignorant of many things till they be further informed. For they are not only ignorant of the last day, but also of that manifold wisdom of God in the mystery of the Gospel, which it now made known by the Church unto principalities and powers in heavenly places Ephes. 3.10. They desire to have these things showed unto them, whereby they might the more magnify the great and high creator for his infinite wisdom.  Vers. 7. 
Vers. 7.  And I heard the man clothed in linen. 
The answer is confirmed by an oath, the form whereof is expressed by gesture and words. The gesture is the lifting up of both hands to heaven; That is to say, towards heaven. It was an ancient custom in swearing to lift up the right hand to heaven, as if they would call him to be present for a witness, whose glory and majesty doth shine especially in the heavens: but he here clothed in linen, by lifting up both his hands doth seriously show some excellent matter, and doth more pierce and affect the mind with a sense of the highest Majesty.  
As often as the name of God is to be used, the mind is to be raised up to as great a reverence as may possibly be, and how much more of us miserable men very dust and earth, when as the mighty and holy Angels do so prepare and dispose themselves at the very mention of him. Oh you most filthy beasts which do in mockery pollute his holy name in your common talk. The solemn words are by him that liveth for ever. In all invocation, when the mind is not capable of the divine exceeding greatness, an attention is specially to be fastened on that part, as I may say, which is most powerful to kindle and stir up our present faith. Whereas now therefore the times are spoken of, he most fitly bringeth in God living for ever, who can best of all bear witness of the appointed periods of all things, whose alone is eternity itself.  
But now let us come to the matter itself; which sets down the time two ways, both by a certain distribution, and by a full dispersion of the holy people. The distribution is more general and indefinite, which may as well agree to any age, for what age is there wherein we may not find a time, times and a half? But the other member, and when he shall have accomplished to scatter the power of the holy people, All these things shall be accomplished; doth revoke that generality unto certain bounds, neither doth it permit a wand'ring into all ages, but makes it proper to one certain: as if he should say, All these things shall have an end, not at every time, times and half a time, but at one certain time, when he shall make an end of scattering the holy people: which plain and perspicuous sentence makes me think that those things can no ways agree to Antiochus.  
For although we grant the time of his afflicting the Church to fall fitly into this distribution, whereof notwithstanding we shall see by and by: Had this people also an end of their calamities with Antiochus? Did that blessed resurrection and happy, happen to the jews at his death? What scattering from the first beginning of the nation, is comparable to this, whereof they have had now such miserable experience these many ages since their crucifiing of Christ? It was not more grievous to be afflicted in their own country, then to be scattered through the whole world: to want their country, goods, estates & liberties, and to hold their lives at other men's pleasures whersover they live: besides the distribution fitteth not.  
The most learned Tremellius doth so render it. After an appointed time, appointed times, and part of time. The words are thus properly: At, or for an appointed time, appointed times and a half. For I think ●hesi is no where used but for an half or equal part of another. But before where the same matter is handled, it is Vphelag guiddan, and the division of time. c. 7.25. I confess it, but because the word phelag was doubtful, this prophecy being more plain, as the latter always useth to be, doth by name express: what part he meant and speaketh of before, sure half. Can we then after this fashion divide the time wherein Antiochus afflicted the jews? Our writers do refer these things unto that time wherein the daily sacrifice was taken away by Antiochus, and the abominable sacrifices of the wicked gentiles were substitute and put in lieu thereof. But his time is fare from the account: For this abomination lasted but three years and ten days at the most: The .15. day of the month Chisleu in the 145. year this impietio began 1. Mac. 1.57. and in the year 148. the 25 day of the same month, the abomination was put away and the ●emple cleansed, 1. Mac. 4.52. therefore if one year be a time, 2 years, times, ten days are distant from the half 172. days.  
But josephus doth expressly confirm the assiduity and continuance of the daily worship to have been inhibited for three years and six months, In bello judaico lib. 1.11. But the Macabean contrary, That day the heathen had defiled it, in the same day was it made new again, 1 Ma. 4.54. where are then the six months of josephus, if it were restored, the same day that it was defiled? Thereunto agreeth the second book of Macab. 10.5. That day the temple was polluted by strangers, on the very same day it was cleansed again. Yea josephus himself a more faithful witness elsewhere contradicted himself.  
And they offered whole burn offerings, saith he, upon the new altar and that fell out upon the same day wherein their holy things had been profaned three years before Antiq. lib. 12. 11. See how exquisitely he speaketh, showing it also to be the same day of the year not of the week.  
Therefore the true time of this abomination was precisely three years only, we made mention lately of ten days more, but by them was signified the beginning of that wicked enterprise revealed; What then came into josephus' mind to make an addition of six months more? Surely, as it seemeth, from the misunderstanding of this ptophecie, which he thought to be referred to Antiochus, he would have fitted the time against all truth of history.  
But you will say, though these things do not fitly agree to that three years, yet they agree well enough to the term of two thousand three hundred days, which time of raging was appointed before to Antiochus by the Angel cha. 8.14. for if we allow for a time 657 days, for times 1314. for half a time 328. the sum will be made up wanting but one day. Truly this conjecture cometh nearer to the truth then the former, and showeth what a near conjunction there is between these two enemies, who have the like time of the raging allowed unto, yet it wandreth much from the meaning of this prophecy: for this distribution is the very same with that of c. 7.25. and belongeth unto it. But that little horn of the 7. c. which is the same with this time, is not the same with the little horn of the 8 chap. which is certainly Antiochus Epiphanes, and therefore we shall not do well to confound the times & to give that to one which is proper to another. Not to speak of the vision of the 7. c. which was at the sea, but that of the ●ight at the river of Vlai, & those in the seventh were written in the common tongue of the heathenish Kingdom, that the common prophecy might come abroad unto all.  
These in the 8. in the proper and mother tongue of the holy people; by both which the prophet would insinuate that first prophecy to be more general, This more particular, and those which follow thence to the end of the book.  
To let these things pass, I say: It is most certain, that the little horn of the eight ch. is of the thirde great Monarchy, whereof c. 7.17. for it is of the goat, which is called a leopard, chap. 7.6. with his 4 wings and 4 Heads, therefore he maketh one Kingdom with the goat and leopard. For the horns must not be pulled off from the heads, and another manner of Kingdom appointed of those and of th●se, wherefore all these do belong unto the third Empire and Monarchy, which is of the Macedonians. But the little horn of the 7. chap. is of the fourth great Monarchy, except we will labour to make them but three only, which the Angel saith are four c. 7.17. contrary to the ancient histories, which do acknowledge no such diversity in the horns from the beast itself, whose the horns are, nor observe any such thing in Antiochus: wherefore a new Kingdom should begin from him. He reckoneth the years of his Kingdom from Alexander, 1. Mac. 1.11. & so constantly thorough that whole narration. Surely if a new government was to begin from thence, the Spirit had directed his pen to bring the account, from his first beginning after the manner of other Kingdoms. Furthermore the little horn of the vl chapped. doth come out of one of the four horns of the goat, but the little horn of the 7. cha. came up among the other ten horns.  
Besides this horn reigneth till the horns be cast down, and the ancient of days did sit ch. 7.9. that is to say, till all the Kingdoms of the world be overthrown, and all principality come to Christ, as it will soon com● to pass after this blasphemous horn be cut off.  
But presently after Antiochus had not the Kingdom, at least that most ample one of full glory, whom all nations should serve, as it is there in verse 14. It were tedious to gather all those things which show a difference. These few may be sufficient to the understanding and lovers of the truth.  
Seeing therefore these things cannot agree unto Antiochus, we must seek out some other Kingdom, which we shall find to be no other than the Turkish, whither the prophecy hath brought us allreadye, as we have showed. This is that little horn among the ten, coming out of the fourth great Kingdom, to wit the Roman, most famous in the Apocalypse with the ten horns. chap. 12.3. etc. with whose iron teeth and nails of brass, all the rest were devoured and broken in pieces. The time of this little horn was limited before cha. 7.25. and is here repeated again as the but & bound of that matter which the Angels demanded. For the man clothed in linen answereth. Then shall be the end of these wonders, when the blaspemous Kingdom of the Turks shall come to an end, than God should make an end of scattering the holy people and of pouring out his wrath any further upon them.  
But what should be the time of this tyranny, is more plainly understood by the revelation, where is given him an hour and day and a month and a year ch. 9.15. which sum cometh to 395 years, every day being taken for a year, as we have there showed. By which entire number granted we may now understand the reason of the division, for a time is one hundred years, times 200. years, half a time 50. which whole space if we number from the beginning of the Turkish power anno 1300. it will end at length at the year 1650. but 45. remain still. You will say, The reason is because the Apocal. setteth down the last time of the Turkish name, but the Angel here doth set down the beginning of his ruin and alteration, which destruction we shall presently see to be set down in his express numbers at v. 11. & 12. following: as we have formerly heard.  
First the tidings out of the East shall trouble him, than some years after his utter ruin shall follow in the land of Tsebi 11. 44. 45. But the distribution used in this place reacheth to the tidings and no farther.  
Therefore so is the end of the wonders, when all these things shall be fulfiled, that is to say when the resurrection shall be, the glory of the saints shall shine, the glory of the teachers shall be chieffest, and all other things brought to perfection whereby Christ's Kingdom shall have the pre-eminence over all; Which things if any man judge to be meant of the internal kingdom already obtained, he destroyeth the prophecy, which is specially conversant in foretelling things which shall be accomplished, being proper to certain places and times, and not alike common to all alike: whereof what observation or prediction or admiration can there be, as is of these things which in the former verse are called wonders?  
It is to be observed, that the same distribution here in this place used in Apoc. 12.14. are not of the same continuance, for that of the Apoca: is of 42 months, this of Daniel is only of 13. and certain days.  Vers. 8. 
Vers. 8.  And I heard, but understood not. 
Hitherto the conference of the Angels and the instruction belonging unto them. Now he cometh to Daniel. The occasion is his ignorance and a question the holy man heard, but he understood not. A young beginner is not capable of that which the Scholars of the upperforme do easily & quickly conceive.  
A notable proof of difference betwixt the heavenly & earthly School. An obscure declaration sufficeth them, which our dulness no more perceiveth then the blind man doth the sun beams, although it be of the most acute and wittiest: for who is more acute than Daniel? But how is Daniel now ignorant of that which he understood before? Had he forgotten it? It was the same division of the same Kingdom in cha. 7. and a certain angel being asked of the whole matter, made known unto him the interpretation of the words, ch. 7.16. There the continuance of the tyranny only was signified by that distribution, which was sufficient to understand that vision.  
But now another thing is demanded when the end should be. Now continuance of a certain part of any thing, unless we know where the count is to begin, doth leave the mind in doubt floating or wavering with a confused notion only.  
This is therefore that which he desired to know, with the expectation whereof he might comfort the tediousness of his present grief. But happily he is not without all blame in that he so curiously enquireth into the times.  
Indeed Christ gave his Disciples a check for ask such things: It is not for you, saith he, to know the times and seasons which the Father hath put in his own power, Acts 1.7. and how was it that Daniel thought not thus? Surely, if it concerned me to know these things, the angel would have spoken plainly, and have fitted his speech to my capacity, but it seemeth he would have me rest in the certain expectation of things to come to pass one day, whereupon he did use such a solemn oath, & would have me to search no further when they shall be accomplished.  
Surely, the angel by not granting his request doth seem secretly to reprove it: yet not so, but some should at length understand those things, else he would not have added such express bounds of the matter: and that saying of Christ, is not simply and absolutely to be understood, but in part, and in some sense. For Paul doth define certain times, & all things are most accurately delivered to john in the revelation. Therefore he would not have his Apostles too careful of the times, which did so little concern their callings, but above all things to be diligent in preaching of the Gospel, wherein consisteth the very life of salvation.  
Vers. 9  And he said: Go thy way Daniel for thy words are closed up. 
The Angel answereth, & first by refusing to impart that which he demanded. Go thy way, saith he, and be contented with those many secrets, which have been already revealed unto thee: there is a certain measure of knowledge for every one, beyond which we may not pass. Every man ought to contain himself within his bounds, whatsoever notable and remarkable thing is to fall out u●till the M●ssiah be manifested in the flesh. Thou hast undoubted knowledge abundantly, clearly and exactly: that which from that time shall after come to pass, although thou see the continual course thereof unto the later end marked out, yet the very moments of time thou must not know, for these words are closed and sealed up till the time of the end. Thou must not only seal unto others the things delivered before in obscure terms, as thou conceivest of me, but also the reason of the times, for things to be done after the coming of Christ is shut up from thyself: the understanding of them is not to be found out, before the appointed time is come, and the end draw near, wherein all things shall be perfected and fulfilled.  
This is the sum of the Angels answer, and we see how men in vain in all ages have troubled themselves in the calculation and account of these things. These dark questions have framed the Labyrinth with intricate windings.  
How unapt are we of ourselves, to foresee things to come, when we fail so foully here & there, though the light of most certain truth be held out unto us▪ we are not therefore to stick in men's great names: This knowledge and search is not from humane capacity, but from divine revelation, if not extraordinary, yet the mind must be enlightened from above, and specially at that time when as the consummation and end shall be at hand & before the doors.  
Vers. 10.  Many shall be purified, and made white and tried .. 
A general consalation. Daniel might have feared least, that the saints being destitute of so clear a light, might dash upon so many grievous offences, & at length fall into many gulfs of destruction. The Angel meets with it, and biddeth him not to be anxious and pensive in that respect. They should sustain no loss at all by the obscurity of those things: for both the holiness of profession shall be manifest and certain, and the wise shall get understanding.  
Both these members are expressly laid down, and illustrated also by a putting to of the contraries. The ungodliness of the wicked, which shall do wickedly, is opposed to the constancy of profession, and ignorance of the ungodly, to the understanding of the wise. As for constancy, it is more profitable to the godly to live always in expectation of their Lords coming approaching, then to understand the delay thereof for a long season, considering the great infirmities of us all, yea the wise virgins also sleep whilst the Bridegroom tarryeth, And when the servant begins to think with himself, that his Lord will delay his coming, he will fall a smiting his fellow servants and maidens, and will eat and drink and be drunken. Therefore this obscurity doth bring this commodity with it, to drive away security, and to make the mind always vigilant and attentive, for it yields a certain present hope; which will not suffer them to be filthy or vile, but doth spur them on to go courageously forward without intermission.  
Hence it cometh to pass, that no dangers do terrify the Saints, but they get and gain singular profit by them, according to the manner & greatness of every trial; for they are distinguished into a threefold degree, for they are either certain light ones or more grievous, or very great.  
The first sort shall make the Saint's pure and clean, as we do purify things, which have not gotten much filth, either by a sleight wiping or rubbing or spunging of them: Or if a garment have drunk in deeper any filth or spot, that it cannot be cleansed without greater pains, the trial shall be nothing else but a certain whiting, indeed a more troublesome and sharp trial, according to the quality of the filth more deeply soaked in, which yet notwithstanding shall not exceed the bounds of purifying.  
But if it be needful to break vessels, which are unclean, and very filthy, and to cast them into the fire, they shall be cast into the furnace, for no other end but to be melted, and to be made afresh new and holy vessels. Surely, a very great comfort to the godly, whether they be purified or wiped lightly over with lighter afflictions, or be whited with some sharper trials, as under the fullers feet, or last of all with the greatest they be melted in the furnace of the hottest fire.  
But it must be observed, although certain words be here repeated, which were used formerly, cha. 11.35. yet it will not therefore follow to be the same persecution. These are common effects of every affliction, there are also the Pastors by name expressed, but this no less concerneth the common people.  But the wicked shall do wickedly. 
This is the opposite member of the first part, as obscurity shall drive away security from the good, so it shall increase it in the wicked: For when they shall see no fear before their eyes, they will think there is no danger at all: therefore they will lose the reines to their lusts, give themselves to pleasure, and take their ease, after a mocking fashion demanding, where is the promise of his coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the creation, 2. Peter 3.4. But let no man be moved with their example, seeing the Spirit hath foretold the same so long before.  
The second member is of understanding, whereof all the wicked shall be void, for they observe no events, and those which they see with their eyes, they attribute to nothing less than to divine providence; the God of this world doth so blind their eyes, and deprive them of all light of understanding, that they see not their own destruction before they have plunged themselves thereinto, without all hope of escape.  
But the elect do otherwise, which amidst the great darkness of worldly things do always see some twilight, by guidance whereof they may walk in safety: for they do always draw from the divine oracles, that which may serve for their comfort and instruction, howsoever to the world they be inextricable, or such as cannot be dissolved.  
This therefore doth the Angel affirm, that some sparks do always shine in the wise in the midst of this darkness, as much as may suffice for their several times & ages: to such wise men, I say, which do wholly depend upon the will of God, which do not suffer the works of God, to pass away by them without profit, which call to remembrance the things past compare and lay together things present, use great diligence in searching of the Scriptures. To these wise which have, shall more be given, knowledge shall be increased, faith shall be confirmed; neither shall obscurity hinder them any thing from obtaining that which is needful or profitable. It is to be observed that the word Mashchilim, when it is opposed to the wicked, is not taken for the teachers alone, but for any of the common sort of believers.  And from the time that the daily sacrifice shall be taken away. 
Vers. 11.  
Hitherto was comfort from the freedom of danger, now there is help of understanding afoarded, though not unto Daniel himself, who had answer before to be gone, and that the thing was closed up, and sealed, yet so as notwithstanding he should declare and leave it to posterity; whereby before the end of days, they being better informed by the event of things, might have sure witness of the admirable truth and wisdom of God.  
Let us dive into this deep and bottomless pit, supported by divine assistance, if happily he will grant us to bring forth to light that which had hitherto laid hid in the bottom of deep darkness.  
There is the more hope of a happy endeavour and attempt herein, by reason of the end now approaching, whereunto the understanding of these things is promised.  
Verily, I do unwillingly encounter with other men's learned judgements, and I would refrain the very naming of them, but that, as I am persuaded, necessity doth otherwise enforce.  
But I hope that good and reasonable men and lovers of the truth will not take it amiss to have those things removed out of the way, which do hinder the right understanding of things, when as themselves also have taken all praysworthy labours, to find out the truth, and have freely taken away all whatsoever they knew did hinder the same.  
There is a twofold time here laid down, certain and limited, but neither of them do at all belong to Antiochus: For in that, the first whereof in this verse of 1290. days is referred to that time, wherein Antiochus Eupator, the Son of Epiphanes did by his Letters patents or chatter permit and confirm to the jews the worship restored by judas Macabeus from the time of the desolation made by his Fathet Antiochus; The calculation or account doth not agree: For the true time of the desolation, as we have showed b●fore in ver. 7. was just thre● whole years to a nail, or ten days more at the uttermost.  
To the decree, made by Antiochus the Son, the fifteenth day of the month Xan●icus, 2. Maca. 11.33. (which month answereth to Nisan of the Hebrews, as josephus in his Antiqui: lib 3. cap. 10.) there are added other 108. days more: for so many fall out betw●ene the 25. of Chis●en, and the fifteenth of Xanticus. The sum of all these is only a 121●. days, which want of the number set down by the Angel 77. days.  
But if any will believe josephus his fable, whereof we have spoken in the seventh verse, who doth add of his own six months, to the time of the desolation: which whole space of three years and six mon●ths doth afford 1272. days, yet notwithstanding eighte●ne days are wanting to this sum. But if we join 108. days to these th●ee years & and six month, the space to the decree of Antiochus the Son, than there will be 90. days over and too many: so will this space and time no way agree with itself; not to repeat other matters, whereby we have before evinced sufficiently, that the Angel hath nothing to do with Antiochus from the 36 verse of the former chapter.  
Calvin of happy memory did well see, that this could not be understood of the profaning of the Temple, which was done by Antiochus, therefore doth apply it unto the Romans, but will have the number of the days to be taken allegorically, as if the Angel had said to this effect, although the time of affliction may seem very long, even to 1290. days, yet we must not despair, nor be out of heart of such a great number, but always to call to mind, although affliction remain a time and times, yet there will follow afterward but half a time. But for that the Angel would have used some usual & ordinary number, it falleth out often times, that 7. or 10: or a hundred, or a thousand, or some such round and common number is put for an indefinite: but no man will use unaccustomed particulars in common speech, except he intended some just and certain sum.  
Besides that, what mystery hath such sentence in it? What needeth that to be sealed or shut from Daniel, or any other, which is the common doctrine of all times? It is well known to all the Saints, that the very longest afflictions shall come to an end at length: neither could Daniel be ignorant thereof, if the former distribution had meant any such thing: wherefore we must not rest in any common doctrine, but we must find out some thing proper and peculiar to times and places, without which it is no prophecy.  
There are many other interpretations, but not of any moment and authority, as to hinder the truth at all, and therefore I will let them pass.  
Now then to discover and declare the matter, according to the measure of grace given unto us, in these words the Angel teacheth two things; First, the very decree and set time, from whence we are to begin to number and account; afterwards the continuance thereof. That is set out by a double note or mark; One is of taking away of daily sacrifice, the other is of setting up of the abominable desolation.  
There is mention made in Daniel diverse times of taking away of the dally sacrifice ch. 8.11. and 9.17. and 11.31. Now it is out of all controversy, that all these places do belong unto two times only, and to two men by whom it should be taken away; Antiochus and Christ: whether of these doth the Angel speak of? we have showed before both by the number of the days, & by other arguments also, that it cannot be referred to Antiochus.  
Christ therefore is to be understood, who by his death hath abolished the ceremonial law of sacrificing: which is also made plain by the manner of speaking, where Antiochus is spoken of, there is allwais added some signification of wickedness, of putting down the truth, of suppressing and contempt of holiness or of some such like, for because he by violating the daily sacrifice did abolish and take away the law: but when Christ is spoken of, it is only said absolutely, He shall make the sacrifice to cease or take it away as in this place, because he did abolish it, not by violating and breaking it, but by fullfilling it. Must we then begin to number from his death? not so, but the other part of the set time is to be added, And to set up the abominable desolation.  
It is hard and hidden indeed what time these words do mean: yet we must labour to fish and find it out by comparing it with other places.  
It would be tedious to repeat all other men's judgements. I will content myself with the bringing forth mine own, which I leave and commend to the godly & learned, as also all things else of mine to be weighed & examined. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiekats doth signify Abomination & execration or cursing, but it is attributed to diverse things according to the differing respect and state of the time: which homonymy, that is, when diverse things are signified by one and the same word, hath peradventure deceived some.  
B●fore Christ it was a very abominable and accursed thing to take away the legal ceremonies which God himself did institute and deliver to the fathers to be religiously observed, whence Antiochus is said to set up the desolating abomination ch. 11.31. After Christ, who brought an end to the legal worship by fullfilling the truth of all shadows in himself.  
It was no less odious and hateful to obtrude and thrust upon God an old worship antiquated and abolished. Whereunto Esaie seemeth to have reference, speaking in the name of the Lord, He that killeth a bullock is as if he had slain a man, he that sacrificeth a sheep as if he cut off a dog's neck, he that offereth an oblation as if he offered swine's blood, he that burneth incense, as if he blessed an idol, yea they have chosen their own ways and their soul delighteth in their abominations cha. 66.3.4. God in deed doth worthily detest heathenish superstition, but for men brought up in understanding of divine things to hate and persecute the truth, and to dissemble and feign holiness and piety with an adulterate and counterfeit worship, as the jewish nation doth since they rejected Christ, is a most loathsome abomination before God. May not that also be the meaning of that before in ch. 9.27. Where after the sacrifice abrogated by Christ, there followeth desolation upon the wing of abominations? Let us see briefly, if you please, as also to bring some light and evidence happily to a place very difficult and intricate: The words are thus; And he shall confirm the covenant with many for one week, & in the midst of the week he shall cause the sacrifice and oblation to cease, & upon the wing of abominations that maketh desolate, and until the consummation and that determined, he shall pour upon the desolate. chap. 9.27.  
Having showed in the beginning of the former verse the jews horrible wickedness, in putting the Messiah to death; he declareth afterward, what punishments, those that are guilty of so great wickedness, should undergo.  
These saith he are two, The first is the destruction of the city and sanctuary, which he describeth in the rest of the verse, and he do●h free them from a doubt in the beginning of the next verse. For it might be demanded what should become of God's worship, the sacred and holy places being demolished and cast down. The Angel doth prevent it and showeth both that Christ himself whilst he lived, should make a new covenant, and confirm it unto many, and also by his death should at length put an end unto all legal ceremonies, that there should he no need after that, either of the city jerusalem or of the temple to worship God.  
The second punishment is of the People which he distinguisheth by a double condition: First of the Nation in some sort as yet standing, and entire, than secondly broken altogether and trodden under foot. The two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Meshomim and shomem, desolating and desolated, or making and made desolate, do signify this difference to us: for that is active of some force, yet to their own destruction, but this is passive & of no strength, borne only to suffer violence of strangers.  
But thou wilt say, There is no word or mention of any punishment appointed for either. True indeed, for the Aogel thought it better to leave it to be thought of, then to express it. For when he had recorded before, the death of the Messiah, What punishment could have been spoken of, worthy of such a sin and villainy? Wherefore as unable to set out the greatness thereof, he rather signifieth grievousness and heinousness of it by an ecclypsis or defect of speech, then by an open and plain term.  
But as concerning the affairs of the nation yet standing for a time as entire, the fearful revenging hand of God set upon the wing of abominations that maketh desolate. Which, then, and what manner of wing is this? wing is a military word signifiing some troop, or band of soldiers, such as was the wing of the jewish rebels, when they took up arms against the Romans: for the Angel doth point at this very time, when he saith not simply that God will revenge and punish the abomination of the jews, then being common to all that time, since they had rejected Christ, and obstinately retained their abolished ceremonies: but on the wing, he saith▪ when rebellion shallbe added to abomination, and the people shallbe mustered and ranked into wings, bands and troops: as josephus de bello judaico lib. 45. reporteth it was done, when the zealous (for so the conspirators called themselves,) whose captains were Eleazar and john, having gathered together a company of desperate men, did betake themselves into the Temple which they made the tower and refuge both of the Civil intestine, as also of the foreign wars.  
These troops of thiefs and robbers, although all the people conspiring together, were of the same rank, was certainly this wing of abominations, wholly compact of most desperate, cruel and wicked men, of whom the very Edomites were ashamed, who being called for their aid, after they saw the barbarousness of their fellows and companions, did forsake them presently, and conveyed themselves home again.  
This was the wing making desolate with its audacious impudency and wickedness, and brought ruin, upon their own heads, and upon their whole country and laws. Many things make for this exposition.  
First because destruction came upon this wing after Christ was cut off, for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, g●alcanaph, as it did fall out and happen to the jews properly, not to the Romans. Then again those things which Christ addeth for explication sake Matth. 24.15. This wing should stand in the holy place even as these robbers in the temple, which they possessed immediately after they had begun their conspiracy, and held it to their last universal slaughter.  
For although the whole land of judea was the holy place in respect of other countries, yet Christ spoke to his disciples, who by that kind of speech did understand the Temple as they were accustomed commonly. Which yet is more plain and evident by Mark. 13.14. Who faith this abomination should be set where it ought not, which cannot agree to the Romans. For Christ had now already approved of thei● rule over the jews, and had commanded them to give to Caesar those things that were Caesar's. Then was it lawful for them to enforce those mutinous conspirators to their duties, what should hinder them from besieging the city upon just occasion? when as they made not war against them willingly, but drawn thereto against their wills and injuriosly provoked.  
Last of all Christ propoundeth this wing of abominations standing in the holy place as a sign to fly out of judea, which any might do in convenient time, whilst these rebels possessed the Temple a year or two before the Roman army came thither, and there was then very good cause to fly, when they could expect no harder measure from a conquering enemy, than the citizens suffered of their domestical murderers, but after the city was besieged it was too late to think of an escape by flight. But Luke ch. 21.20. maketh mention of an army besieging jerusalem, I confess it, but yet notwithstanding there is no less difference between this army and that wing, then between the Romans and the jews, things which differ in the whole subjects.  
Therefore there is not a word of abomination, where there is any mention of this army. The one might be well a fit token of the other, some part of the time of both existing together, which vicinity and nearness happily occasioned the expositors to confound the things themselves, but they are altogether diverse in the nation, country and people, to wit, the army of the Romans, and the abominable wing of the jews.  
The exhortation which followeth after to flight, we have seen out of Matthew from what fontaine it properly floweth. All things therefore duly weighed, it seemeth to me more probable and fit to expound it of the jews then of foreign legions.  
The other part of punishment is upon the nation trodden underfoot, such as it should be from that war, never able to raise up itself again, He shall pour, (saith he,) upon the desolate, even to the consummation and that determined, which words do show that it shall be overwhelmed with continual miseries, and be brought almost unto nothing, as we know it was, yet it should have this comfort, that there is a time determined and limited to these calamities for so means the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nechoretsah.  
Hence therefore we see a twofold desolation of the place of the people of jerusalem, and of the whole nation. The two former did fall into the same time. The third indeed from that original doth yet endure through many generations.  
But the desolation of abomination is a differing thing from all these, a full abolishing of the ceremonial worship aswel in respect of use as right, which the appointed days will not have begun at the destruction of jerusalem: Therefore we must seek yet further. Nevertheless seeing it is now manifest what is abomination: the other word Shomem remaineth to be examined, which expositors do render diversely, Calvin making astonished, Tremelius making desolate.  
But for the most part it doth always signify passively in this active form, when it not●th action, it is mostly used in piel: which difference Daniel doth diligently observe: for speaking of Antiochus, which made desolation by setting up abomination, he noteth him by abomination that maketh desolate, Meshomem: ch. 11.31. And again the same form of the word showeth the authors of the calamity, to come upon them upon the wing of abominations, Meshomim, making desolate, as in the place lately expounded ch. 9.27. but where he speaks of the people suffering desolation, he useth the word Shomim, as there he shall pour upon the desolate. In which place both words are used Meshomem, and Shomem as the figure Antanaclasis, doth make the difference more apparent.  
Once I find it to signify actively as before in ch. 8.13. but out of the more frequent use of the word, we render it passively to set up abomination, made desolate.  
This is the sum and effect of the whole sentence, and from the time, of the daily sacrifice taken away by the death of Christ; And of setting up abomination made desolate, that is to say, of abolishing utterly that impious manner of sacrificing; for God had determined that the abrogated use of the ceremonial worship should at length be utterly rooted out, so as the least trace thereof should not remain. Wherefore when as the set time doth consist of two parts, the abrogation of lawful worship, and the rooting out of adulterous.  
For the fi●st it is agreed upon amongst all, into what time it fell out, neither can the second be obscure and hidden, if we diligently peruse the history. We know from Christ raised up from the dead, unto the times of Vespasian, this abomination did stand in the holy place: holy, both by the first institution, and also by the estimation of the common people without any interpretation.  
But he having surprised jerusalem, did burn the Temple and deface that place, where alone it was lawful to sacrifice. Who would not now have thought the abomination to be made desolate, but soon after it shown itself again a little, until Adrian wasted the jews with a new slaughter, and took from them all hope of recovering the holy rubbish decayed; For which cause they had raised a sharp war.  
Did then the hatred lie buried from this time? after a few years it made new broils again: for wicked julian having gotten the government, was the author and furtherer of the restoring the abomination, not only giving them liberty to repair and build the Temple, but also by commanding the charges to be supplied out of the public revenues of the common wealth. Socr. lib. 3. 20.  
Neither went they negligently about the business when they had this liberty: The jews did diligently follow their opportunity.  
All things were in a readiness towards the building: but God did suddenly befool and make void all their labour and impious endeavours. An exceeding great earthquake did shake and utterly overthrow the old foundations which were yet remaining; or as Theodoret reporteth, themselves cast it down with their own hands, thinking to build it new from the lowest foundations lib. 3. 20.  
Then fire falling down from heaven, did burn up all their working tools and instruments, so as will they nill they, they were constrained to desist, and leave off their enterprise, & to go home every one into those country's, whence they had run together out of every place on all sides.  
Cyrill of jerusalem maketh mention of this prophecy of Daniel, when the jews did first set upon the work, which Christ hath also laid down in the Gospels, and spoke it unto many in private, that now was the time come that a stone should not be left upon a stone in the temple, but that saying of our Saviour should be fulfilled. Neither was his prediction vain: The earthquake the very next night confirmed the very truth thereof.  
Now, that I may conclude with the words of Socrates: So therefore was the Temple utterly overthrown in stead of the new building, which was prepared. But now that we have seen many and diverse overthrows, which of them shall we make the beginning of the account? Assuredly the last: for a thing is not said to be utterly waste and desolate before it be so cast down, as it riseth up no more. As long as it doth a little after revive again; It hath a being after a sort though very troublesome. When after julian therefore nothing mo●e was attempted, let us acknowledge from that time the abomination utterly made desolate.  
Now then, we have the set time of the beginning certain, the last open overthrow of all the legal worship, which came to pass in the days of julian, about the year 360. For O●uphtius doth cast the first of Constantine into the year 304. whereunto if we add 31 years of his reign, and then 24 of his Son Constantius, and last of all one, and certain months of julian, we shall find the Apostata to have reigned precisely at the said time. Let this be spoken of the Epache or just time of beginning of the account; the space of time followeth, which can not be concluded in the number of so many natural days.  
No such thing, as is here foretold, did fall out about that time. And the prophet useth, when natural days are understood to add, and put to their terms, whereby to know them, as unto evening morning 2300. days, ch. 8.14. which bounds being here wanting, we are not to think of any other days then before of the weeks, whereof every one did signify a week of years: after which account every day most be taken for a year. Neither so also but also the julian years, of which sort were those seventy of weeks; whereof if we put 1290 years to the times of julian the Apostata, the foreappointed time will end, and be out at the year 1650. exactly when a time, times, & half a time shallbe ended as before, vers. 7. Then shall Euphrates be dried up, that the way of the Kings of the East may be prepared, Apoc. 16.12. Then the tidings out of the East shall trouble the King of the North, as before chap. 11.44. Then the Bride, which hath been banished from the marriage bed so many ages and generations shall at length, hear, return, Return O Shulamite, as we have showed upon Canti. 6.13. Then finally shall that voice ring out Hallelujah, for the marriage of the Lamb and his wife, Apoca. 19.4.7. for these things do belong to the same time, and these are the things which shall presently follow the destruction of Rome, whose last destiny or ruin is now at hand, as we have made plain and evident in the Revelation.  Vers. 12. 
Vers. 12.  Blessed is he that waiteth and cometh. 
So is the first bound and limit, which being known, the second cannot be hard nor hidden, for this of 1335. days doth add and put to the former 45 years, and doth end at the year 1695. The former number did end at the first reeling and declining power of the Turks, this second at the defacing and utter abolishing of the same: That was perfectly finished together with time, times, and half. This shall end together with that space of an hour, and a day, and a month, and a year, Apoc. 9.15. The tidings before did trouble him from the East, but now his universal slaughter shall be in the Land of Tzebi, or judea, and before th' s last limit is that ample and large promise prefixed: Blessed are they that wait, and do come unto it. And then indeed shall all the Saints be blessed, who shall have a glorious resurrection, and be raised out of the dust of destruction, and every one of them shining like the firmament and stars: for this is the time and limit of that resurrection, of which before, vers. 2.3. and Apoc. 26.12, what shall be wanting to the chiefest felicity on earth, when the Saints shall see new jerusalem coming down from Heaven, themselves enrolled citizens thereof, dogs excluded, and whatsoever is unclean, hunger and thirst to be fare of, all enemies rooted out, and all tears taken away for ever?  
When I say, there shall be all these things, and infinitely many other, which the prophets do prosecute with admirable pleasantness of words. Can it be doubted any longer, but then shall be indeed that golden age, and highest top of holy felicity, and happiness, which mortal men may expect, yea or think of in this earthly and base habitation.  
And this word alone doth false up our minds rather to hope for those things, which the Prophets have so solemnly spoken of this ma●ter, then to interpret and expound them, as already past & fulfilled long ago. For if we look back to the death of Antiochus Epiphanes, we have showed already, that the space and number of days is altogether unlike & fare distant.  
The decree or Edict of Antiochus his Son, wherein he granted the jews their own Religion freely, do not reach to the just account, as we have showed in verse 11.  
Now, if we shall cast the death of Antiochus the Father unto the 45. day from that decree, the same difference of necessity will y●t remain: but yet say I, to grant the account and calculation to be very just, what felicity did follow the death of Antiochus, that the Church might so greatly rejoice therein? except peradventure we shall think the holy people to be in very great prosperity, while they were oppressed with wars under Eupator, 1. Maca. 6.28.29. or that they could triumph greatly when Demetrius was devising a sharp and bitter persecution against them by Bachides, Alcimus, and Nicanor, 1. Macab. 7.9.26. especially in his second expedition, when there came so great trouble and affliction in Israel upon the jews, as like was not since the time that no prophet was seen amongst them. 1. Macab. 1.9.27.  
There is no need to record the ambition of the Priests, the tyranny of the Romans, the inhumanity and incivility of Herod and the Governors, and that which is fare greatest of all, the abdication and rejection of the whole nation, for so many generations to this day, all which do of necessity carry it, that this full and constant felicity of the godly, which the Angel speaks of in this place, can not be of those times.  
How much more cautelously doth the holy Spirit speak, which calls all that joy, but a small and little help, as before in ch 11.34.  

Henr. Wolphius lib. de temp.  A certain Godly & Learned Man doth think these years are to be numbered, and to be counted from the overthrow of jerusalem by Titus and Vespasian, they ate of Christ 71. from which beginning the first account falleth into the year 1361. at which time the School of Prague was founded by Ch●rles King of Bohemia, and did begin to resist and openly to gainsay the errors and tyranny of Antichrist: The second endeth in the year 1406▪ when a more clear light of the Gospel brako forth, so as the Angel here doth pronounce him blessed that sh●ll overlive these first seeds of the Gospel brought into light again.  
But we have declared already, that Titus indeed did destroy the City and the Temple, & made a lamentable Havook of the people, so as for a time they were constrained to leave off their Mosaical worship; yet notwithstanding he brought not the last giving over of sacrificing, which only the Angel maketh the set time of the beginning.  
Besides the knowledge of the Gospel is a blessed thing for all times & ages: but the Angel doth speak of a certain special felicity and blessedness, which shall come unto the godly, besides that inward joy of the Spirit: Otherwise the noting & m●rking out of certain days were in vain, neither were the promised joy of so great worth & moment, if the Saints did enjoy it always alike.  
I do not brethren bring forth their judgements, and refute them any way for to drepe at them, for I reverence their Godly Labours, and do honour their great learning and knowledge in Christ jesus: But that no opinions should be any hindrance and prejudicial to the truth, which I am sure they would have as well as I. As if the truth lay hidden in the bowels of a hard flint, and cannot be gotten out but by much dashing and many blows; yet notwithstanding I am solicitous and very scrupulous herein, least by smiting the stone, and seeking the sparkle, I should at any time let fall any virulent or venomous stro●ke upon any man's good name or credit: and I hope my Godly brethren will likewise take in good part this ●ude and disordered work, whatsoever it is, looking rather to that, which is well and profitably spoken to embrace it with thankful minds, then contemning that which is good for any other defect or unskilfulness.  Vers. 13. 
Vers. 13.  But go thou thy way till the end be. 
Hitherto was the common comfort; that which is proper to Daniel, is in this last verse; The meaning whereof is this, as if he should say: But then Daniel, go thy way, and rest content, that all these things shall come to pass towards or before the end, and although they seem to be long delayed, yet the tediousness thereof shall not be grievous unto thee: for thou in the mean time shalt yield to nature, and go the way of all flesh, and being freed from the miseries of this life, shalt quietly rest, and be partaker of that happiness, which those do enjoy which die in the Lord, and at length also shall thy body also be raised up out of the grave, in that Lot and condition which God shall give unto thee, that thou mayest be partaker of unspeakable joy, with all the rest of the Saints, and so reign with Christ for ever.  
This meditation ought to put away all trouble from the prophet, & to beget in us that moderation and steadfastness of mind, that although we be transported with an eager desire of this approaching felicity: yet notwithstanding if it be the Lords will so to have it, we may willingly departed, and lay down our earthly Tabernacles.  
It is a most pleasant thing indeed to see and behold Christ reigning upon Earth, but there is no cause at all why the holy souls should envy this pleasure and happiness to their Brethren left here below.  
Let us therefore rest with quiet minds in the midst of the tempests and dangers of this World, expecting now shortly, either in life or in death, that which is with all votes, and fervent prayers much to be desired.    
Come Lord jesus.   

The Translator to his Christian friends in Kent, Suffolk, and elsewhere, wisheth all health and happiness here and hereafter.  
I Have been often requested to translate Mr. Brightman upon Daniel & the Canticles into english, as he is already upon the revelation. I have at length yielded to do one, being both short and pithy, leaving the other to such as have more store of gifts and leisure, for reasons best known to myself, which I must crave also to keep unto myself: although I confess I would be glad that all our english Churches should enjoy the benefit of the godly & learned labours of such a worthy English man (nay what if I should say, an english prophet, as some learned beyond the seas have styled him) for as or blessed Saviour saith, (and it was his own lot and portion) a prophet is not without honour but in his own country, and among his own kindred. Marc. 6.4.  
I have seen indeed both jesuits and Lutherans abroad, and also protestants at home, both in pulpits and in private, barking and carping against this excellent and worthy man, but I spare and pity them, not any of them able to do or speak as he hath done and spoken, and many of them not worthy to carry his books after him. It is fare more easy ●o ca●p at a worthy writer then to compile a book like his, let them either mend his, which willbe a hard talk for them, speak better, or hold their peace.  
He was indeed one of a thousand, great & gracious many ways both in life and in learning, dum ea docuit quae fecit? & ea fecit quae docuit, & verba vertebat in opera. He taught that he did practise, and did practise that he taught, and so turned words into works. He was a great Artist and a great linguist. He had good skill in all arts and tongues needful for a complete divine, even in song also, (vocal music being the best) till his more weighty studies called him from the maidens, to divinity their mistress, wherein he excelled and shined above many of his fellows, all that then lived with him in Queen's College in Cambridge, whereof he was a fellow, do very well know. He shined every way, and was a Brightman indeed answerable to his name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vir splendidus, a bright man, in his life shining to all that conversed with him, and in his deep learning & knowledge shining to all that heard his learned catechizinge, common places, and lectures in the college, or his sermons in the country in Bedfordshire.  
Aquila non capit muscas. Eagle like he soareth aloft catching no flies but great and high matters; he doth not with the lamb wade in the shallows, obvious and plain places, but with the Elephant he swimmeth and helps other to swim safely over the deepest and darkest places of the whole canonical scriptures, as john's revelations, salomon's song, and daniel's obscurest vision in 11.12.  
Some may think he did altum sapere and bear to high above his reach and capacity, and therefore he the Austr. Lutheran applieth the speech of Festus to Paul Act. 24. to him untruly, but those that did well know him, and the great measure of meekness and humility that God had graced him withal, would not think that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle saith very elegantly in that eloquent exhortation Rom. 12.3. Jmum humilitatis, summum divinitatis, The depth of humility is the height of divinity: the lower in or selves, the higher with God, as himself speaketh Esai, 57.15. though he be high and lofty and dwelleth in the high and holy place, yet he will dwell also with the contrite and humble spirit, & unto such will he be a guide and teach them his ways and counsels. Ps. 25.9.14.  
And therefore I do not doubt, but God revealed much unto him & let him see a great deal more into these mystical & dark passages, than many other of his dear servants, that so he might reveal & open them to others: for as he freely received so he freely gave.  
But whither will my love carry me? I refrain: his own works shall praise him abundantly; which because being in latin, the greatest part of our countrymen do not understand. I have made his short exposition of Daniel to speak english unto them, that none may be deprived of the benefit of his godly labours.  
It is pity such a bright shining candle should be put under the bed or bushel, but to be set so as all may see & enjoy the light thereof. Math. 5.15. He hath so cleared that point of the jews vocation, which the Apostle casteth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.33. in these latter times after the overthrow of their last & greatest enemy the Turks, as I have not seen in any writer the like. He goeth beyond the strain and against the stream of the most interpreters, who go about for the most part to restrain all in Daniel to the first coming of Christ and do refer all to Antiochus, or to the Romans: which cannot be, for neither of them come to their ends in judea, or the glorious holy mountain, as the Turk shall do. Dan. 11.45.  
Daniel having in the former part of this chapter 11. laid down their other enemies the Persians vers. 2. the Grecians, chiefly Alexander. vers. 3. and his 4 captains succeeding verse 4. which came especially to two principal heads: the Lagidans in Egypt, whom he calleth the Kings of the South, as standing South from judea vers. 5. and the Seleucidans in Syria, whom he calleth the Kings of the North, vers. 6. etc. to the 36.  
Then and there he cometh to the three last enemies of the jews, the Romans, which had clipped the wings of Antiochus in the 30. verse, till at the end their own eagles wings were also clipped by the Saracens & Turks in vers. 40. the one like a dossing beast do push sore at him, the other coming against him like a whirlwind that cannot be resisted, overfloweth, bears and beats down all before it, entereth into judaea, the glorious land, which had been then a long time the cockpit of the world in the midst of their enemies, Babylonians, Persians, Grecians, Lagidans, Seleucidans, Romans, Saracens and now at this day the Turks, the last, though not the least of their adversaries, which shallbe troubled with the tidings of the eastern and northern jews' conversion, which shall make him to march out furiously against them like another jehu 2 king. 9.20. though not with like success, but he shall come to his end there, in the holy land and glorious mountain, and note shall help him, for who can help and hold him up whom God will hinder and cast down?  
Then followeth joyful return and resurrection of the jews: who lay as dead for almost seventeen hundred years in chap. 12. which if it be not meant of them, there is little comfort for them in the whole prophecy, which was the Prophet's main intention and principal drift and scope, Oculus adscopum, our eye must be always at the mark and scope, if we mean to hit the white and right meaning, and so the Apostle Paul doth call their calling and receiving unto grace, life from the dead, Rom. 11.15. whereunto most sweetly agreeth the prophet Ezekiel from the 37. chapter. to the end of his prophesy in the last 12. chapters, first setting down their conversion in the first 14. verses of the 37. where the dead and dry bones scattered come together again and live.  
2ly the unyting and joining together again the ten tribes with the two, from the 15. vers. to the end.  
Thirdly, the destruction of Gog, and all their enemies in the 38. and 39 chapters.  
Fourthly, and lastly, we have a heavenly new prophecy concerning the glorious and Christian Church of the jews, whereof Christ himself was the builder, in the 9 last chapters, beginning with a very solemn charge, for a reverend attention, and a sweet carriage, and demeanour of all parts, inward and outward, as of hart, eyes, and ears. 40.4. And also concluding with the new and lasting name thereof, not jerusalem, as of old now antiquated, but jehovah Shammah, the Lord is and will be there for ever, as being the truth of the former type, represented by the temple, Psalm 132.14. This is my rest for ever, here will I dwell, for I have desired it.  
Thus have I briefly in a word epitomised and abridged this learned exposition for thee: He shall now speak unto thee in thine own mother's tongue and native language. He will bring that to thine ears, which happily thou didst never hear of before: Make much of such faithful expositors, and pray to God to increase the number of such learned interpreters, as may help thee to see and understand such mystical visions and revelations of God, and that he would in his due time bring down those two main enemies of his gospel and his people, the Roman Antichrist in his old Rome, and the eastern Gog and Magog in his new Rome or Constantinople, who would soon fall of his own Mahumetane ponderous weight, if he were not supported by romish idolatry: And let not us protestants by our scandalous lives and conversations be any hindrance to the calling and coming on of our fare distant brethren the jews, but help forward, what we may their effectual vocation, by frequent and fervent prayer for them, and daily crucifying of sin, which crucified the Lord of glory both theirs and ours, and so together with joint consent set forth the purity of God's worship: and celebrate his praises unto the full and final end and consummation of all things.  
FINIS.