THE Work of the Age: OR, The sealed Prophecies of DANIEL opened and applied.  
Wherein is plainly proved that all the Governments in the World, except the Government of Christ, are but Images, or parts of Nebuchadnezars Image, and shall be suddenly broken in pieces by the little Stone cut out of the Mountain without hand: Together with the means how Christ will effect all this.  
Showing also that Image-Government, and Image-Worship have always been Companions.  
Explaining likewise daniel's mystical Numbers, and discovering some Misprisions about the Little Horn, both in the Translation and Application of the same.  
Amending sundry places in our Common Translation, and clearing some Chronological points from the common errors.  
By WILLIAM ASPINWALL.  
LONDON: Printed by R. I. for Livewell Chapman, and are to be sold at the Sign of the Crown in Popes-head Alley. 1655.   

The Preface.  
MOses thought it uncomely for Hebrews and follow Brethren to strive together, Exod. 2. 13. And when Joseph dismissed his Brethren, and sent them back to Canaan to his Father, he imposed this charge upon them, See ye fall not out by the way, Gen. 45. 24. So me thinks it ill becomes Christians, and Co-witnesses for Christ to bandy Arguments, as men toss Balls forward and backward, drawing black lines one upon another, as if they did fearfully and shamefully stretch both the text, and reason, if they descent from what is held forth by them. This savours not of a Spirit of Christ, it is not the language of Canaan. We may rest ourselves satisfied, when we have born witness to the truth, and held forth the light we have received. For this end was I born, and for this cause came I into the world to bear witness to the truth, Joh. 18. 37. This was Christ's work, and it should be ours also. It is the nature of Light to expel Darkness. We shall need to do no more, but hold forth the word of truth, with as much clearness as we can, and apply all other interpretations thereunto, and it will appear what is straight, and what is crooked. For, Rectum est index sui & obliqui. And truly if we pass these limits, it is a thousand to one that instead of bearing witness to the truth, we shall bear witness against some truth or other.  
We may possibly with mistaken Arguments beget Disciples to ourselves, but seldom or never (with such Carnal weapons) shall we beget Disciples unto Christ, or to his Truth. The Sun hath no need of Candles, or other adventitious lights, to enlighten the same, or to augment the light thereof. Let us hold forth the truth with all clearness, and if any thing be obscure (in regard of the Dialect, wherein it was originally written) let it be our care, with all faithfulness, to explain the same; and leave it to the blessing of God 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 2  to persuade, and to the breathe of the Spirit (whose office it is) to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  convince, Job. 16. 8. Which were it duly attended unto, would spare a great deal of precious time, and tedious writing, which many times is fruitlessly spent in Answers and Replies, that tend little to the honour of Christ, or the advantage of his Cause.  
I know it often fares with Christians as with little Children, that make haste to their Father; sometimes they catch a fall, or a knock. Peter though he was most resolved, and most forward, fell foulest. And if we look narrowly into the matter, we shall ordinarily espy a spice of Spiritual pride, as well as a strong affection to our Lord and Master, secretly couchant under our precipitancy and prefidence of spirit. Whereby it now and then comes to pass that we writ crooked, or walk crooked, and besides our rule.  
The advice therefore which I would give to others, which also I desire to take myself, is briefly this. Let us lie low before the Lord, in all our studies, and inquiries into the holy Counsels of God, especially these mystical Scriptures, and seriously weigh every word, and every JOTA in the text, comparing Scripture with Scripture. For holy men of God spoke, (and writ) as they were acted by the holy Spirit, 2 Pet. 1. 21. And the Lord keep our spiri●s humble. For, God will teach the humble his way, Psal. 25. 8. The Apostles advice is singularly useful in this case, Let each esteem other better than themselves, Phil. 2. 3. And in all our explications of dark and Prophetical Scriptures, let there run through all the veins thereof a spirit of love, and Self-denial. Not in word alone, but in deed, and in truth; for oftentimes there lies much of Self, secretly hidden under verbal Self-denial. This in sum is the advice I would give to others, and to myself also. Let me only add a word more by way of Cau●●on, when we come to treat of sealed Prophecies, such as Christ hath commanded to seal until the time of the end (a). Take heed of engaging too far, 
Of which ●d Daniels ●phecies are, Master Til●ghast well serves, p. 157 ●●.  and beware of pre-occupating Christ in opening the Seals, lest we discover our own nakedness, and out live our own interpretations. Stay we but a little, till Christ in a way of Providence open the Seal, and then we may with safety make particular applications of such Prophetical Scriptures; as we see the Saints of old have done, in applying that which is written of the Little Horn (as it is called) Dan. 8, 9 25. unto Antiochus Epiphanes. To which end you may read the Story of the Maccabees, Josephus, and others. In like manner, I doubt not but the Little Horn, Dan. 7. 8. may rightly, and without injury to the truth, be applied to Charles Stuart the late King. For as much as there are so many remarkable Characters which Christ in a providential way hath delineated▪ even to the very last stroke as I may say, which are applicable all of them unto Charles Stuart, and cannot suitably be accommodated unto any other of the Ten Horns besides him, as I suppose. But I shall speak more fully of that, when I come to treat of that Little Horn, the Lord assisting. Weigh therefore and consider what is written, and the Lord give a right understanding in all things.  
Sixth Month (commonly called Febr.) 1655. WILLIAM ASPINWALL.   

daniel's Prophecies in the 2, 7, 8, 9, and the 11th. Chapters, unsealed and opened, in some brief exercitations upon those Chapters.  DANIEL II. 
Vers. 31. Thou O King, was contemplating, and behold one great Image, this Image which was so great▪ and his brightness excellent, was standing before thee▪ and the sight thereof terrible.  
32 This Image, the head of it was good gold▪ his breast and his arms of silver: his 
II Or Bowels,  belly and his 
* Or Side.  thigh of brass.  
33 His legs of iron: his feet [part] 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them of iron, and [part] 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them of clay.  
34 Thou was contemplating, until a stone (but not with hands) was cut out, and it smote the Image upon his feet of iron and clay: and broke them in pieces.  
35 Then were broken in pieces (as one) the iron, the clay, the brass, the silver, and the gold, and they became as the chaff of the Summer threshing-floors, and the wind carried them away, that no place of them was found; and the stone that smote the Image became a great Mountain, and filled all the earth.  
36 This is the Dream, and we will tell the interpretation thereof, before the King.  
37 Thou O King [art] a King of Kings: that the God of Heaven hath given to thee a Kingdom, Power, Strength, and Glory.  
38 And every where that ●he children of men are dwelling, the Beast of the field, and the Fowl of Heaven hath he given into thine hand, and hath made thee ruler over them all; thou art he, the head of it, that is of gold.  
39 And after thee shall arise another Kingdom (the land inferior in comparison of thee) and another third Kingdom of brass, which shall bear rule in all the earth.  
40 And the Fourth Kingdom shall be strong as iron: for as much as iron doth break in pieces, and subdueth all things, and (as iron that breaketh all these) shall it break in pieces and bruise.  
41 And whereas thou didst contemplate the feet and the toes, [part] 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them of Potter's clay, and [part] 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them iron, the Kingdom shall be divided, but there shall be in it of the strength of the iron: for as much as thou didst behold the iron mixing with miry clay.  
42 And the toes of the feet [were part] 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them iron, and [part] 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them clay; in part the Kingdom shall be strong, 
g Chald. of it.  and in part▪ shall be broken.  
43 In that thou didst behold the iron mixing itself with miry clay, they shall mix themselves with the seed of men, but they shall not cleave this with that; even as iron cannot be mixed with clay.  
44 And in the days of them (of these Kings) shall the God of Heaven cause to arise a Kingdom that shall never be destroyed, and the Kingdom thereof shall not be left to other people: it shall break in pieces and consume all these Kingdoms, and it shall stand for ever.  
45 For as much as thou didst contemplate that the stone was cut out of the Mountain (but not with hands) and it broke in pieces the iron, the brass, the clay, the silver, and the gold, the great God doth make it known to the King what shall be after this: and the dream is certain, and the interpretation thereof faithful.  
NOw ere I come to the explication of these ensuing Prophecies and Visions, let me premise these few things to be considered.  
There be some Prophecies in Scripture that are sealed by a Divine decree or command, as it is written, Dan. 12. 4. But thou O Daniel, shut up the words, and seal the Book, even to the time of the end. And Rev. 5. 1. I saw in the right hand of him that sat on the Throne, a Book written within, and on the back side, sealed with seven Seals. Though they be written in the Mother Tongue, as I may say, and the words intelligible, yet they are sealed.  
Now that I may express myself briefly, yet plainly as I can, to the meanest capacity, let me propose these few Questions, with their Answers.  
Quest. 1. What is the Seal, whereby God is wont to Seal? that is, to ratify, and yet to conceal his holy Counsels?  
Q. 2. What are the engravings of this Seal?  
Q. 3. Whar is the effigies, or impression made by this Seal?  
Q. 4. What is meant by the Book, or writing sealed?  
Q. 5. How, or after what manner doth God seal this Book?  
Q. 6. How doth Christ open the Seals?  
Answ. 1 To the first I answer, That the Holy Spirit of God is the Seal, for so he is called, Ephes. 1. 3. and God useth no Seal but this.  
Answ. 2 To the Second I answer, That the engravings of this Seal (as I may speak) are the secret Counsels of God, which are known only to the Spirit of God, and by him revealed to us, as it is written, 1 Cor. 2. 10, 11. But God hath revealed them to us by his Spirit; for the Spirit searcheth all things, yea the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God.  
Answ. 3 To the Third I answer, That the written Word of God, and the holy Council of God revealed therein, is the effigies, or impression made by this Seal; For holy men of God spoke as they were acted by the holy Spirit, 2 Pet. 1. 21.  
Answ. 4 To the Fourth I answer, That the Book sealed is the Book of Providence, wherein is portrayed (as I may say) in a most lively manner, the persons and things, with such distinguishing Characters and Marks, as do exactly answer the mind and Counsel of God revealed in his Word, as appears by the opening of the Seals, Rev. 6.  
Answ. 5. To the Fifth I answer, That the spirit of God; seals the writing, by expressing himself under▪ such dark representations, Hierogliphics, and metaphors, as it passeth all humane and angelical capacities▪ to make a perfect and particular application thereof, until Christ Jesus the Lion of the tribe of Judah (who only is worthy to open the book and unloose the seals, Rev. 5. 5. 12) do in a way of providence first break open the Seals. And then we may be capable to discern the perfect Harmony, that is betwixt the Prophecies, and the persons there described and not till then.  
Answ. 6 To the last I answer. That Christ opens the Seals, by producing the persons intended, to Act in a providential way, according to the eternal Counsel of his Father, revealed in his word. Which is called the Decrees-bringing-forth, Zeph. 2. 2▪ And I may (not unfitly) call it a providential description, or exemplification of his Father's Counsels. Thus Christ breaks open the Seal, and then if we have spiritual eyes, we may discern each lineament or ingraveing of the Seal (imprinted as it were upon wax or clay) answering line to line exactly. Until which be done, yea, till Christ begin to draw out the last line or character, we shall not be able to make particular Application of such Sealed Prophecies. Wherefore I durst not attempt to make particular application of that little horn in the seventh of Daniel, unto Charles Stuart the late King, t●ll Christ had▪ first begun to draw out the last line or Character, in a way of providence.  
Thus I have given you the sum of my thoughts, touching Sealed prophecies, as briefly and as plainly as I could. Let me only add this word of Caution more. That Keys were never ordained to open Seals. Wherefore since the wisdom of God▪ saw it not good, to set Looks upon Prophecies, but Seals: and since none hath prevailed▪ nor was judged worthy to open these Sealed Books, but the Lamb: Let us wa●t with faith and patience till Christ open the Book and then we shall see him delineate the persons and things (intended) in the Actings of his providence. And so doing, we shall neither be deceived ourselves, nor misled others. For which end it is that I have thus opened myself▪ in these poor broken expressions, ere I proceed to the unfolding of daniel's Prophecies. Intending to speak briefly, to those Prophecies only, which are already accomplished, or in accomplishing; and shall proceed no further than Christ hath gone before me in the Actings of his Providence. This being premised, I shall briefly come to speak of those Prophecies which are unsealed, and first of this Dream or Vision of Nebuchadnezzer.  

The Explication. Dan. 2. 31.  
31. Verse. One great Image.] It is very remarkable, that in this Dream, God represents to Nabuchadnezzar, the true and proper nature of all earthly forms of Government, which should be in the world, during the time of the four great Monarchies (after Nabuchadnezzar had demolished that Government which was of Christ's own institution, until the time that he would restore the same, and deliver the Kingdom and greatness thereof unto the Saints of the most high) under the representation of an 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies any form or figure which we make or fancy to ourselves. An invention of our own, or according to our own minds.  IMAGE, even the Image of a Man. Which doth denote unto us thus much; that all the governments instituted and erected in the world (under these four Monarchies) by men or by humane policy, ever since the Government of Christ● own institution was laid aside, even to the time of the 
i Acts 3. 21.  restitution thereof, are in God's account, but very Images, or all of them put together, do but make up this one Image, as it is here called. And though I cannot say these Images and Forms of Government of men's devising, are those Images forbidden in the second command (for the word is not the same, nor do civil forms of Government immediately concern the worship of God,) yet this is observable, that in the next chapter, Nabuchadnezzar frames to himself a Golden Image, for divine worship, Semblable thereunto. Which hath ever since been the woeful Concomitant, and bitter fruit or result of such ●mage Government. Wherefore Paul taking notice hereof, that it hath been the constant practice of Gentile Nations, to model their Divine Worship, and Church Administrations, according to the form of their Civil Governments, he advertiseth the Romans, not to be conformed to the world, Rom. 12. 2. His meaning is, (as Mr. Cotton hath often observed) he would not have the Saints in Rome to model their Churches, and Church-Administrations, according to the Pattern of the Roman Civil Power. This IMAGE is here called 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one Image] although it comprehended all the Four great Monarchies and Kingdoms under it. To show, that all of them are but parts of this one Image. And their Governments are but Image-Government.  
Now the Characters of this IMAGE are these four.  
1 It was so great] to wit, it comprehended the Four Monarchies, or Kingdoms, as it is interpreted, Verse thirty eight, thirty nine, forty.  
2 It is described by the outward Pomp and Splendour, not only of the Head, but all the parts of it; his splendour or brightness excellent.] And this is a common Character of all the Four Monarchies and Kingdoms under them, they all affect worldly pomp and glory.  
3 It is said to stand before him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports the acceptance that this Image-Government found in the hearts of all the Kings and Monarches. And so the word is used, Psal. 1. 5. to stand with acceptance. And this shows the complacency and content they take both in their pomp and splendour, and in the Government new Modelled by them. This is the Third Character.  
4 This Image is described by the Tyrannical spirit, that appears in all of them, from the first to the last, from the highest to the lowest; His visage 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  terrible,] dreadful, or formidable. This is not here put for a Character of the Little Horn, Dan. 7. but for a common Character of the great IMAGE, and all the Four Monarchies comprised therein, and the several Kingdoms appertaining thereunto; and this ever hath been, and ever will be the close of all Image-Government of men's devising; Terror and Tyranny are indelible and inseparable Characters of all worldly Governments whatsoever. Pleasing indeed are their new devised Governments to themselves, as was showed before else they would not endure that they should stand before them. But terrible, dreadful, and tyrannical are they to others that cannot comply with them, nor fall down and worship them. These are the Four Characters which are common to all the Four Monarchies, and the parts thereof, and they are true of the whole Image, and every part thereof.  
The next thing remarkable in this IMAGE, or Image-Government 
Vers. 32.  is, the progress they make from evil to worse, they are always best at first; At first they are good gold] they themselves pretend so, and many others think so. And comparatively they may be called good gold, because their Actions at their first rising are more just and righteous, than afterwards they prove to be. A kind of necessity putting them upon it, that they may ingratiate themselves, and their New Image with the people. And it is most natural, that the Head, which is the most noble part, should first be brought forth, but this continues not long. The durance of the Babylonian Monarchy, or head of Gold was but seventy years; the special Character of this Monarchy is the unity of it, in which respect it is called the Head, which is but one.  
In the next place it degenerates from Gold to Silver, which is a Metal of a base alloy; and this is interpreted, vers. 39 of another Kingdom and Government succeeding the Babylonian, and inferior to it. This Government for the nature was meaner, and base, more formidable, and obnoxious to the Church of Christ, but of longer durance, and so was the Persian Monarchy. The Character of this Monarchy is Union and Division together, it is one Breast, but two Arms, Medes and Persians Dan. 6. 8.  
Thirdly, from Silver it becomes Brass, which shows the worsness of the Third, or Grecian Monarchy, which more bitterly infested the Jews with Wars, and set up the abomination of desolation, as Daniel shows at large in his eighth Chapter. The division of this Monarchy is expressed when he saith, his Thigh of Brass.] He doth not say, thighs of Brass, for that would imply only a twofold division of Alexander's Successors, which was , Dan. 8. 22. but he saith, its thigh of brass, to intimate that one of Alexander's Successors should prove very infence against the Jews the people of God, as Antiochus Epiphanes in more especial manner was. This Monarchy as it is base for the original of it, so it is longer for continuance then the Persian Monarchy.  
In the Fourth and last place this Image degenerates under the 
Vers. 33.  Fourth Kingdom, or Monarchy, unto Iron Legs, and then into feet and toes, part Iron, part Day. The special Characters here given of this Fourth Monarchy are these three.  
1 Its division into two parts, his Legs of Iron.] And this expresseth the division of the Empire after Constantine the Great into the Eastern and Western Monarchy.  
2 The division of this Monarchy into Ten toes, or Ten Kingdoms, which is another Character whereby this Fourth Kingdom is deciphered, and distinguished from the other foregoing Monarchies.  
3 This Fourth Monarchy is differenced from the rest by the mixture of strength, and weakness, in all the Ten constituting parts of this Monarchy. They are part Iron, part Day.] Iron expresseth strength, or prevalency, and clay, or Potter's clay expresseth the fragility of this Monarchy, after its tenfold Division, vers. 42. or the capacity it stands in to be broken, in regard of its composition of such Heterogeneal parts, the one being fit to break the other into pieces, as it is written, Psal. 2. 9 Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a Potter's vessel. So that by Iron thus interpreted I understand the Godly part in these Nations, which at length shall break down all Image-Government in all the Ten Nations, that will not submit to Christ, they shall break them as a Potter's Vessel is broken, never to be pieced more. Yet before that time, this Iron part, or better part will mix themselves with the seed of men, verse 43. They will make 
m Gen. 6. 2. 2 Chro. 18. 1.  Confederacies▪ and Marriages with Carnal men, and adversaries of Christ's Kingdom. And this hath been fulfilled in Marriages and Confederacies with Idolaters, whereof I might give plentiful examples both old and new. This is mixing with the seed of men, or mixing iron and miry clay.  
Again, as Silver denotes a Kingdom inferior to Gold; and in regard of the nature of it base: so Iron doth imply that this Fourth Monarchy should be base than the Third, which was of Brass; and as Iron is harder than Brass, so the Fourth Monarchy should use the people of God more hardly than the former. And taking Iron in this sense it doth not denote the better part, (as when the Prophet compares the Toes to a mixture of Heterogeneal or contrary parts) but the worseness, baseness, and hardness of this Monarchy, beyond the Grecian Monarchy next foregoing. And this is for durance longer than any of the rest, yea than all of them put together.  
Thus you see a lively portraiture of worldly Governments, and how they do by degrees degenerate. Take them at the first, and they are the best. They are in appearance good gold; and in some respect they may be called good gold; for necessity requires, that in the first entrance of their Government they should put forth some acts of Justice, 
u Ad faciendum populum.  and fairer pretences of public good, in their new devised form of Image-Government, than any other Government that did precede. Now this Image of Civil-Righteousness, cannot be satisfied without another Image of devised-holiness suitable thereunto, to please their own Consciences, and the Consciences of others that look towards Heaven. Therefore as Nabuchadnezzar did, so do they frame and contrive a form of Church-Administrations suitable to their Civil State, else they should be counted irreligious.  
This being done, the Image stands before them, as it is said, vers. 31. They are well pleased with it. And now all men must stoop and bow to this Image-Government, and Image-Worship, or else it will become a terrible Image to them that oppose it, and cannot in Conscience comply thereunto. Nothing but Fire and Faggot, and all kinds of Torments and Sufferings shall be prepared for such, Dan. 3. 20, 21. Hebr. 11. 36, 37. If Amos be too plain and bold to meddle with great Personages, the Land is not able to bear his words, Amos 7. 10, 11. yet Amos escaped with a check only. But had he lived in the days of this great Image, as John Baptist did, it might have cost him Imprisonment, Matth. 14. 3, 4. And verily, little do men know what their hearts will be, when they cast Christ's Heralds into prison. This is the terrible visage of the Image under all the Four Monarchies, but most of all in the Iron-Age of the Roman Monarchy.  
The very natural effect of this terror and tyranny is Division, vers. 41. The Kingdom shall be divided; and the end of Division is Ruin; As our Saviour tells us, Matth. 12. 25. Every Kingdom divided against itself comes to desolation. Thus you see the Revolution of all Human earthly Forms or Images of Government, from their Rise to their Ruin, which you may call the MONARCHICAL Ring or Circle. And let such as wait for the downfall of this Fourth Monarchy, and the Ten Kingdoms thereof, and the setting up of the Kingdom of Christ Jesus, remember this for their comfort, that God doth represent these Toes or Kingdoms (unto N●buchadnezzar) made up and compacted of such parts as are inconsistent, and will at length break one another. In which respect it is said, The Kingdom shall be partly strong, and in part broken, vers. 42. And it is considerable, how the Holy Ghost directed the Pen of his Servants in writing. For first, when the Prophet speaks of their parts, he writeth the word, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  part of them were Iron, with Jod, which is the numeral letter for ten. And when he saith, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  part of them were Clay, he writeth it with the letter Vau, the numeral letter of six. As if he would intimate to us, in the very manner of writing. That in the first beginnings of these ten Kingdoms, there should be more strength and hardness, and less fragility. But when he speaks of them the second time, vers. 41. 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he writeth the Pronoun alike, in speaking of the Iron, and of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Clay, to express the equality and likeness of these two tempers. But when he speaks of them the third time, vers. 42. 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he writes the Pronoun, as if he would express more fragility of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Clay, than strength of Iron in the Toes, towards the end of the Fourth Monarchy; so that the brittleness of these earthly Governments seems to be intimated in the various writings of the Pronoun, which I conceive to be the reason of their various readings in the Text, and in the Margin.  
The last thing observable in this Dream, or Vision, is the stone cut out of the Mountain, and breaking in pieces these former Governments. Touching which stone let these things be inquired.  
Quest. 1. What is meant by this Stone?  
Quest. 2. What is meant by that phrase, cut out but not with hands?  
Quest. 3. How doth it smite the Image▪ upon his feet of Iron and Day? and how doth it break them to pieces? and when?  
Quest. 4. What will be the effect of this Stones smiting of the Image?  
Answ. 1 To the first I answer, That by Stone is meant a Kingdom, as may appear by comparing verse thirty four with verse forty four, where it is so called; The word there used for 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kingdom, is the same that is used to express the Civil Power, and Government of the other Monarchies, vers. 39, 40, 41. which argues that the Kingdom here spoken of is not (as some apprehend it to be) a Spiritual and internal Kingdom, whereby Christ reigns in the hearts and Consciences of his people; but it is an external Kingdom, whereby he rules and guides the World with Righteousness and Judgement, Psal. 98. 9 He comes to judge the earth; with righteousness shall he judge the world, and the people with equity. Of this Kingdom it is spoken, That the 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Government shall be upon his shoulder. The word there used is always put for Temporal Government (as we call it) not for Spiritual; for a Dominion over the bodies, and estates, and outward actions of men, not for a Dominion over their Consciences and Spirits.  
Of this Kingdom and Government, it is said to begin in the days of the ten Kings, or Toes of the Fourth Monarchy, vers. 44. And in the days of them (of these Kings) shall the God of Heaven cause to arise a Kingdom that shall never be destroyed, etc. The words are very observable, he had spoken of the toes of the feet, and their unequal mixture, in the next preceding verses, and now in this verse he saith, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the days of them, that is, in the days of these Toes, as the Pronoun relative doth necessarily infer. And then by way of Exegesis, addeth a description of the dignity of those Toes, they were Kings. Now in the days of these Kings he saith, The God of Heaven 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall cause to arise a Kingdom; which doth infer, that the Kingdom here spoken of, is such as had not a being, or to use the Prophet's words was not caused to arise until the days of these Ten Toes, or Kings. Whereas the Spiritual Kingdom of Christ, and his Regiment in the Souls and Consciences of his people, was begun many years before the time of these ten Kings, yea long before any of all the great Monarchies, even from the beginning of the world. The Kingdom therefore here spoken of, cannot be meant of an inward and Spiritual Kingdom, but of an external Kingdom over men's bodies, and outward actions.  
This Kingdom is here described;  
First, By its Divine original, It is cut out, but not with hands, vers. 34. 45. Jesus Christ the 
y Gen. 49. 24.  Stone of Israel, received this power from the Father actually, in the days of these ten Kings, towards the end of the Fourth Monarchy, Dan. 7. 14. And to him was given absolute Sovereignty, and Glory, and Dominion, and all People, Nations, and Languages shall serve him, etc.  
Secondly, This Kingdom is described by the perfect constitution of it, it is such a Kingdom that shall never 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be destroyed, or as the word signifies, shall never be corrupted; the Constitution being Divine, and the Administrators thereof Saints, it can neither be corrupted nor destroyed, as it is said, Dan. 7. 14. where the same word is used.  
Thirdly, The perpetuity of it is set forth in these words, Shall 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  never be destroyed, and therefore it is called an everlasting Kingdom, Dan. 7. 14. These are the Three principal Characters of the Kingdom of Christ, or the Fifth Monarchy, as it is called.  
Answ. 2 To the Second I answer, That the cutting out of this Stone, but not with hands, doth deny, that it is from any Human policy or contrivement, and therefore the Dominion and Sovereignty thereof is from above. My Kingdom is not of this world, Joh. 18. 36. And therefore his Servants would not then fight for it, till the time was come which the Father had appointed. And then he goeth forth to War, and his Servants with him, vers. 12. 7. & 17. 14.  
Answ. 3 To the Third Question I answer, He smites the Image, or Image-Government, by the Ministry of his Word, Rev. 19 15. Out of his mouth goeth a sharp sword, that with it he should smite the Nations. This is the first Act, as I may say, of this Stone. Which argues, that when the season comes for Christ to challenge his Kingdom, his Servants first prepare his way, by publishing to all the world his Royal Power and Sovereignty, and declaring the encroachments of worldly Powers upon his Royalty, whereby the free passage of Judgement and Justice hath been obstructed, and the inhabitants of the Nations deluded with an Image-Government. And having thus sent his Heralds before to advertise the People and Nations, he than comes to break and crush them with his Iron Sceptre, and rules them with a rod of Iron, Rev. 19 15. Psal. 2. 9 And who is it that doth not see (or at least may) that Christ hath already begun to break the Nations, and Governments in the World, and in these our Nations also, in the late Wars and revolutions of State? And is not this some beginning of his Kingdom? As for the time when this shall be done, it is said in the days of them, (of these Kings) that is, Christ will first send abroad his Heralds, and such as will not stoop to him he will break in pieces, whilst yet these Kings and Kingdoms, or various kinds of governments have a Being. And hath not Christ made good all this before our eyes? The Servants of Christ, as Heralds, have gone before to publish the Royalty of this only and blessed Potentate, witness Mr. Archer, M. Tho. Goodwin, and many others, and some to this day suffer for their boldness in that behalf. And that Christ hath ruled with his Iron Rod is manifest to our own experience. We all know what strange Revolutions, and overturnings▪ of this Government after that, hath been already made.  
Answ. 4 To the Fourth I answer, That the effects of this Stones smiting the Image-Government of the Fourth Monarchy upon its feet, are clearly expressed to be two; First, by the Ministry of his Servants, he so smites them with the word of his mouth, that they become as the chaff of the Summer Threshing-floors. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth such an action as reduceth this Image of Gold, Silver, Brass, Iron, and Clay into most fine and subtle dust or powder, whether by rubbing, filing, pounding, or the like, as the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import, which properly signifies in pulverem tenuissimam redigere. And Daniel himself was one of Christ's Heralds that filled the Golden head of this Image to limell, Dan. 4. 25. and 5, 25, 26, 27, 28. and yet he was honoured by Belshazzer, Dan. 5. 29. The meaning I conceive is this, that Christ's heralds do so smite and thrash these Image Governments consisting of Heterogeneal parts, to wit, iron and clay (but now become more clay than iron,) that they bruise them to dust. In so much as now men grow to be awakened more and more to see the vanity of all humane forms of politic governments, and more to relish, and admire, and affect, the purity and simplicity of Christ's righteous administrations. So that now they begin to perceive the Levity of these worldly Governments, and begin to grow weaned from them. The Second Act or effect of this Stone upon the Image, and all the parts thereof, thus broken to pieces, as dust in the Summer threshing floor, is, the utter removal of these powers; Which is here elegantly expressed, the wind 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  carried them away, or lift them up, as the word signifies, they were become such light dust by the ministry of the word, that no place was found. They will be totally removed, and forgotten, as it is written Isa. 65. 17. they shall not be remembered, nor come upon the heart. And as the ministry of the word and Spirit, doth at first smite them, and reduce them to powder, so now it blows them away, and blots out their memory; Which argues it must be a continued Act of the ministry of the word that must effect this, when the season is come of Babel's ruin, and a little before.  
Now this Stone having broken to pieces and dissolved all other Governments, he proceeds to set up his own Kingdom, according as it is said, this Stone that smote the Image became a great mountain, and filled all the earth. This shows the universality of the Kingdom of Christ over all Nations, which you may make a fourth mark or description of the fifth Monarchy.  
And this may suffice to have spoken touching this Dream or Vision of Nebuchadnezzer, wherein you may see how God represents to him, not only what should ensue in his Monarchy and Government, but what should come to pass 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after that, even to the utter abolition and removal of Image-government, unto the setting up of the Kingdom of Christ all the world over. All which he hath done in most exquisite and choice expressions and metaphors, so as none could make particular Application of the same, had not Christ first gone before us in his word, and after that in his providence, so opening the Seal.   

Dan. Chap. 7.  
Vers. 8. I was considering the horns, and behold, another little Horn came up among them, and three of the first Horns were plucked up by the roots by his prerogative: and lo eyes as the eyes of a man in this horn, and a mouth speaking great things etc.  
I have already writ an Explication and Application of this Chapter, and in particular of this Little Horn. But because others apply it otherwise, I shall add a few words in this place, for further clearing of the same.  
To which end I shall gather up what the Prophet speaketh of this Little Horn, and give you the principal Characters, by which this Horn is described, and compare it with the providential accomplishment thereof in the late King. And make some Queries upon the various interpretations, which I have found made by others, and so leave it to others, to consider and judge, as God shall please to cast in any Beam of Light.  
Divers are the Interpretations which are made of this Little Horn. Some apply it to Antiochus Epiphanes; Others to Mahomet: Others to the Roman Civil Power, or to the Antichristian power, or both; Others to the Norman Race, or William the Conqueror; And lastly I have made Application thereof to Charles Stuart, the late King that was beheaded. Some other Application I have met with, which I judge not worth the answering or enquiring into being inconsistent in itself.  

The little Horns Characters, as they are given us by Daniel, are these.  
1 He is a Horn, Dan. 7. 8. which denotes Sovereignty, vers. 24.  
2 He is one of the ten horns, or amongst the ten horns of the fourth great Beast, vers. 7, 8, 24.  
3 He is a little horn, vers. 8. which must be understood to be little in some scriptural sense.  
4 He plucks up three of the ten horns, by his prerogative, vers. 8.  
5 He is described by his vigilancy, and carnal policy, he hath eyes as the eyes of a man vers. 8.  
6 He is described by the Bent of his spirit against God, and against the ways of God, and against his Saints, expressed by his words, vers. 8, 25. and by his actions, wearing out the Saints, vers. 25.  
7 He is described by the wilfulness of his Spirit, expressed by his Countenance (for vultus est index animi) or if you will the Stoutness of his Spirit, and averseness to be counselled by his Compeers, vers. 20. his visage was more stout than his fellows.  
8 He is described by his engagement in war against his best Subjects, namely the Saints, vers. 21. and that in all the three Kingdoms. In respect whereof they are said to fall by his prerogative, vers. 20.  
9 He is described by the advancement of his prerogative to the ruin of his Subjects. Wherefore it is said, that he plucked three of the Kingdoms up by the roots by his prerogative, but one of them more especially, vers. 8. and three of the ten Kingdoms of the fourth Monarchy fell by his prerogative, but one above the rest, vers. 20. That is, they were slain with the sword, as that phrase imports, Lam. 2. 21. Touching which see more in my Explication and Application of the 7▪ of Daniel, formerly put forth.  
10 He is described by his oppression of his best Subjects, (here called Saints) with taxes, and tribute, loans and Ship-monies, as the word may import, vers. 25. he shall wear out the Saints of the most high.  
11 He carrieth on a secret design, to subvert the ancient government of the nations, expressed in these words, he shall think to change times and laws, vers. 25.  
12 He is judicially tried and sentenced, vers. 26. the judgement shall sit, and vers. 10. the Judgement sat, and the Books were opened.  
13 He is divested of his Royalty in all the three Nations, The Thrones were cast down, vers. 9  
14 He is beheaded, vers. 11. The Beast was slain by dismembering, as the word imports.  
15 After this proceeding with the Beast, or little Horn, there follows a total removal of Sovereign Power by a public Act of the State. They shall take away his absolute Sovereignty, v. 26. And they shall burn his carcase, ver. 11.  
16 All this must be done before the change of Government in the other seven Kingdoms of the Empire, vers. 12. As concerning the rest of the Beasts, they removed away their absolute Sovereignty: yet a prolonging in life was given them for a season and time.  
17 You may add to all these, the season in which all these things shall be acted; To wit, at or nigh, the expiration of a time, times, and half a time, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import, vers. 25. Touching which you may read more in my Explication of this Chapter at large.  
These are the principal Characters, which the text gives us of the Little Horn, whereby to distinguish it from all other. Now let it be considered, to what King under the Fourth Monarchy (or great Beast) these may most fitly be applied.  
First therefore to speak of Antiochus Epiphanes, he was one of the successors of Alexander the Great, and a member of the Third Monarchy, not of the Fourth, as Mr. Tillinghast rightly observes, in his knowledge of times, pag. 102, 103. Neither did he pluck up the other three parts of the Grecian Monarchy by the roots; nor was he judicially tried, sentenced, and beheaded, as it is said of this Little Horn. Neither did his Actions fall out, within the compass of a time, times, and half a time, spoken of by Daniel: but many hundred years before. In all which respects, it may be justly Queried, how these Characters of the Little Horn can suit unto Antiochus.  
Secondly, as touching Mahomet, I shall need say no more but this: That Mahomet was never (that I remember) accounted by any, to be one of the Kingdoms of the Fourth Monarchy, and therefore cannot be intended by the Little Horn. But if it be said, that the Little Horn is distinct from the ten, and therefore may be understood of Mahomet well enough. Let it then be considered in what sense Mahomet can be said to rise up among the ten Horns of the Fourth great Beast? and what those three former Horns were, which are said to be plucked up by the roots, and to fall before him, or by his Prerogative? Moreover, some of the Characters of the Little Horn are not yet accomplished in Mahomet. He hath not been judicially tried, sentenced, and beheaded. He hath not been divested of his Sultanship, but retains it still. Nor can it be averred definitively, that the rest of the Beasts shall have a prolonging in life granted them, after he is slain. Wherefore it cannot be concluded positively, that Mahomet is the Little Horn, till all be accomplished.  
Thirdly, as touching William the Conqueror, or the Norman Race, let it be inquired, how it can be said of him, that three of the ten Horns or Kingdoms, belonging to the Fourth great Beast, were plucked up by the roots, and slain with the sword, before him, or by his Prerogative? He did indeed invade England and subdued it, but whether he left Religion (the chiefest Root of a Nation) better or worse than he found it, is hard to say. Yet suppose he had inverted the Government, and rooted up Religion in England, what is that to three Nations? Neither was William, that Conqueror judicially tried, and beheaded, as it is said of the Little Horn. Neither was his absolute Sovereignty utterly abolished, but hath continued ever since, until the time of Charles Stuarts beheading, during the space of many hundred years.  
Fourthly, If it be apprehended to be spoken of the Roman Civil power, or of Antichrist, or both: (as I know it is by some of late) Then let it be considered, how it is possible that the Roman Civil-power, consisting of ten Horns, as the constituting parts thereof, can be said to be one of them, or to rise up amongst them? Can the whole be one of the parts? or rise up 
Quae. 1.  amongst the parts? It might rather have been said that the Horns spring out of the Beast, than that the Beast should spring up among the Horns.  
Quaer. 2. Seeing the Ten Horns (or constituting parts of the great Beasts power) did but begin to be divided, Anno 456 (as 
b In his Knowledge of the times, p. 57  Mr Tillinghast doth observe out of Mr. Mede) which was some years after the first rise of Antichrist, and many hundreds of years after the rise of the Roman Civil-power; How can either the one, or the other (which had their rise and existence before the Horns) be said to rise up amongst them? And if amongst them, will it not infer that the Horns were Horns, ere the Beast, (whose Horns they be) was a Beast? which seems to be inconsistent. See Master Tillinghast in his Knowledge of the times; p. 61.  
Quae. 3. Seeing the ten Horns are constituting, or integral parts of the Fourth great Beasts power; How can it be said, either of the Roman Civil-power, or of Antichrist, that three of the ten Horns, or integral parts of their power, were plucked up by the roots, and slain with the sword, either by the one or by the otber, before that either of them had a being? Is it possible that the parts can have existence (as such) before the whole? Or in what sense can the whole be said to pluck up any of its integral parts by the roots, ere itself have existence?  
Quae. 4. How can it in reason be imagined, that the rest of the Beasts, Horns, or Kingdoms (viz. the seven that remained) being constituting parts of the Fourth great Beasts power, I say, how can they retain life for a season, after the Beast whose Horns they are, is slain?  
Quae. 5. Seeing that three of the ten Horns of the Beast, are said to fall before the Little Horn, or by his Prerogative: Let it be considered and well weighed, whether the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word there used, be ever used (in Scripture) for a people's revolting from their Prince? Or whether it ought not here to be understood rather of a falling by the sword, as Jeremiah useth the same word, Lam. 2. 21. But yet if it might be understood of a falling off or revolting, let it be considered notwithstanding, how suitably this can be applied to the Goths and Vandals, who sacked Rome, and took it, under the conduct of Gensericus? Might it not rather be said, that the Roman▪ Civil, or Antichristian Power fell before them, than they before it? And how can this suit unto the Little Horns Character, vers. 20? where it is said, before whom, or by whose Prerogative, three fell.  
Quae. 6. If Antichrists rise added 
d Mr. Tilling. Knowledge of the times, p. 61, 62.  Crowns unto the ten Horns Rev. 12. 3. and 13. 1.) to wit, Sovereignty and jurisdiction: How can it be said of these three Horns, that they were plucked up by the roots, and fell before the little Horn, or by his prerogative? Is adding of Crowns, a pluking up by the roots? Or which three of the ten Horns are they, of whom it is here meant? If it be said, that we are not to understand three as a definite number, but as a number of perfection, denoting divers and many of the Horns; I wish it may be well weighed, how unsafe such an interpretation may be. For if it be granted that three in this Prophecy is not a definite but an indefinite and uncertain number, put for Many: will it not open a door to some, to question the Trinity of Persons in the Godhead? and to say, there are many persons, because three is counted a number of perfection, and doth not denote a certain but an uncertain number, which, would be of dangerous consequence? Besides, it may justly be inquired, where the Scripture accounts the number three, a number of perfection? Often we read of seven so used, as the Seven Spirits of God, the Seven Golden Candlesticks, the Seven Churches of Asia, the Seven Stars, the Seven Angels, the Seven Seals. And it is usual in Scripture to reckon by Sevens. But I do not remember the like rotundity in the number three. And if we should make such an interpretation of the number three, as if it were put for an indefinite number, it would render the Accounts of Scripture very uncertain, which is not safe to be admitted.  
In the Fifth and last place, let it be considered, how the Characters of the Little Horn afore mentioned, will suit unto Charles Stuart the late King, in every particular.  
For First, He was a King.  
Secondly, He was one of the ten Horns, or amongst the ten Horns or Kings, appertaining to the Fourth Monarchy or great Beast.  
Thirdly, He was by original a Scot, and by consequence a little Horn, for as much as Scotland is one of the least Kingdoms of the ten. And as he was the least in respect of his original Nation, so also he was least or youngest by birth. He was not the oldest but the youngest son of James. And he did spring up (as Daniel saith) from being a King of the least of the Kingdoms, to be a King of three Kingdoms.  
Fourthly, He did in a great measure pluck up by the roots all the three Nations or Kingdoms, by his prerogative; If you understand by that Metaphor, religion and the civil rights of the Nations. Which are to the Nations, as roots be to the tree. And he made use of his prerogative to that end. For he said, he would not leave a Puritan in all his Dominions. And it is well known, how fare he proceeded to root up religion and the Nations Civil Rights, and to introduce an arbitrary government, and Popery, into all the three Nations.  
Fifthly, He was a vigilant Prince and politic, and had the eyes of a man, as Daniel speaketh.  
Sixtly, His Spirit was bend against God, and against his people, and against the ways of God, as might be instanced at large.  
Seventhly, He was a Prince of a wilful resolute spirit, insomuch as King James (his Father) sometimes would say of him, that through his wilfulness, he would lose the three Nations.  
Eightly, He made war against the Saints (the better part giving denomination to the whole) throughout the three nations. Witness, the displaying of his Banners first against the Parliament, not they first against him. And witness, the Commissions he granted to the Popish-Rebells in Ireland, against the Godly party there.  
Ninthly, He made use of his prerogative, to the extirpation of religion, and the Nations Civil Rights, as fare as lay in his power, infesting all the three Nations with intestine and bloody wars.  
Tenthly, Who is it that knows not, how he oppressed his Subjects with Taxes, Loans, Ship-monies, & c? according as it is said of the Little Horn, that he did wear out the Saints, the whole taking denomination from the better part.  
Eleventhly, It is a thing well known, that he had a secret design to change the ancient Government of the Nations, and instead thereof to have ruled by his Proclamations. And what else did his billeting of foreign Soldiers up and down the Country import, before the beginning of these late wars?  
Twelfthly, It is apparently known not only to these Nations but throughout the world, that he was brought to a Judicial trial, and received his sentence before the High Court of Justice.  
Thirteenthly, He was unkinged, as I may say, and divested of his royalty, when the Court proceeded against him as Charles Stuart a delinquent, without any Kingly title.  
Fourteen, All these Nations, yea the whole World, can witness, that he was beheaded and slain by dismembering, as Daniel foretell.  
Fifteenthly, It is well known and still remains upon record, that after his beheading, the State removed away all sovereignty out of the Nations by a public Act of State.  
Sixteenthly, We know it to be a truth, that though Charles be beheaded and Sovereignty abolished, yet the rest of the Horns or Beasts appertaining to the Empire, still retain their power and Sovereignty, and so are like to do for a short season.  
Seventeenthly, It needs no proof that all these things have been thus acted as upon a Stage, in the latter end of a time, times, and half a time. Our times drawing nigh to the expiration of the Fourth great Beast or Monarchy, as it is acknowledged by most.  
Now let every judicious and  Reader consider, and laying all that hath been spoken, by me or others, in the balance of the Sanctuary, looking up to Heaven for direction, and then comparing the word of God & the dispensations of his providence together, let them judge (as God shall cast in any light) who it is that is meant by this little Horn. And if any doubt should arise about the Characters I have collected out of the Text, whether they be the proper Characters of this little Horn, because some good men express them otherwise, let the Reader himself be judge, which of the Characters have best footing in that Scripture that describeth this little Horn. For to fetch Characters from the second, Eighth, or Eleventh chapters of this Book, willbe altogether improper, and raise a mist before the Readers eye, unless it could be manifested that those Chapters speak of the same thing, which with submission to better judgements, I may be bold to say hath not yet been done, nor can be. For as much as the matter of those Visions doth apparently differ from this of the little horn, as in part I have showed upon the second Chapter, and am now about to show further in the opening of the eighth Chapter.    
Dan. Chap. 8. 
1 In the third year of the reign of Belshazzar: a Vision appeared to me, even to me Daniel, after that which appeared to me at the beginning.  
2 And I saw in a Vision: (and it came to pass when I saw) that I was in Shushan the Palace, which is in the Province of Elam: and I saw in a Vision, that I was by the River Vlai.  
3 Then I lifted up mine eyes, and looked, and behold, one Ram standing before the River, and to him two horns: and the two Horns were high, but the one higher than the 
e Heb▪ the Second.  other, and the higher came up last.  
4 I saw the Ram pushing Westward, and Northward, and Southward, so that no Beasts could stand before him, neither was there any that could deliver out of his hand: but he did according to his will, and magnified himself.  
5 And I was considering, and behold, a He-Goat of the she Goats came from the West, upon the face of the whole earth, and touched not the earth: and that He-Goat had a horn of sight between his eyes.  
6 And he came to the Ram 
f Heb. Master of those two Horns.  that had those two horns, which I had seen standing before the river: and ran unto him in the fury of his power.  
7 And I saw him come close unto the Ram, and he embittered himself against him, and he smote the Ram, and broke his two horns and there was no power in the Ram to stand before him: but he cast him down to the ground, and stamped upon him, & there was none that did deliver the Ram out of his hand.  
8 And the He-goat of the Shee-goats magnified himself: and when he strengthened himself, that great Horn was broken, and in the room thereof ascended a Vision of four, towards the four Winds of Heaven.  
9 And out of that one of them, came forth one Horn, even the youngest by birth: and it waxed very great, towards the South, and towards the East, and towards the pleasant Land.  
10 And it magnified itself against the Host of Heaven: and it cast to the earth from that Host, and from those Stars of Heaven, and stamped upon them.  
11 Yea it magnified itself against the Prince of that Host: and from him the daily Sacrifice was taken away, and the place of his Sanctuary was cast away.  
12 (And thou O Host shalt be given up, because of the daily sacrifice with transgression:) and it shall cast down the truth to the ground, and it practised and prospered.  
13 Then I heard one Saint speaking, and another Saint said unto that certain Saint which spoke, How long shall be this Vision, concerning this daily Sacrifice, and this transgression, making desolate, to give both the Sanctuary and Host 
g Heb. For a treading.  to be trodden under foot?  
14 And he said unto me, until evening and morning, two thousand and three hundred: then the Sanctuary shall 
h Heb. Justified.  be cleansed.  
15 And it came to pass, when I, even I Daniel, saw the Vision: that I sought the meaning, and behold, one standing before me, as the appearance of a man.  
16 And I heard the voice of a man between the banks of Ulai: and he called and said, Gabriel, make that very man to understand this Vision.  
17 And he came near where I stood, and when he came I was afraid, and fell upon my face: and he said to me, Understand O Son of Man, that towards the time of the end this Vision will be.  
18 And in his speaking with me, I was overwhelmed with sleep upon my face towards the earth: then he touched me, and caused me to stand 
i Heb. Upon my station.  upright.  
19 And he said, Lo I am making thee to know, that which shall be in the 
k Heb after part of this indignation.  latter end of this indignation: for it shall be at the appointed time of the end.  
20 That Ram which thou sawest▪ the Lord of those two Horns: are the Kings of Media and Persia.  
21 And that He-Goat, that shaghaired Goat, is the King of Graecia: and that great Horn that is between his eyes, is the very first King.  
22 And that was broken, and four stood up in the room thereof: four Kingdoms shall stand up in the Nation, but not with his power.  
23 And in the after part of their Kingdom, when those transgressors are complete: a King of fierce countenance, and understanding dark sentences, shall stand up.  
24 And he shall strengthen his power, but not with his power, and he shall destroy wonderfully, and shall prosper and practise: and he shall 
l Or Corrupt.  destroy the mighty, even the people of holy ones.  
25 And through his policy, he shall also cause craft to prosper in his hand, and in his heart he shall magnify himself, and by peace shall corrupt many: he shall also stand up against the Prince of Princes, but he shall be broken without hand.  
26 And the Vision of that Evening, and of that Morning (which hath been told) is truth: as 
m Heb. and thou.  for thee, shut up this vision, because it is for many days.  
27 And I Daniel, fainted and was sick some days, than I risen up, and did the King's business: and I was astonished at the vision, but none understood it.  

The explication of the words.  
IN the third year of the reign of Belshazzar the King] These words do plainly hold forth to us the time when Daniel saw this Vision; to wit, in the third year current of Belshazzars reign, which, as is commonly taken, was the last year of Belshazzar & the Babylonian Monarchy together. As Mr. Tillinghast well observes in his Knowledge of the times, p 134. line 14. But to say it was after Belshazzar was slain, (and Darius and Cyrus did reign) is more than the text will allow, and we may not add unto the text. The words of the text do rather hold forth the contrary. For when it is said, in the reign of Belshazzar, it always in Scripture language (to my best remembrance) implies that that King was then living. And let it be considered how it can with reason be spoken, or how it can stand with truth, to say a man doth reign after he is dead? Besides, Daniel dates his Solemn Fast and Humiliation, Chap. 9 and his Prophecy, Chapter 11. from the first of Darius. And what good reason can be imagined, that Daniel should choose to date this Vision, from the reign of such a profane Epicure as Belshazzar, (suppose he had been dead) then from the reign either of Darius or Cyrus, who were propitious to the people of God, and then living? But I pass it over, as a point that doth not at all hinder the main scope of the Vision, which way soever you take it. Yet some little obscurity it puts upon the Scriptures Chronology; for which cause I would in a few words give you the Chronology of daniel's Acts, for the help of such as shall inquire into the same.  
1 Daniel was carried Captive in the third year of the reign of Jehojakim, Dan. 1. 1. which cannot be understood of the third year of Jehojakims reign after his first Coronation; for the Fourth of Jehojakim was Nebuchadnezars First, Jer. 24. 1. And he cannot be imagined to carry away any Captives, ere himself was created Monarch. But this third year of which Daniel speaks, it is the third year of Jehojakims administration and government, after he became tributary to Nabuchadnezzar, whereof we read, 2 King. 24. 1. And that was the last of Jehojakim, and the first of Jeconiah, with whom the seventy years' Captivity do begin as I might demonstrate at large. See Junius, & Tremel. upon the first of Daniel.  
2 Daniel in the beginning of the Fourth year of their Captivity was brought before the King. Dan. 1. 20.  
3 Two years after this, to wit, in the latter end of the Fifth, or the beginning of the Sixth year of the Captivity, Nabuchadnezzar dreamt, Dan. 2. 1. And in the second year (in the Kingdom of Nabuchadnezzar) Nabuchadnezzar dreamt dreams, etc. This was not the second year after Nabuchadnezzar first began to reign (for the first Captivity when Daniel also was carried captive, was in the seventh year of Nabuchadnezzar Jer. 52. 28.) but the second year, after Daniel and his companions were brought before the King, of which he had spoken in the foregoing Chapter. Read Tremellius his annotations upon this place.  
4 Daniel interprets Nebuchadnezars Dream▪ and was advanced by him, Dan. 2. 19, 29, 48. This was daniel's first 
1 Vision.  Vision, Dan. 2. 19  
5 Daniel was promoted to be ruler over the whole province of Babel, Dan. 2. 48. And continued in Babylon in that honour, until the first year of Cyrus, Dan. 1: 21. And Daniel was, unto the first year of Cyrus.  
6 In the first year of Belshazzar, Daniel had a Vision of the four great Monarchies, Dan. 7. 1. And this was daniel's second Vision. 
2 Vision.   
7 In the third year of Belshazzar (& as it is most likely, a little before Belshazzar was slain) Daniel had another Vision of the Persian and Grecian Monarchies, Dan. 8. 1. This was daniel's third Vision. 
3 Vision.   
8 In this third year, even the day before Belshazzar was slain, Daniel interprets 
n Therefore he was then resident in Babylon.  the hand writing upon the wall, Daniel 5. 26. And he tells the King to his face, that God had weighed him, and found him too light, and divided his Kingdom to the Medes and Persians. And yet (though Belshazzar was a most profane Epicure, and Daniel foretold no good but evil to him) he was so far from committing him to prison, under the notion of an incendiary, or seditious person, or one that was dissatisfyed with his Government, and preached against it, that on the contrary, he promotes Daniel to higher honour, than ever his Grandfather Nabuchadnezzar had done; and commands that he should be clothed with scarlet, & a chain of gold put about his neck, and that Proclamation should be made, that he should be the third Ruler of the Kingdom, Dan. 5. vers. 29. Will not this profane Epicure rise up in Judgement against some that are called Christians, and have a form of Godliness without power?  
9 In the first year of Darius (who was at that time 62 years of age, Dan. 5. 31.) Daniel kept a solemn fast, after the taking of Babylon, Dan. 9 1. And in the same year (which was also the first year of 
o As Mr. Tillinghast rightly observes, in his Knowledge the Times, p. 146. lin. 27. & p. 147. lin. 17. & p. 152. lin. 10.  Cyrus, Ezr. 1. 1. Dan. 1 21.) Cyrus' made a Proclamation and decree, for the Jews return out of Babylon, according to the word of the Lord, by the Prophet Esay, 44. 28. Whereupon the Jews return to Jerusalem, Ezr. 3. 1. But Daniel that was now aged, went with old Darius into his own Country unto Achmeta, soon after Babylon was taken, and there he was made chief of the three Precedents of the Kingdom, Dan. 6. 1. But through the malice of the Princes and Precedents was cast into the Lion's den, Dan. 6. 16.  
10 In the third year of Cyrus, (Darius now being dead) Daniel had his last Vision, Dan. 10. 1. which Vision seems to 
4 Vision.  be a year or two after Darius his death, and (as Mr. Tillinghast well observes, in his Knowledge of the times, pag. 151, 152.) not long before Daniel died; as may be collected from Dan. 12. 9, 13. And this I take to be the true and plain Chronology of the remarkable passages in daniel's Prophecy.  
I shall only add a few words, touching the place where Daniel was at the time when he saw this Vision. It is said, it was in the third year of Belshazzar his reign. Now this Belshazzar was Resident in Babylon, as we read Dan. 5. 2. And so also was Daniel, Dan. 1. 21. and 5. 13. And therefore Daniel, when this Vision 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was showed him, was locally and personally present in Babylon. And as I suppose, it might well be, after the siedg was begun. For though some do think it incongruous, to say, that Daniel saw himself in two places, to wit, at Shushan, and by the river Vlai in a Vision, yet it can be no absurdity to imagine, that Daniel being in person at Babylon, might in a Vision apprehend himself; as if he had been at the Palace of Shushan, scituat upon the river Vlai; and there beholding a Ram with two Horns, and a shaghaired Goat with one horn, conflicting together etc. For in a Vision, he might be showed the one as well as the other 
q Mat. 4. 8. . And yet there was neither Ram, nor shaghaired Goat really and locally, nor was he really nor locally at the palace of Shushan, or by the river Vlai. Only these things were represented to Daniel in a Vision.  
After that which appeared at the beginning.] To wit, at the beginning of Belshazzars reign, mentioned in the chapter foregoing. But ere we pass the words, let the phrase be well observed. For who would not understand without telling, that the third year of Belshazzar was after the first? Doubtless therefore, the Holy Ghost intended to teach us something by it, when he added these words, after that which appeared to me at the beginning. The meaning I conceive to be this, that this was the next Vision which Daniel had in Belshazzars life time, after that which is mentioned in the seventh chapter. It was not second in number, which Daniel had seen, but the third. Moreover these words do intimate unto us, that this Vision was in order and time, before that solemn fast which Daniel kept, immediately after the taking of Babylon, Chapt. 9 And therefore must needs be understood, to be seen of Daniel in Babylon, in the life time of Belshazzar.  
Verse, 2. And I saw in a Vision.] These words do put the matter out of question, whether Daniel was locally at Shushan by the river Vlai, or that he was there visionally only. Consider therefore the form of speech, and the distinguishing accents. For he doth not say, I was in Shushan the Palace, and I saw in a Vision, as I walked by the river Vlai etc. But I saw in a Vision, and there makes his distinction. And what did Daniel see in a Vision? The next words tell you, he saw himself in the Palace of Shushan, which is in the Province of Elam: And there makes his great distinction.  
And what else did he see in a Vision? He saw in a Vision that he was by the river Vlai. And what else did he see visionally? He lift up his eyes and looked, and behold a Ram standing by the river etc. Whence we may argue, That as Daniel saw the Ram, and the shaghaired Goat, so he saw himself at the palace of Shushan, and by the river Vlai. But he saw the one Visionally, and therefore he saw the other visionally also. And for that end it is, that he prefixeth those words (I saw in a Vision) unto his whole relation; making a great distinction of these words, with the Accent Saegoltha, and his concomitant Zarkah.  
Vers. 3. There stood a Ram before the River etc.] This Ram with two Horns, expresseth the Second Monarchy, consisting of two parts, the Medes and the Persians. And both of them are described & differenced by their Characters. The one, to wit, the Persians do exceed the Medes in power and prowess, wherefore it is said, it was higher than the other. The other, to wit the Medes, were more ancient than the Persians, wherefore it is said of the Persians, the higher came up last. And so the Angel interprets the Ram with two Horns, giving pre-eminence of antiquity unto the Medes, vers. 20. These two Kings being joined together, (as they were in Darius, and Cyrus his Nephew) they grow so potent and prevalent, that none of the Beasts of the field, none of the other Nations, could stand before them, neither could any deliver out of their hand, vers. 4.  
Vers. 5. Behold an he-Goat of the she-Goats came from the West etc.] These words denote unto us the Third or Grecian Monarchy, by giving us (in the first place) a brief description of the first Prince or Monarch. Whose Characters are these.  
1 He is called a hee-Goat, and vers. 20. he is called a shaghaired Goat, thereby distinguishing him from a kid or young Goat. To show the grown strength of this Prince.  
2 His Country in regard of the situation thereof, was Westerly from Persia, he came from the West. Verse 5.  
3 He is of an ambitious spirit to conquer the whole world, wherefore it is said, he came upon all the earth.  
4 He is irresistible in regard of his power, none touched him in the earth. And Vers. 7. there was none that could deliver out of his hand.  
5 His heroical exploits are of public observation in the world, and therefore he is called a Horn of sight, vers. 5.  
6 He engageth in war with the Persian Prince. He came to the Ram, and ran upon him in the fury of his power vers. 6. which congress is amplified by his invasion of the Persian in his own Country, he came close to him.  
2 By the fierceness of his spirit, he imbittered himself against him.  
3 By the issue of this engagement, he smote the Ram, and broke his Horns, which argues the expiration and extirpation of that Persian Monarchy.  
7 And Lastly, He is described by his death, and the division of his Kingdom into four parts, vers. 8. and Chapter 11. 4. The great Horn was broken, and in the room thereof ascended in Vision four. Which four are distinguished by a distribution of them, unto the four quarters of heaven, vers. 8. and Chap. 11. 4. All which characters do very aptly set forth the Grecian Monarchy, under their first Prince Alexander the great, and also after his death.  
For first of all Alexander was a shaghaired Goat, a strong and puissant Prince.  
2 He was by Original of Macedon, which lies west from Persia.  
3 He was ambitious of conquering, as stories report, and when he had conquered the world, he wept because he had no more worlds to conquer. I might instance the like in other Characters, but that it is confessed of all, that Alexander was the Hee-Goat here spoken of. And after his death, his Kingdom were divided into four, as is generally acknowledged. Which four was afterwards reduced into two, to wit, the Kingdom of Macedon, and the Kingdom of Syria, resembling the two legs of a man, as it was showed in the Dream of Nabuchadnezzar, Dan. 2.  
Vers. 9 And out of THAT one of them.] The particle THAT, is not added for ornament of speech only, but for demonstration, To show us, out of which of the four successors of Alexander, the Horn hereafter insisted upon, should descend, viz. out of THAT which hath his second Son to succeed in the Throne, and not out of any of the rest. So careful was the Holy Ghost to point out unto us (as with the finger) from which of the four successors of Alexander, this Horn should proceed. That we might not be mistaken in the interpretation & Application thereof.  
Came forth an Horn, even the youngest by birth.] It is commonly translated a Little Horn, but not so properly. For the word, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whether you take it for an adjective, as most do (the letter Tzadde being affected with dagesch forte, besides rule) or whether you take it for a mixed word contracted with dagesch forte 
s As if you should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as we speak the least, for least by Birth.  which is a thing not unusual to the Hebrew tongue, it greatly matters not. For this you shall constantly find in Scripture, that where ever this word (little or least) is attributed unto persons, it is always taken for the youngest by birth, and so it ought to be here rendered. And in this respect also Charles Stuart is called a little Horn, because he was not his Father's first born, but the younger brother. This word (little or least) doth not therefore import, that he was least in regard of dominion and power, as some have been apt to mistake, but least or youngest in regard of birth.  
Vers. 10. And it waxed very great,] or it made great the remnant. The meaning is, that out of those Kingdoms, which were yet remaining to this Horn of Alexander's Empire, he made great preparations against Egypt in the South, and Persia in the East, and against Judea the glory of all lands, as it is called, Ezech. 20. 6, 15. And well may it be here called a remnant. For though Antiochus Epiphanes was a great Prince, yet about this time the Kingdom of Macedon (one of the thighs of Nebuchadnezars Image) was subdued to the Romans, and made a Province to Rome. So that the brazen Empire of Grecia, stood but upon one thigh, (as I may say) according as you find it expressed in Nebuchadnezars Dream, Dan. 2. 32. His thigh of Brass, in the singular number. Which doth in special relate to these times of Antiochus (as I conceive) who was indeed a thigh of brass, and greatly annoyed the Church of Christ, as stories do witness.  
Now this Horn greatned the remnant, or made great preparations for war, but specially against the people of God in Judea, who are called the Host of heaven. The sad issue whereof is, that he cast some of the Host and of the Stars to the ground. Which doth imply the Apostasy of some eminent ones in the Church, through the subtle practices of this Prince.  
Vers. 11. He magnified himself to the Prince of the Host.] These words hold forth the inward pride of his Spirit, together with the object thereof. His inward pride is expressed in these words, he magnified himself. The word here used, in that 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  conjugation doth imply the great swelling pride of his heart, and the great thoughts he had of himself. And the object against which he thus magnifieth himself, is, the Prince of the Host. Whereby you may understand the chief leader of God's people in those days, or Christ himself in his vicegerent. And from him the daily sacrifice was taken away,] our translation reads it by him. As who should say, by the Horn here spoken of, the daily sacrifice was taken away. And that is a truth. For the Horn was an instrument of taking away the daily Sacrifice. But than it would have been more proper to have used a pronoun of the feminine gender 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and also it would have agreed with the word Horn, which is of the same gender. Now since the Prophet useth a Pronown of the Masculine gender 
w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I conceive it is more properly rendered from him. As if you should say, the daily Sacrifice was taken from this Prince of the Host, by that Horn. And so there will be a congruity in gender betwixt the Noun and the Pronown. In like manner the words following have reference unto the Prince of the Host, when it is said, the Place of his Sanctuary was cast away. So then the meaning of the words is this. That by this Horn, this younger Brother, both the instituted worship of God, was taken away from Christ, and from the Prince of the Host, and from the people, and the place also of his sanctuary was cast away, unto the service of Idols. He doth not say, it was cast down, as our Translation reads it: for we know it stood until the days of our Saviour, and some years after. But it was cast away, and converted, or rather perverted, to another use than Christ had ordained. And this I conceive to be the true meaning of that phrase.  
Vers. 12. And thou O Host shalt be given up, because of the daily Sacrifice with transgressions]. These words contain the reason, why God did permit this Horn to prevail so fare, to the corrupting of his worship. It was because of the daily Sacrifice accompanied with trangression against Light, as the word 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth properly signify. This reason is expressed by way of threatening unto the Host. And thou O Host shalt be given up. For so I conceive the words ought to be rendered, and not as our translation reads it, an Host was given him, to wit, unto this Horn; my reasons are these.  
First, The word Host, in all the rest of this Chapter, is spoken of the people of God, and not of the Militia belonging to the adversary.  
2 The word Host is of the Masculine gender, and the Verb given, (if you take it to be the third person singular) is of the Feminine Gender, which were in that language improper, unless the Prophet had intended thereby to express the Feminine Spirit of this Horns Militia, which cannot be the Prophet's meaning, nor can it stand with the prevalency of this Horns Militia, which cast the truth to the earth, and prevailed and prospered. Wherefore I take it to be more proper, to render the word in the second person singular of the Masculine Gender, and thou O Host shalt be given up. As if the Prophet had spoken to the chief Captain of the Host, and said, that because of the iniquity of their Holy Offerings, God would give both thee and them up into the hands of this Horn. And if you render the words thus, there will be a congruity both in person and gender betwixt the Verb and the Substantive.  
Vers. 13. How long shall this Vision be, concerning this daily Sacrifice, and this desolating transgression, to give both the Sanctuary and the Host to be trodden under foot? The matter here inquired, is, how long God will permit the Sanctuary and the Host, (whereof he had spoken vers. 10, 11.) to be for a treading, or to be trodden under foot? and let it be carefully observed. For according to the Question, so must we necessarily understand the Answer to be. The want of due attention whereunto, hath given occasion (as I conceive) to some godly men, to extend the Answer, from the end of the first Monarchy, unto the end of the Fourth, which they esteem will amount unto 2300 Years. But let it be kept in memory (till we come to speak of the next verse.) that the Question is not, how long it should be from the time of this Vision, (in the third year of Belshazzar) unto the end of the fourth Monarchy, or to the beginning of the Fifth? For than we might have expected the answer would have been proportionable. But that was not the Question which the saints here makes. His heart it seems was deeply affected with the sad calamities threatened against the Host, and against the Temple, and against the instituted worship of God, and therefore he makes inquiry, how long this should continue? Whereunto the answer is given in the next ensuing verse.  
Vers. 14. And he said unto me, until evening morning two thousand and three hundred, then shall the Sanctuary be cleansed [or justified.] Remember now what the Question was, how long God would permit this Horn thus to prevail against the Host, and against his instituted worship and Temple? And here you have a plain and full solution of the Question, which we may easily discern by the Angel's answer, if we mark narrowly his words. For he doth not say, then shall the Fourth Monarchy end, or then shall the fifth Monarchy begin: but then shall the Sanctuary be justified or cleansed, which before had been cast away to Idols, and polluted with the Image of Jupiter Olympius, and with strange Sacrifices.  
Now in this answer let two things be considered, and they will fully clear the Question.  
1 The durance or continuance of time, to give both the Sanctuary and the Host to be trodden under foot.  
2 The end and expiration of that time.  
For the first, to wit, the durance of this calamity. It is said, until two thousand and three hundred evening morning. Which is as much, as if he had said, in our phrase of speech, it shall continue for the space of two thousand and three hundred artificial days. I know the Scripture useth not the word artificial, yet it owneth the distribution of the natural day, into two parts; The light part, and the dark part thereof, John. 11. 9, 10. Are there not twelve hours in the day? If a man walk in the day he stumbles not, because he seethe the light of this world: But if a man walk in the night, he stumbleth, because there is no light in him. And such was the distribution from the beginning, Gen. 1. 5. And God called the light, Day, and the darkness he called Night, and the Evening was, and the morning was, the first Day. These two parts (which we commonly call artificial) added together, do constitute a whole day of twenty four hours, which we call a Natural day. In sum therefore the Angels answer amounts to thus much, to satisfy the Saint who made inquiry, how long God would give the Host, and the Sanctuary to be trodden under foot? Namely for the space of 2300 artificial days. Which is all one as if he had said 1150 natural days, or three years and two months. For though in this verse there be an Ellipsis, or defect, of the Conjunction Vau, or the Demonstrative Article He, yet in the 26 verse you have a supplement of both. Where it is said, and the Vision of THAT Evening, and of THAT morning is truth. It is not therefore rightly translated, 2300 days, as in our new translation, which hath given occasion to some to mistake the Angel's answer, and to think he here speaks of prophetical days. But search we the Scriptures throughout, and we shall never find the Holy Ghost expressing prophetical days in that phrase of speech, putting an Evening for a year, and a Morning for a year. Nor were it proper so to speak, because there is no revolution of the Sun in twelve hours' space. Always when Scripture speaks of prophetical days, in the Old Testament, he useth the word [Jo●] or day. As Ezech. 4, 5, 6. Three hundred and ninty days, a day for a year. And forty days, putting a day for a year. So Dan. 11. 12. Wherefore I conclude, that (since no instance can be given from Scripture, where Evening and Morning are put for a year, but for parts of a Natural day) we are to understand the Angel, to speak of 2300 artificial days, distinctly and orderly succeeding one another.  
Secondly, For the time of the end, it is expressed in these words, then shall the Sanctuary be justified or cleansed. As if he should have said; this justifying of the Sanctuary, doth terminate the number of days foretold. And having the determinate period given, it is as easy a matter (after the accomplishment) to account backward to the beginning, as it would be to account forward, from the beginning to the end.  
I am not ignorant that some godly men do apprehend these 2300 days to be spoken of prophetical days or years: and they make their account to begin, either with the Persian Monarchy, or with the Babylonish Captivity. But I cannot consent with them, unless I could consent unto such a sense of the original words, as I can no where find in Scripture. Otherwise I should rejoice to concur with such worthies, whose praise is in the Gospel, and men whom I do so highly honour in mine heart, as fellow witnesses.  
But let me be excused if I cleave more close to the Scriptures than to them. Amicus Plato, amicus Socrates, sed magis amica veritas. I shall leave every one liberty to abound in his own sense, till more convincing light shall appear, which may give just occasion to entertain second thoughts. And for help in this case I shall leave these Queries upon that interpretation.  
Quere. 1 First, If we begin the account with the Capivity, then let it be inquired, how it can stand with the nature of a Vision, to run backward from the time of the Vision, to seek an Epocha, or beginning of such an Account? For as much as Visions are representations of things present or to come, to the eye either of the body, or of the mind; but not of things past.  
Quere. 2 Secondly, If we begin the account with Cyrus, let it be inquired, how it can be said of the reign of Cyrus, that the Host (of Heaven, the Saints) and the Sanctuary, were given unto treading? Can the Sanctuary (the Temple) be given to a treading in the first of Cyrus, before it was built? And did not Cyrus, in his first year, command that the Temple should be built? and how can that agree with the Text, which saith, it was given for a treading? Again, how can it be said of the Host, (the people of God) that they were given for a treading? Did not Cyrus, in his first year, proclaim liberty to them? And how can that be called a treading under foot?  
Object. If any say, there happened an obstruction of the Temple-work soon after they began, and God's people were trodden upon with the false accusations of Tobiah and Sanballat etc. Answ. Yet let it be considered, how suitable, or unsuitable, this will be to the number 2300, and to the end of the same, whether you understand them to be Natural, or prophetical days. For if you take them to be 2300 natural days, we know the Temple was hindered much longer time in the re-edifying thereof. And if you take it for 2300 years, we know it was not near so long time from the hindrance of the Temple until the finishing of it, in the days of Artaxerxes, or the cleansing of it in the days of Antiochus Epiphanes. So that I see not how that interpretation can any way suit with the words of the Text. And if it be said, the Temple is to be taken in a spiritual sense, and the cleansing of the Temple also, which cannot be expected to be accomplished till the end of the Fourth Monarchy, how can that stand with the Angel's words which saith, the Temple shall be justified in the days of one of Alexander's successors, long before the fourth Monarchy had a Being.  
Vers. 17. Towards the time of the end, this Vision will be.] The Angel, that he might beget in Daniel, & also in us, a right understanding of this Vision, tells us, that the season in which these troubles should happen, shall be towards the time of the end What is the meaning of that? Read the 23 verse. & there it is said, that in the after part of their Kingdom (who succeeded Alexander) this Horn shall arise, that shall tread the Sanctuary and the Host under foot, 2300 Evenings and Mornings. Which after part, is in this present verse called, towards the time of the end, and vers. 19, it is called, the appointed time of the end.  
Vers. 22. But not in his power.] That is, not with the power and might of Alexander. As if he should say, these four Kingdoms, which stand up after Alexander, shall not be comparable to him for power. This is spoken of all the four Kingdoms that succeeded Alexander. But the same words are spoken of that Horn, which was a King of fierce countenance, a younger Brother, He shall strengthen himself and shallbe a puissant Prince, but not with his power, vers. 24. The meaning is, this Horn shallbe a potent Prince, but not comparable to Alexander. For so I understand the phrase to import in both the verses.  
Vers. 24. And shall corrupt (or destroy) the mighty, even the people of Saints.] That is, by corrupting them he shall destroy them. For the word doth signify both to corrupt and destroy. And how doth he corrupt them? Answ. By peace and tranquillity, vers. 25. granting them a quiet possession of their outward estates, so be it they will forsake the Lord and his pure worship, to follow after Idols. This is the constant Spirit of Image-government, to set up Image-worship of one kind or other, such as suits their own fancies, and their Government best.  
Vers. 26. Shut up the Vision, because it is for many days.] Not prophetical days or years, as hath been showed; but Natural or Artificial days. This phrase (many days) hath given occasion to some, to apprehend, that the 2300 evenings and mornings, must needs be understood of a longer tract of time, than so many artificial days and nights, or three years and two months. But let this phrase of speech be weighed in these Scriptures following. It is written Leu. 15. 25. If a woman have an issue of blood 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many days etc. And 2 Sam. 14, 2. Be thou as a woman that had mourned for the dead many days. And Deut. 20. 19 when thou shalt besiedg a City many days. And 1 King 2. 38, 39 And Shimei dwelled in Jerusalem many days. And it came to pass at the end of three years etc. So that it is apparent from these instances of Scripture, and many more which might be given, that in Scripture-language three years are accounted many days: and sometimes also they are used to express a shorter season. Wherefore this phrase cannot argue the number 2300 to be the greatest Epocha in Scripture, as some have apprehended. Nor is it indeed the greatest number of days in Scripture. For 2300 evenings and mornings make but 1150 days, which falleth far short of 1260 days in the Revelation, and 1290 days, Dan. 12. 11. and of 1335 days, Dan. 12. 12. But let this suffice to remove away the occasion of stumbling, from such as have not searched diligently the use of that phrase, Many days.  
Vers. 27. And I Daniel fainted and was sick some days,] The sad calamities that were to befall God's people did so deeply seize upon the Prophet's spirit, that he fainted and was sick. How long he doth not express; but some days. Afterward, Daniel being Ruler of the Province of Babylon, and continuing in that place to this time, as hath been showed, he risen up, and did the King's business, as ruler of the whole Province of Babylon.  
Let this suffice to have spoken by way of interpretation of the words, and now come with me to consider the special characters of this Horn, so much insisted upon in this Chapter. And the Characters whereby he is distinguished, you shall find to be in number thirteen.  
First, It proceeded out of THAT successor of Alexander, which was the brazen thigh of Nebuchadnezars Image, and raged most against the Church of Christ, and was of longest continuance, to wit, Seleucus.  
2 He is not the first born of any of that race, but a younger Brother, vers. 9  
3 He is a cruel Prince, as it is written vers. 23. he is a King of hard countenance.  
4 He is a Prince of deep understanding, vers. 23. understanding dark sentences.  
5 He is a subtle politic Prince, vers. 24. through his policy he shall cause craft to prosper in his hand, etc.  
6 He corrupteth the consciences and conversations of many, through Peace and tranquillity, verse. 25.  
7 He makes great preparations against Egypt in the South, and Persia in the East, and against Judea, the glory of all lands, vers. 9  
8 He is a Prince of a proud Spirit, according as it is written vers. 11. he magnified himself.  
9 He opposeth the people of God in a special manner, vers. 10, 11. he magnified himself against the Host of heaven, and against the Prince of the Host.  
10 He profaned the Temple and Ordinances thereof, vers. 11. By him the daily sacrifice was taken away from the people of God, and he cast away the place of the Sanctuary.  
11 All these things were transacted, in the after-part of the Kingdom of Alexander's successors, vers. 23. And in the after-part of their Kingdom shall arise a King of fierce countenance etc.  
12 The manner of his death was by some divine stroke from Heaven, and not by war or treachery, vers. 25. he shall be broken without hand.  
13 The durance of this Horns prevalency against the people of God, is expressed by the certain number of artificial Nights and Days, and the determinate close of that number, vers. 14 unto two thousand and three hundred Evenings and mornings: then shall the Sanctuary be cleansed.  
Now having opened the most obscure places in the Text, and collected the Characters of this Horn, let every judicious Reader see and consider, whether they do best suit unto Antiochus Epiphanes, or to the Roman-Civil or Antichristian state. And let us not hastily condemn the Macchabees and Saints of that age, who (living whilst things were transacted) applied this prophecy unto Antiochus Epiphanes, nor Josephus, and after him Tremellius and Junius, and others, who have done the like. For who can deny, that this Antiochus Epiphanes descended of Seleucus, whose posterity continued longest, and was most outrageous against the people of God, of all other the successors of Alexander? And is it not manifest in stories, that he was younger Brother of Seleucus Philopater, & son of Antiochus the great? Is it not notoriously know that he was a most cruel Prince, of deep understanding and policy? Did he not corrupt and destroy many through Peace and tranquillity? Did not he make great preparations against Egypt in the South, & Persia in the East, & also against Judea? Was not he excessively proud? Insomuch that he thought the very waves should obey his command. Did he not invade judea? and prosper through his policy? And did he not pollute the Temple and Temple-worship? And was not all this done in the latter part of the Kingdom of the Selencidaes? And was not he cut off by Gods own hand, without any hand of man? As for the durance of this King's rage, and prevalency, we may gather it very near out of the story of the Macchabees, though they principally note out the flux of time, from setting up the abomination of desolation, until the purifying and cleansing of the Temple, which was exactly three years and ten days, or 1103 days, not giving us the exact day when Antiochus entered the City, yet it may be probably collected, that it could not be less than 1150 days, which makes 2300 Evenings and Mornings, as Daniel did foretell. And who would not conceive that this Prince, unto whom all these Characters do so exactly agree, is the Horn intended by Daniel? Let the indifferent Reader judge.  
Now for as much as some good men do take it, to be meant of the Roman Civil State, or Antichristian State, or both: let me propound these Queries, to be considered of.  
1 How can the Roman Civil State, or the Antichristian State, 
1 Quere.  be called in Scripture Language, a younger Brother? according as it is said of this Horn?  
2 How can the Roman Civil State, much less the Antichristian 
2 Quere.  State, (which did not arise till many years after that) be said to trample upon the Saints, and upon the Temple, and Ordinances, in the first of Cyrus, ere either the Roman Civil State, or the Roman Antichristian State had a Being? Which yet must be granted, if the 2300 days be counted for years, and that they do begin with Cyrus.  
3 Who can aver, that either the Roman Civil, or Antichristian 
3 Quere.  State, shall be broken without hand? whereas the contrary seems rather to be true?  
Thus have I briefly opened this Chapter, and proposed the divers interpretations and applications of the same, and so I shall shut up this subject, with this request unto every one that searcheth after the truth, to follow the example of those noble Bereans Act. 17. 11. (when they read various interpretations of mystical Prophecies;) search the Scriptures whether those things be so as they are represented, that so your faith may not be founded upon humane credit, but upon the eternal truth of God.  
Even so be it.    
Dan. Chap. 9 
23 At the beginning of thy supplications the WORD went forth, and I come to declare it, for thou art 
z Or [a man] of desires.  desires: therefore understand that word, and consider that Vision.  
24 Seventy weeks are determined upon thy people and upon 
a Heb. the City of thy holiness.  thy holy City, to restrain transgression, and to seal up sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness: and to seal the Vision and the Prophet, and to anoint the 
b Or most holy.  holy of holies.  
25 Know thou therefore, and weigh thou, that from the going forth of the WORD, to bring back and to build Jerusalem, unto 
c Or the anointed Prince.  Messiah the Prince, are seven weeks; and sixty and two weeks, (the street and the ditch 
d Heb. Shall return and be built.  shall be built again, and that in the strait of those times.)  
26 And after those sixty and two weeks, the Messiah shall be cut off, but not for himself: (and in that City and in that Sanctuary God will permit to be destroyed the people of the Prince that is to come, and their end shall be with a flood, and at the end of the war, a final judgement of desolations.)  
27 And he shall confirm the covenant with many, for one week: and in half of that week, he shall cause to cease the Sacrifice and oblation, (making it also desolate by the 
e Heb The Wing of abominations. Meaning the Roman Army.  Army of abominations, even until the consumption, even the determined consumption, be poured forth by the destroyer.)  
THis sealed Prophecy having been long since accomplished, and by most men understood to lead us unto the death of our Saviour Jesus Christ, I shall not enter upon any large explication of the words, but briefly as may be, endeavour to clear up from the words of this Text, and other parallel Scriptures, what time we ought to account for the beginning and ending of daniel's Seventy weeks. For wonderful is the policy of Satan to raise up mists, that he may darken our discerning of a truth which in itself is most clear. In so much as we are now less able to read the Book distinctly, since the accomplishment thereof, than good old Simeon was, a little before. The principal reason of which dimness, I cannot attribute to any thing so much, as our leaning upon humane writers, which hath a secret nature of poison in it to narrow our sight. So that we are not able to discern things which are easily discernible in themselves. Wherefore it will be wholesome to vomit up this poison, laying humane stories a side, and looking wistly at the word of God alone. To the Law and to the Testimony, if they speak not according to this word, it is because there is no morning light in them. Let every Christian therefore in these Knowing times put the question to his own heart, and accordingly, echo forth an answer thereunto, Whether the word of God alone be not 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  self-sufficient, as I may say, That the man of God may be perfect, throughly furnished for every good work? And if so, then what need of humane writers, to perfect the Scriptures Chronology?  
First, Therefore to speak something of the beginning of daniel's 
The beginning of daniel's seventy weeks.  seventy weeks  
It is most evident from the Text, (as Mr. Tillinghast well observes in his Knowledge of the Times pag. 162.) that these seventy weeks of Daniel must take their beginning from some WORD. Only the Question will still be, what WORD it is, & by whom that WORD was spoken, from which we ought to begin our account of daniel's weeks?  
I shall first show what WORD it is. Our Translators render it Commandment, but the Original calls it a WORD. I know we commonly put a difference between the word of a subject, and of a Prince. We call the one a word, and the other we call a Command, Edict, Ordinance, or Proclamation. I would not strive about words. I put not much in letters and syllables. Yet let me say thus much, that Scripture language is ever best, and fittest for Zion's Children. And good it were for Princes, that they should know, that God makes no more account of their Commands, Edicts, Ordinances, and Proclamations, than of so many words. But to speak a little more fully, and directly to the matter of this WORD, what it is? Or about what it is? The Angel gives a clear answer to that; that it is a WORD which concerns the return of God's people, to Jerusalem, to built Jerusalem. For so run the Angel's words, to cause, to return, and to build Jerusalem. This is the WORD. And this, Ezra calls a VOICE, which Cyrus caused to pass through all his Dominions, (and put it also in writing,) that whosoever there was of the people of God, he should go up to Jerusalem, which is in Judah, and there build the house of Jehovah, the God of Israel, and his God be with him, Ezr. 1. 1, 3. And Cyrus gives the ground or reason of his action, The Lord God of heaven hath given me all the Kingdoms of the earth, and he hath charged me to build him an house at Jerusalem, which is in Judah.  
Quest. And how did Cyrus know this?  
Answ. I conceive it to be most likely, that Daniel, who was Ruler of the Province of Babel, the third person in the Kingdom, and continuing in Babel to that time (as hath been showed before) might have easy access to these great Princes. And though Darius for his seniority and antiquity of his Kingdom, had the pre-eminence; yet Daniel understanding by books, to wit, the Book of Jeremy, that the years of their Captivity were now expired; and by Esaiah, that this Cyrus was the instrument designed of God for that service, he makes his application to Cyrus, and acquaints him with the whole mind of God revealed by Isaiah, and that he should be the man that must grant the Jews deliverance, and give them authority to build the City, and Temple; leaving great weight upon the building of the house of God, as a matter of highest concernment, wherein he most desired the King's gracious answer, Which done, this holy prophet retires himself, and goes to God, wrestling earnestly with him, for the deliverance of his people, and for the building of the City and Temple. Whereupon God sends his Angel to ascertain him of the grant of his desires, (and therefore calls him, thou art desires. As if he should have said, thou hast left thy desires with Cyrus, and now also with the Lord, and hast prevailed with both, and therefore gives him that name,) and also to reveal unto him how long it should be from that day, unto the death of the promised Messiah.  
But to return to the point. Cyrus caused a VOICE to pass for causing God's people to return, and build the House of God in Jerusalem. And this is the WORD of which the Angel here speaks. And of this Jeremy prophesied many years before Jer. 29. 10. Thus saith Jehovah, that after seventy years be accomplished at Babylon, I will visit you: and there he makes a great distinction. And what means he by the word visit? The next word tells you. That I may perform THIS my good word towards you, and there makes a distinction. And what word was that which he calls THIS my good word? The Prophet in the next words gives answer, to cause you to return, (saith he) to this very place, to this Jerusalem. This is the WORD, which God put into Cyrus' heart to publish, according as Isaiah had prophesied of him, that he should perform all God's pleasure: saying to Jerusalem, thou shalt be built, and to the Temple, thy foundation shall be laid, Isa. 44. 28. 
The exact time of the beginning of daniel's weeks.   
Having showed more generally the time of daniel's weeks, and in whose reign they began, I shall give a more particular answer. By which you may take a true estimat of the very nick or season when they began, which was (as the Angel certifieth Daniel at the beginning of thy supplication, the WORD went forth. Daniel did not know so much, that Cyrus had published such a voice, till the Angel brought him tidings. But now saith the Angel to Daniel, know thou, and weigh thou. Had this WORD been to come forth a long time after, when Daniel was dead, how could the Angel say, weigh thou, know thou? For there is no work, nor device, nor knowledge, nor wisdom in the grave, Eccle. 9 10. And therefore saith the Angel, do thou (O Daniel) know it, and do thou weigh the matter (as Merchants weigh silver in a balance) if thou wouldst understand. For I assure thee the WORD whereof I speak it is already gone out. And if the Angel say, it is gone out, yea so soon as ever Daniel began to speak to God, the WORD went forth, what boldness is it, in any man, to say, it is not yet gone forth when Daniel saw this Vision, but was to go forth afterwards? what Scripture have we for that?  
Object. But it may be said, that Darius & Cyrus did both reign at one and the same time, and Daniel seems to give pre-eminence to Darius, in as much as he dates his time from Darius, and therefore it may be inquired, from whether of those Kings the word was to go forth? Answ. I answer; It much matters not (as touching the substance or matter of the account) whether you should reckon from the one or from the other, since both of them reigned together. But yet if you read 2 Chron. 36. 22. and Erz. 1. 1, 3. it will plainly appear, that this WORD came forth in the name of Cyrus' King of Persia, and so fulfilled the word of the Lord by Isaiah the Prophet.  
Object. 2 Yet it may be further said, that the Angel tells Daniel, of the going forth of a WORD, to build Jerusalem. And we do not find any word of building Jerusalem, recorded by Ezra in that WORD or Proclamation of Cyrus. Answ. I answer; It is true indeed, that there is no mention made by Ezra, of building Jerusalem, nor is it absolutely necessary. It is enough that he speaks of building the house of Jehovah, in Jerusalem. For who would not conclude, that he who was so seriously careful, about the building of God's House, would also grant liberty to Jehovahs' servants, to re-edify their own houses? But secondly I answer, that (though Ezra make not mention of that particular, of building Jerusalem yet) Isaiah prophesied long before that such a WORD should proceed from Cyrus' mouth, saying to Jerusalem, thou shalt be built, and to the Temple, thy foundation shall be laid. And hath God said it, and shall it not come to pass? What is become of our faith, if a company of poor Historians can turn us besides our path? And thirdly I answer, That as Isaiah prophesied that it should be; so the Angel tells Daniel, that he no sooner set himself to intercede with God, but the WORD went forth immediately, vers. 23. And what WORD was it that went forth? Look to the 25 verse. (where the Angel doth proceed, to show Daniel, what WORD it was, of which he had spoken) and he saith, that it was this very WORD, to cause to return, and to build Jerusalem. So that if we will believe either Isaiah, or the Angel, Cyrus is the man that gave out this WORD, that Jerusalem shall be built. Yet suppose Jerusalem had not been named, nor yet the Temple, (neither by Daniel, nor by Ezra) save only this one word, to cause to return, it had been enough to determine the beginning of daniel's seventy weeks. Thus much concerning the beginning of daniel's weeks. 
The durance of daniel's weeks.   
The next thing to be considered is the durance, which is here expressed two ways.  
1 Collectively, giving us the gross sum, vers. 24. Seventy weeks are determined.  
2 Distributively, dividing the whole into three unequal parts.  
The first division is into seven weeks or 49 years, the true distance of time, betwixt the going forth of the WORD, and the finishing of the Temple, in the sixth year of Darius, which agreeth with the Jew's speech unto Christ Joh. 2. 20. forty six years was this Temple a building. Whereunto add one year and a half from Cyrus' Proclamation, until they began 
g Ezr. 3. 8.  to build the temple, & as much more, that the Temple was interrupted, in the beginning of 
h Ezr. 4. 4.  Darius, & it will make up the just number of 49 years, as the Angel here speaketh. From which time, count 62 years, until Christ was 25 years of age, according to the Law Num. 4. 3. From which time Christ began to confirm the Covenant from one week, as the Angel speaketh, and to prepare for the full execution of his office, in his 30 year, current, & then in half of that week (to wit the latter half) he made the sacrifice and oblation to cease, offering up himself once for all, in the very close of the same. And thus you have the total sum, and the integral parts to agree, and constitute the just number of 490 years, from the WORD, that went forth from Cyru, unto the death of Christ.  
Now the close or end of daniel's account is twice expressed. 
The end of daniel's weeks.   
First, When the Angel tells Daniel, in one gross sum, that seventy weeks are determined (vers. 24.) to end at the death of Christ; as all these expressions do fully import, to restrain transgression; to seal up sins, to make reconciliation for iniquity, and to bring in everlasting righteousness. For without blood there is no remission of sins, Heb. 9 22. We were reconciled to God by the death of his Son, Rom. 5. 10. Therefore it is most clear, that the seventy weeks did determine at the death and resurrection of Christ: For if Christ be not raised, our faith is in vain, we are yet in our sins, 1 Cor. 15. 17.  
Secondly, The end of these seventy weeks is expressed, when the Angel makes a distribution of them into parts; allotting the last week unto Christ's confirming the Covenant, saying, and in half of that week, he shall be cut off etc. That is, he shall be wholly set apart to the mediators office, during that half, and in the close thereof, shall offer up himself by death. This half, I take to be the latter half. And so the account of the particulars doth agree with the total sum, of seventy weeks. Some would have it understood of the former half of the week, but that will not agree with the sum total; nor can it stand with truth, for in 69 week & an half, is not 70 weeks. And it had been as easy, in that language, to have said 69 weeks and an half as to say, in half of that week. Wherefore I conclude, that those 70 weeks of Daniel, were terminated in the death of Christ, and neither before nor after. Thus much I thought necessary to speak of this ninth chapter, in respect of the various interpretations, which men do give of the Chronological part thereof. Which opens a door to some, to question the Doctrinal part, not only of this, but of other Scriptures also. For if Scriptures be uncertain or untrue in any respect, it will infirm the credit of their Testimony in every respect.  
I might have added much more, but that I affect brevity, only one word let me add (which I have pretermitted) to advertise those that are not acquainted with the original; that in all the Commission granted to Nehemiah (where some with overmuch confidence do fix the beginning of daniel's weeks) there is not one word of 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Command, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Edict, Decree, or 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Proclamation once mentioned. And therefore cannot with any colourable ground be accounted to be the going forth of that WORD 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of which the Angel speaks to Daniel. Wherefore as the Angel commands Daniel, let us weigh all interpretations in the balance of the Sanctuary.   
DAN. Chap. 11. 
Vers. 1. Now I, in the first year of Darius the Mede: [stood] in my station to confirm and strengthen him.  
2 And now I will declare to thee the truth: Behold, there shall yet stand up three Kings in Persia, and the Fourth shall be fare richer than all, and by his strength with his riches he shall stir up all, even the Kingdom of Graecia.  
3 And a mighty King shall stand up: and he shall rule with great Dominion, and shall do according to his pleasure.  
4 And as he shall stand up, his Kingdom shall be broken, and shall be 
n Hebr. Halfed, or divided in halfs.  divided towards the four Winds of Heaven; but not to his posterity, nor according to his Dominion wherewith he ruled, for his Kingdom shall be plucked up, even for others besides those.  
MY intention is not at this time to insist largely upon this chapter, but only to show from Scripture how many Persian Kings there were, from Cyrus unto Alexander the first Grecian Monarch; That men may better judge of the falsehood, and uncertainty of Grecian Stories, that have forged thirteen Monarches, or Kings of Persia, to have reigned after Cyrus. But let the Sons of Zion, that love the truth, harken to what God hath spoken by the Angel, in the words of Truth.  
Vers. 1. Now I,] These words hold forth to us a description of the Angel that spoke to Daniel. In the former Chapter, we read that Daniel had a Vision in the third year of Cyrus' King of Persia. And an Angel appeared to him, to show him what should befall in after times. Now I,] to wit, the same Angel. But what I, or what Angel is it? Even the Angel that stood to confirm and strengthen him. To strengthen whom? Not Darius the Mede (for he was at this time dead) but Cyrus the Prince of Persia, of whom you read in the twentieth verse of the former Chapter. And when was this Angel first designed to this service, to attend at the Court of Persia? In the first year of Darius the Mede. And now you may read the Angel's name, for that Angel's name was Gabriel, who first appeared to Daniel, in the first year o● Darius, Dan. 9 21. So that it seems, this Angel Gabriel was designed to attend the Persian Prince's Court, and to order the affairs thereof, even from the first taking of Babylon, during the continuance of that Monarchy, as the words (Dan. 10. 20.) seem to import, where it is said, And when I am gone forth, that is▪ when I depart from the Court of Persia, and am discharged from attendance there, then, behold, the Prince of Graecia coming.  
Vers. 2. I will show thee the truth.] Why? did the Angel ever show him any thing that was not truth? what then doth he mean to use this expression? Doubtless the Angel did foresee, that there would be many false and forged relations, and stories of these Persian Monarches, which would trouble the Chronologie of the Scriptures▪ Now that he might fortify the Sons of Zion, against such kind of Forgeries, he gives unto Daniel a perfect and true relation of the Persian Monarches, that he might leave it upon Record to all posterity, saying, and now I will show thee the truth; where he makes a great distinction. Now what is this Truth which the Angel declares to Daniel? Behold (saith he) there shall yet stand up three Kings in Persia. And are these all? No, there shall stand up a fourth after them, which shall fare exceed for wealth, he shall be fare richer than all. But shall there be no more Princes after Cyrus, but four? Doubtless, if there should have been any more, the Angel that came to tell Daniel the truth, would not have concealed the same. But the words ensuing, do intimate that this Fourth was the last, because it it said, that he by his strength with riches should stir up, or provoke the Prince of Graecia (to wit, Alexander of Macedon) to his own ruin.  
Vers. 3. And a mighty King shall stand up, etc.] These words yield us a description of this Prince of Graecia, from his valour, and from the greatness of his Dominion, and irresistableness of his powe●. His Valour, expressed in these words, a mighty King. The greatness of his Dominion is expressed in the next words, He shall rule with great Dominion. His Dominion shall extend itself fare and wide over the earth; and the irresistableness of his power is employed in the next words, He shall do according to his pleasure. These are as so many Characters of Alexander the first Prince of Graecia, whereof I have spoken more at large in the eighth Chapter.  
Vers. 4. And when he shall stand up he shall be broken, etc. These words yield a further description of the Grecian Monarchy, by the death of that puissant Prince Alexander, and the division of the Kingdom into four, after his death. But shall this division be made to Alexander's posterity? Or shall they attain to the like power of this first Prince? Verily no; it shall not be to his posterity, nor according to his dominion, wherewith he ruled. And to the same purpose it is said, that four Kingdoms shall stand out of the Nation, but not with his power, Dan. 8. 22. and if out of the Nation, than not out of Alexander's posterity, as it is said in this Chapter. Thus you see the great and observable truth, which the Angel would have Daniel to mind. Now let every understanding Christian weigh the Angel's words, and the words of Greek Historians. The Angel tells you of a truth, that there shall be but four Princes in Persia after Cyrus, until Alexander, Herodotus, Diodorus Siculus, Metasthenes, and other Greek Writers, and others that follow after them, say, there were thirteen from Cyrus to Alexander, choose you whether you will believe.  
Obj. But this place in Daniel doth not say, there were four, and no more?  
Ans. The Angel saith, he came to tell Daniel the truth. And if he told him but a piece of the truth, what were it less than Jesuitical equivocation, or mental reservation? which we have no ground to imagine of the holy Angel. And to what end should the▪ Angel tell him of four, and no more, if there were thirteen, as Historians would make us believe?  
But secondly I answer; That the Angel doth in effect say, there were no more. For if there were but three after Cyrus, and after those three a fourth, exceeding in wealth; and if this fourth did provoke the King of Graecia (to wit, Alexander, as the description doth show it to be) who was potent and , and overcame the Ram of Persia, as you have it in the eighth Chapter; than it is manifest there was no more. And the Angel in his whole relation (considered together) doth in effect say, there was no more but four Princes of Persia, after Cyrus, until Alexander.  
These few words I have thought good to add, as an explication of some Chronological points, for the benefit of such as cannot spend so much time, to search out the matter themselves; and the rather, because I have met with some of late that have been led aside, to give too much credit to Human (I may say profane) Writers.  
Daniel having fully declared the sad calamities of the Church under Antiochus Epiphanes in the eighth Chapter, and the further calamities they should suffer by the Romans in the ninth Chapter, he seeks the face of God in behalf of his people three whole weeks of days, in the tenth Chapter. Whereupon God was pleased to reveal unto him, in this his last Vision, the utmost durance of that Persian Monarchy under which the people of God should suffer so much. Which being done, the Lord tells him, what his people should yet suffer in the days of those Persian Princes after Antiochus Epiphanes, from vers. 14. to the 18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  describing those Persian Princes by some eminent Characters. As 1 That the King of Syria in the North, and the King of Egypt in the South, should enter into a League. 2 That the King of the South should give his Daughter in Marriage to the King of the North. And 3 That this King of Egypt in the South, should take away his Daughter from the King of the North, and give her to another; all which is expressed in the sixth verse. And accordingly you may read it was effected, 1 Mac. 10. 51, etc. Alexander King of Syria, sent to Ptolemy King of Egypt to make a League. And Ptolemy King of Egypt in the South, gave his Daughter Cleopatra in Marriage to Alexander King of Syria in the North. But afterwards, the said Ptolemy took his Daughter from Alexander, and gave her to Demetrius Nicanor the Son of Demetrius Soter, 1 Maccha. 11. 12. 4 By this means, the Kingdom devolved from Alexander and his Posterity, according as Daniel had spoken, vers. 6. Neither shall he stand, nor his arm. That is, neither shall Alexander, nor his Posterity continue to manage the Government of Syria. And accordingly it so came to pass, as stories manifest. Thus having given a description of the robbers of God's people, he proceeds to show what mischief they should do to the Church, as we may read from vers. 14. to the 18. Telling the Prophet, that after those troubles are over, and that Monarchy expired (the Romans succeeding) there shall stand up a raiser of Taxes, ver. 20. Touching which raiser of Taxes we have an account given us, Luk. 2. 1. where it is said, That Augustus Caesar made a Decree to tax all the world. Him I conceive to be that raiser of taxes spoken of in Daniel.  
After whom Daniel tells us, that a vile person shall arise, vers. 21. (which I suppose was Nero) who should obtain, or strengthen his Kingdom by flatteries, or sly and subtle insinuations 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (as the word signifies) whereby he gathers a strong part unto himself, especially of the Soldiery, for that is the usual manner of such cruel Tyrants, who commonly are fair and smooth-spoken men, until they have gotten themselves into the Saddle. So did Jehu. But when once he was got into the Chariot, 
b See Jehu▪ in his proper colours.  lo, he drives furiously, 2 King. 9 20. much like Phaeton, of whom the Poet's fable, that he obtained of his Father Phoebus the guidance of the Chariot of the Sun, for one day. But what through his unskilfulness to manage the reigns, and the unruliness of the Horses, he overthrew his Chariot, and set the world on fire. The Moral of which is good. This Nero was a cruel Tyrant, and did much mischief to the Church, and in the days of Vespasian, both the City and Temple were destroyed. And thus fare the Prophet proceeds in this eleventh Chapter (as I conceive) and not further. For though some good men apply this Prophecy unto the Roman Civil or Antichristian state, extending the same unto the end of the fourth Monarchy, yet I cannot see how that can stand with the words of the text, which say, that the King of the North, and the King of the South shall have a League. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And the King's Daughter of the South shall go to the King of the North to make agreement. Is it credible that the Pope, or Emperor should make a League with the Turk? much more unlikely it is that they should make intermarriages, either with the Turks Daughter, or the Jews Daughter, whether soever you shall imagine to be meant by the King of the South. As for the Pope (if he should be thought to be the King of the North) it is not lawful for him to marry. Neither can it probably be imagined either of the Roman Emperor, or of the Turk. Wherefore I cannot consent to such an interpretation, but rather adhere to the former, unto which it doth far better suit.  
Obj. But it may be said, that the Angel tells Daniel, (Dan. 12. 7.) that all these things shall be finished, after a time, times, and half a time, and how then can we understand it of Jerusalem's destruction, which did precede that time, times, and half a time?  
Ans. I confess the Objection seemed to me of weight, until I weighed the words of the text, and the form of speech. But thus I now apprehend the matter. One of the Angels asked the man clnathed with linen, which was upon the waters of the River [Hiddekel]; how long it was to the end of those Wonders. In which question (I conceive) is comprehended all daniel's Wonders, as well in the seventh Chapter, as in the other Chapters following. To which, the man clothed with linen, by a solemn Oath, gives answer; That the Church's calamity should continue for a time, times, and half a time. And there he makes a distinction. But when HE (saith the man) shall have accomplished to break the 
d Hebr. To break the hand.  power of the holy people. By He, I understand Vespasian and Titus, By power of the holy people, I understand the ruin of that State, and people of the Jews, which are in Scripture phrase called the Holy people, or the people of holiness, or consecration. Now when the adversary hath thus broken their hand and power, then shall all those things be finished. All what things? namely, all those things whereof he had spoken in the foregoing Chapter.  
This ambiguity in the answer considered, and that no Epocha was prefixed, for the beginning of that time, times, and half a time, nor any determinate period set for the ending of the same, (as it had been done in the former Visions, chap. 8. & 9 & 11.) this puts Daniel upon a second Querie. Not, when shall be the end: but, what doth that after-part of his Visions mean? whereunto the man in linen gives answer. That it was a secret to be sealed, till the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  season of the end. And none of the wicked shall understand, but the wise shall understand. Namely, when the season of the end shall come, that Christ gins to draw out his last lines, as I may say, but not till then. But then in the next words he gives Daniel an Epocha, from whence he may begin the accounts following (though he had sealed that time, times, and half a time, till afterwards.) The Epocha given, is the taking away of the daily sacrifice, and setting up of the abomination which makes desolate. Now that you may better understand what this means, consider that you have these words three times used in Daniel. First, these words are mentioned, Dan. 8. 13. where the wickedness of Antiochus Epiphanes is described, in subverting Gods pure Worship, and setting up the Image of Jupiter Olympius in the Temple. 2. These words are again used, Dan. 9 27. & 11. 31. where he speaks of the destruction of the City and Temple: by the abominable Roman Army, and the total removal of Temple-worship. For so our Saviour interprets that place of Daniel, Mat. 24. 15. Mark 13. 14. Luk. 21. 20. and Daniel secretly gives a hint of it, Dan. 12. 7. But, 3 These words are used, Dan. 12. 11. which I conceive to be spoken of another time, many years after the City and Temple, and Temple-worship were destroyed. And the man clothed in linen purposely useth the same expressions as before, to show us, that there should be somewhat of the like nature (as formerly) but much more Spiritual, that should be the Epocha of the Churches Spiritual captivity. And what may that be? Ans. For my own part, I conceive it to be that abominable desolating Idol the Mass, for the living, and for the dead, joined with intercession of Saints, by which the virtue and efficacy of Christ's death is made void, which is the taking away of the daily sacrifice. And this began about the year 383. whereunto add daniel's first number, 1290. and it will lead you down unto the end of all worldly Image. Government, and the Churches troubles together, Anno 1673. But if unto that Epocha you add daniel's second mystical number, 1335. it will carry you (as I apprehend) unto the time of the New Jerusalem's coming down from Heaven, or the perfect constitution and settlement of Christ's Government all the world over. In respect whereof there is a special and peculiar blessing promised to such as live unto that time.  
Thus have I briefly given you the application of this eleventh Chapter, and an explication of daniel's mystical numbers, having not leisure to enlarge upon the same.  
Since I finished this little labour, I met with an old Jesuitical Tenet, concerning the durance of Antichrists reign, for the space of three years and an half, newly brought forth, and sent into the world under the Tutelage of him, whose Government he makes to be the Beasts seventh Head. Concerning which he Prophesieth, that it shall be as large as any (if not as all) the other Six Governments, but much larger 
f This Prophecy deserves thanks; none of Ahabs' Prophets could have spoken better.  than the Roman. This little stripling (as he calls himself) is bold to throw one of his Stones at the head of Daniel, or of John, or both. Concerning whom he saith, That though Daniel seems to say, that the Ten Horns or Kings shall arise out of the Sixth Head, or Fourth Beast, in chap. 7. ver. 23, 24. yet compared with other Scriptures, it will plainly appear, that they will rise out of the seventh head, etc. To prove which, he quoteth Rev. 17. 10. where John doth not say that the Ten Horns sprang out of the Seventh Head, nor doth Daniel say, they did arise out of the Sixth Head. What then shall we say? Was Daniel or John mistaken? or both? Or rather, doth not this stripling mistake both Daniel and John? It is an usual saying, We may guests at the man by his foot. I only make mention 
Ex ungue leonem.  of him by way of Caution, to such as meet with him, else I would not so much as have mentioned his Tenet; the Book is called, A brief Survey of the Prophetical and Evangelical events of the last times, which seems to be of the Offspring of Babel; and blessed be he that dasheth her little ones against the rock.   
FINIS.   

ERRATA:  
PAge 31. l. 20. for Macedon read Egypt. p. 32. l. 17. deal one of the thighs of Nebuchadnezars Image, l. 20. instead of stood but upon one thigh, r. stood upon his two thighs, but more especially upon one brazen thigh.