Exposition of the Prophecy of Daniel, Part 2

Exposition of the Prophecy of Daniel · Part 2

p. 56The text of the whole 12. CHAP.

1 And at that time ſhall Michael ſtand vp: the great Prince which ſtandeth for the children of thy people, and there ſhall be a time of trouble, ſuch as never was ſince there was a nation, even to that ſame time: and at that time thy people ſhall be delivered, every one that ſhall bee found written in the booke.

2 And many of them that ſleepe in the dust of the earth, ſhall awake ſome to everlaſting life, and ſome to ſhame and everlasting contempt.

3 And they that bee wiſe, ſhall ſhine as the brightneſſe of the firmament, and they that turne many to rightouſneſſe, as the ſtarres for ever and ever.

4 But thou, O Daniel, ſhut vp the words, and ſeale the booke, even to the time of the end: many ſhall runne to and fro, and knowledge ſhall be increaſed.

5 Then I Daniel looked, and behold, there ſtood other two, the one on this ſide of the banke of the river, and the other on that ſide of the banke of the river.

p. 576. And one ſaid to the man clothed in linnen, which was upon the waters of the river: How long ſhall it bee to the end of theſe wonders?

7. And I heard the man cloathed in linnen which was upon the waters of the river, when he held up his right hand, and his left hand unto heaven, and ſware by him that liveth for ever, that it ſhal bee for a time, times, and an halfe: and when he ſhall have accompliſhed to ſcatter the power of the holy people, all theſe things ſhal be finiſhed.

8. And I heard, but I vnderſtood not: then ſaid I, O my Lord, what ſhall bee the end of theſe things?

9. And hee ſaid, Go thy ways Daniel; for the words are cloſed vp and ſealed, till the time of the end.

10. Many ſhalbe purified and made white and tryed: but the wicked ſhal doe wickedly: and none of the wicked ſhall vnderstand: but the wiſe ſhall vnderſtand.

11. And from the time that the daily ſacrifice ſhall be taken away, & the abhominatiō that maketh doſolate, ſet vp, there ſhall bee a thouſand two hundred & ninety dayes.

12. Bleſſed is hee that waiteth and commeth to the thouſand three hundreth and five and thirty dayes.

13. But goe thou thy way till the end be: for thou ſhalt reſt, and ſtand in the lot at at the end of the dayes.

p. 58THE ANALYSIS or Reſolution.

HItherto of oppreſſours, now their deliveraunce is handled, which in the generall and in this kinde, is both out of great affliction v. 1. and afterwards to an vnchangeable condition and eſtate verſ. 2.3. but in his qualitie, it is both ſealed, verſ. 4. and hath a double oppoſition of time, the firſt proper to the Angel, whoſe preparation ſheweth the number of Angels, and the place, verſ. 5. But the conference doth conſiſt of a queſtion ver. 6. and an anſwere, conſiſting partly in geſture, and partly in wordes, verſ. 7. The ſecond oppoſition of the time is ſuch, as a man at length ſhould vnderſtand alſo, the occaſion wherof was alſo the ignoraunce and the queſtion of Daniel verſ. 8. The anſwere of the Angel is partly negative and refuſinge, v. 9. partly conſolatorie, as wel univerſally, which belongs to all Saints, (whom he ſheweth this darknes and obſcuritie ſhall nothing hurt ver. 10.) and withall yeeldeth help an… aſſiſtaunce to vnderſtand the double time expreſſly determined firſt verſ. 11. the ſecond verſ. 12. as alſo particularly, which belongeth to and concerneth Daniel himſelfe, verſ. 13.

p. 59THE SCHOLIA or Expoſition.

Verſ. 1. Verſ. 1.And at that tyme ſhall Michael ſtand vp, the great Prince.

THis laſt Cataſtrophe and turning, doth proſecute three things in order: who ſhall deliver, from whence, and whom.

Some would have Michael here the defender, to be Chriſt and it is very certaine that he is the great Prince; yea by farre the greateſt of all, the Prince of his elect people, who hath delivered his church alwaies and will deliver it herafter, yet the name of Michael here ſeemeth to be ſome certaine Angel whoſe miniſterie the great Prince will vſe in this battaile. In the later end of the tenth chap. before, he is ſpoken of as a certaine helper, with whoſe aide that glorious Angel aſſiſted, ſeemeth notwithſtanding to complaine of his being alone, There is none that holdeth with me, ſaieth he, in theſe thinges but Michael your Prince.

But more plainly there in verſ. 13. And lo Michael one of the cheife or firſt princes. for Chriſt is not one of the cheife princes, as if he were of a certaine order of Angels, and had a Companion of power, but all the Angels, as ſervitours doe Miniſter vntounto him. But thou wilt ſay foreign Acad Haſharim, is not one of the princes, but firſt of the princes, verily foreign is of order ſometimes, when it is joyned with nownes of time, as in one of the moneths, that is to ſay, in the firſt day of the monethmonth. Levit. 23.24. And ſo with this our Prophet, in one yeare of Darius, that is in the firſt, Dan. 9.1. From p. 60whence in one of the Sabaoths for the firſt daye of the weeke. But the ſame word joyned with others is, for the moſt part of number not of order, as behold the man is become like one of us: Gen. 3.22. He doth not mean as the firſt of us: of which ſort are manie other places. That may be added alſo, that the Archangel Michael in Iude 9. Doth put off the Divil to the Lords judgment as if himſelfe had not power and authoritie to reſtraine him, which yet notwithſtandinge Chriſt doth exerciſe. Mar. 1.25. as in manie places elſwhere in the Goſpel.

Neither is it likely that the Apoſtle, if he had meant Chriſt, would not have called him by his proper name, eſpecially when he doth bring his argument from the greater, whoſe force is much leſſēed, if that which is greateſt of all, be not called by his owne, but by a farre inferiour title. Yet doe I not ſo diſpute of this, as if I meant willingly to contend with anie man about that matter, but onelyonly to finde out truth, wherof very great care is to be taken as much as may be, even in the ſmalleſt matters. Neither is it of neceſſitie that things muſt be done by the miniſterie of an Angel from heaven, in ſuch ſort as no part therof ſhould be acted by man, but Chriſt may raiſe and ſtirre up ſome excellent man in whoſe perſon he may preſent a viſible Michael, as in that battaile of Michael and the Divil in Apocal. 12. we have ſeene: But what kinde of miniſterie ſoever it ſhalbee; in what maner this Prince ſhall come prepared and furniſhed to the battaille, it is at large declared in Apocal. 19.11. Secondly whence he ſhall deliver, is from ſuch a troubleſome time, as was not the like from the begining of the nation vntounto that very time. The Turk is alwaies intolerable even in peace, reſt, and vacation, how outragious wil hee bee, when he ſhalbee afraid of his owne overthrowe? He hath ſtriven elſwhere about p. 61ſome Countries, or at the uttermoſt about the Empire, but now he muſt fight for his life, where he muſt either overcome, or elſe not onelyonly undergoe the yoak of ſubjection, but be utterly deſtroyed and die with extreme torments. He hath often times in vaine caried, almoſt infinite forces into the field: how will hee be furniſhed now, when he ſhal perceive all now ſhalbee hazarded at once for ever?

Out of theſe ſtreights of time, anie one maie eaſily conjecture what horrible turmoiles, the Cruel beaſt ſhal make, but alſo on the newe and Chriſtian peoples part there wilbee no leſſe grievous a tryall, when they ſhal ſee this horrible and fearfull tempeſt, immediately to follow the faith which they ſo lately had profeſſed? For they may imagine God to be angrie becauſe they have forſaken their fathers religion and have embraced chriſtian, which their anceſters did ſo hate, therfore the Spirit doth foretell the grievous troubles of thoſe times, leaſt anie man by the ſharpenes therof ſhould fall from the truth. God doth vſually turne tbe rage and furie of the adverſaries unto his owne praiſe and glorie, if other eſcapes be ſtopped up, he opēeth a paſſadge thorow the ſea, bringeth out of the lions den, and preſerveth ſafe in the fierie furnace, neither doth hee ſtill the raging waves vntill wee ſee our ſelves allmoſt loſt: Wherfore as of old in Egpt, ſo ſalvation will now ſodainly ſhine forth, but then eſpecially when all thinges ſeeme deſperate, and paſt recoverie.

But how is this affliction moſt grievous? of all former onelyonly which ſome one greater ſhould after ſucceed? not ſo, but of all without exception, for it ſhal outſtrippe all the former and it ſelfe ſhall be laſt, which an everlaſting deliverie ſhall preſently folow, for hereunto is joyned the reſurrection, after which no calamitie is to be expected of the Saincts. How therfore ſhould p. 62it either agree to either Antiochus or Romane, who, whatſoever miſcheife they did, it was but a flea-biting to this miſerie of a thouſand ſix hundred yeeres, wherin as yet the Iewes doe lye buried.

But this fit or ſharpe aſſault is not come as yet, ſeing the deliveraunce is not yet happened, which ſhal fall out in the midſts therof. Who ſhal bee delivered, they are firſt noted by their nature, then by grace: by nature, Thy people, By grace, Every one that ſhalbe found written in the book. That ſheweth the nation of the Iewes, which were Daniels people, comming of Iacob the ſame common root and ſtock. So in the beginning of the verſe alſo ſtanding for the children of thy people: wherby he teacheth that this deliverance is not preſētly but to be expected in their poſteritie, namely their Children, but how manie ages after, ſhal appeare afterwards.

This prophecye therfore is proper to the Iewes, but thence it will not folowe alſo as proper to the time of Antiochus, ſeing the Iewes maie be afflicted as Gods people, howſoever they ſuffer not for Moſaical ceremonies, as it will fall out when they come to the faith. I would that worthie Broughton had conſidered this, he would not have ſo drawne all with a wrye necke unto Antiochus.

But there ſhal bee alſo a choice and difference in this people: Theire deliveraunce ſhal not be ſo confuſed to bring all to eternall life, but thoſe onelyonly which together with this outward ſafetie from theſe great dangers, ſhal bee by ſaving faith adopted for ſonnes, whoſe name▪ God in his everlaſting decree hath written in the book of life, for, it is not in him that willeth or runneth, but in God that ſheweth merciemercy: neither is it in our power to receive faith or beleeve, but is onelyonly theirs who have the earneſt pennie of election. It is very likely therfore that ſome p. 63of the Iewes wil hold ſo obſtinately their legall rites and inſtitutions, that neither with the famous deliverance of their nation, nor with that exceding glorie wherwith the truth ſhal then flouriſh, will they ſuffer themſelves to be ſeparated from their ſuperſtition.

And manie of them that ſleep in the duſt of the earth ſhal awake.verſ. 2.

Such hath bene the trublous eſtate whence they ſhal be delivered; The condition into the which they ſhall ſhift and paſſe, is waking out of the duſt of the earth, which is afterward layd downe by a diſtribution of ſaincts and reprobates in this verſe; and againe of ſaincts alone in the next verſe. As concerning the wakinge, all our expoſitours that I could ſee, doe refer it to the laſt reſurrection of the bodies. Some Iewes contrariwiſe doe apply it to the reſtoringe of the Church, which they ſ…ie ſhal bee in this world. Wee muſt freely and diligently ſearch on which ſide the truth is, all prejudice laid aſide. It maketh againſt ours, that all theſe thinges, namely the end of the former chapter & firſt verſe of this, are ſo linked together in a continuall courſe and order among themſelves, for that is meant by the band of time in the beginning of the chapter, At that time ſhall Michael the Prince ſtand vp, as if he ſhould ſay. At what time the kinge of the North ſhall pitche his tents in the land of tſebi Iudea it ſelfe, thē ſhall that great trouble oppreſſe them, then ſhall happen this admirable deliveraunce, then ſhall this reſurrection be accompliſhed: therfore howſoever in other places paſſage may be made from the birth of Chriſt to his ſecond appearinge, yet in this place it cannot, where ſuch a band doth come-in betweene.

And vnleſſe we doe allow of this connexion, what a huge heap would there bee in the prophecie, what a p. 64gulfe to let ſcape and ſkip a thouſand ſix himdred years and more, I know not how manie, eſpecially which hath gone ſo leiſurely and orderly to this very place and was cheifly ordeined for the Iewes, to whom he affoardeth no comfort at all, if he paſſe and flie preſently from Chriſt firſt exhibited vntounto the latter end of all thinges. This one thinge may ſeeme ſufficient to refute the expoſition not onelyonly of this verſe, but alſo of all which ours doe bring vponupon the ten laſt verſes of the former chapter, which they wil not have reach beyond the firſt comming of Chriſt, when as yet the Angel hath gone ſtep by ſtep through all ages from thence as wee have made it plaine I hope.

Seing therfore all theſe thinges are neceſſarily coupled and joyned together among themſelves, if that voyage of the King of the North into the land of tſhebi, be either the expedition of Antiochus or the Romanes into that countrie, then this reſurrection which immediatly foloweth, is either not proper, or if it be proper, then that expoſition of Antiochus and the Romane is not true and naturall. But you will ſay, Let us hazard the loſſe of that expoſition rather then ſuffer this of the reſurrection to be taken ſo from us. Let it be a continuall orderly prophecie, let it be ſhutt up at lenght with the laſt reſurrection; but the Angell wil not have it ſo, who ſpeaketh ſo exactly as if he did it of purpoſe to meet with this ſtrange expoſition.

Manie of them, ſaith he, that ſleep in the duſt ſhall awake; the reſurrection (ſo properly called) is common to all, as manie as from the firſt Adam doe ſleep in the duſt, but when this is onelyonly of ſome, it is manifeſt…o be ſome other then that which is properly ſo called. But ſome will ſaye, Some are put for all. Once happily or twice in Rom. 5.15.9. But we muſt not ſtart from the naturall ſignification but where there is neceſſitie of the p. 65figurative here nothing inforceth to leave the proper: but contrariwiſe there is a neceſſitie to reteine it: for ſeing this reſurrection is the ſame with the deliverance in the former verſe, made indeed out of the book of life, after the manner of the reſurrection, and being of one onelyonly people of the Iewes, as was obſerved before, they are ſaid well, Manie to be awakened, when the men of one nation and not of all mankind do ariſe: therfore our Broughton doth not well tranſlate it, for the manie of them that ſleep in the earth of the duſt ſhall awaken, for the manie is as much as the multitude or the univerſall of them that ſleepe; all together from the minde and purpoſe of the prophecie.

So dangerous a thing it is to put-in anie thing of our owne in doubfull places, which are rather to be left pure and intire, then to be prejudiced by anie additions. It maketh ſomwhat alſo, that the reward of the beſt here, is much inferiour to that which all ſhal have there at the laſt, in the reſurrection all the righteous ſhal ſhine as the ſunne in the Kingdome of their father Matth. 13.43. but in this they whoſe reward is greateſt, ſhal not exceed the brightnes of the ſtarres.

But they, ſaith hee, that turne manie to righteoſnes ſhall be as the ſtarrs for ever and ever. Its a manifeſt difference betweene that and the heavenly Crowne. Beſides, which juſtifie, ſaith hee, intimating a place for doctrine in this reſurrection, wherby godlie mindes being indued with the knowledge of Chriſt doe enioy true righteouſnes and holines, when as in that laſt reſurrection, prophecie ſhal ceaſe, and all this pollicie wherwith the Church is now governed upon earth, 1. Cor. 13.8. and laſt of all the Angel both knoweth and teacheth others the daie of this reſurrection, as wee wil ſhew in the laſt verſes of this chapter: for the end of theſe wonders wherof they inquire afterward, verſe 6. and 8. doth include p. 66this reſurrection, the laſt terme of the former prophecie and a thinge worthy of admiration: but the day of the laſt reſurrection is hid from the angels themſelves, yea from Chriſt himſelfe as the ſonne of man, much more from Daniel or anie other of the Prophets Marc. 13.32. Theſe thinges therfore make againſt the proper expounding of the wordes. Calvin objecteth one thing againſt the figurative, which is the reſtoring of the church neiter will that ſtand, ſaith he; which is ſaid, ſome ſhall riſe to life, others to ſhame & contempt, if this did onelyonly agree to the church of God, ſurely none ſhould riſe to ſhame and contempte. But it may be anſwered. That the church is a field mingled at leaſt with tares among the good corne, a net not altegether without bad fiſh, a houſe not without ſome veſſels to diſhonour: wherfore it is needfull to preferre ſome particular reſtoring of the church, before that generall expoſition of the generall reſurrection. Neither is the certeintie of the bodies reſurrectiō any whit at all weakened therby. This doctrine is confirmed by other ſcriptures above all exceptions: and this very place whoſe proper ſenſe and meaning we have cleered doth make ſomwhat alſo for confirming therof. The Spirit of God would not ſo often and diligently uſe this allegoricall reſemblāce, if it did not therby declare the thing ſhould moſt aſſuredly cōe to paſſe in his time. Otherwiſe it were an eaſie matter to avoid, all the promiſes confirmed by this type, as no whit more certaine then the reſurrection wherof there is litle or no hope at all,

But the holie Prophets doe leave no ſtartings back, whilſt they bring the matter grounded upon manifeſt promiſes, and reſted upon by aſſured faith to confirme the ſame. Faith therfore looſeth nothing, although it doth ingenuouſly acknowledge what is due to every place. What is this reſurrection then? the full reſtoring of the Iewiſh p. 67nation & their vocation to the faith in Chriſt, for ſo is our Converſion to God often called, in the Scriptures; the time ſhal come, ſaith Chriſt, and now is, when the dead ſhal heare the voice of the Sonne of God, & they that heare it ſhal live. Io. 5.25. Awake thou that ſleepeſt, ſaith the Ap. Eph. 5.14. & ariſe from the dead & Chriſt ſhal give thee light. But the Iewes ſpecially ſhal riſe by beleeving & riſing out of their troubles, of whoſe reſtoring the world hath litle hope. The mightie hand of God wil raiſe up theſe dead carkaſſes, elſe it were incredible that this duſt ſhould live againe: wherfore the Apoſt. ſpeaketh of the Iewes, what ſhal the receiving bee but life from the dead Ro. 11.15. as purpoſely bringing light unto this & ſuch like places. This reſurrectiō then is the ſame wherof rhe Apo. ſpeakes c. 20.12.13, for this followeth the utter overthrow of Gog & Magog, that is preſently added to the deſtruction of the Turkes, as we have expounded: & both Gog & the Turke doe make theſame enemie, as wee have ſhewed in the Revelation at large. This is that reſurrection wherof Eze: c. 37. with this onelyonly difference, that Ezech: deſcribeth the firſt converſiō of the Iewes by life reſtored to dead bones & Daniel expreſſeth their firſt cō verſion by the tydings out of the Eaſt, and therfore the battle of Gog and Magog doth folowe the reſurrection with him. But in this and alſo in the Apocalipſe, it doth goe before it. This is that revocation of the Shulamite wherof in Canticl. 6.12.13. Returne O Shulamite, returne, that wee may look upon thee: Or rather that wiſh that foloweth (for the renovation doth rather belonge unto the tydings of the Eaſt in our Daniel) O that one would give thee as a brother unto me ſucking the breaſts of my mother, finding thee without I would kiſſe thee, yet I ſhould not be deſpiſed. So as an admirable conſent of Scripture doth ſhine forth every where to confirme a matter altogether vnknowne to the world, & we have expected nothing leſſe then that almoſt theſe manie p. 68generations. Such is the reſurrection then, the diſtribution of them that riſe doth followe, of ſome to eternall life and of others to ſhame and everlaſting contempte. For as converſion to Chriſt is ſpecially called reſurrection, yet notwithſtandig the generall deliveraunce from enemies, which was common to the whole nation, doth in ſome ſort reſemble it, when they ſhal lift up their heads and ſtand upon their feet, who lately were troden under foot of all, and were almoſt brought to duſt with the weight of their long and tedious afflictions.

Out of whom, thoſe whoſe hearts the Spirit ſhal endue with love and faith, ſhal ſurely awake and come out of the graves having now obteined the dignitie of the children of God: Who ſhal enioy eternall life, not onelyonly becauſe they ſhal have the fruition therof in heaven, but alſo becauſe there ſhal bee a perpetuall felicitie in earth, not to be ſteined with former troubles of the former ages anie more, but it ſhal continue pure and ſpotleſſe until their departure into heaven, for now wil God wype all teares from their eies, and there ſhalbee no more death, nor ſorow nor crying nor paine, for the former thinges are paſſed away Apocal. 21.4.

But the reſt who being partakers of the deliveraunce ſhal yet perſiſt in the wicked blindnes of their hearts, they ſhal riſe in deed, but to eternall deſtruction; ſeing after this time there is now promiſe of merciemercy to them, and of calling them to the faith, wherby alone wee apprehend and laie hold of ſalvation: for all the Iewes will not give conſent to the ſame truth, but ſome of them will preſevere and perſiſt in their ould hardnes of heart, howſoever God ſhal give a cleere teſtimonie to his ſonne by ſubduing all their adverſaries. There is no place therfore left in the new Ieruſalem for the fearfull and unbeleevers and the abominable and murtherers and whoremongers and ſorcerers and idolaters & all lyers, p. 69which is ſpecially ſpoken of the obdurate and hardened Iewes, allthough the men of the ſame ranke in all other nations alſo ſhall bee in the like eſtate and condition Rev. 21.8.

Verſ. 3. Ʋerſ. 3▪And they that are wiſe ſhal ſhine as the brightnes of the firmament.

The other diſtribution of them that riſe, is of ſaincts onelyonly, wherof ſome be people ſome bee the teachers: both are illuſtrated by a ſimilitude, they of the firmament, theſe of the ſtarres. For I doe agree with learned Calvin, who taketh Hamaſhchilim intranſitively, as alſo a litle after in the tenth verſe, where with out doubt knowledge is not tied unto teachers, which thence appeareth, becauſe Hamaſhchilim, the wiſe, are there oppoſed. Leriſhagnim to the wicked, for onelyonly the ſaincts, & all of them are truely wiſe, but the wicked, allthough they excell in pollicie, craft and ſubtiltie, in all trades & cuſtomes of living, yet notwithſtanding are emptie and void of all ſound and true wiſedome, and are in very deed ſaid to bee fooles, as Salomon doth often call them.

But now all the people and whole companie of the faithfull ſhal bee pure & cleane, ſhininge with bewtie of intire holines, like vntounto the firmament it ſelfe, whither no cloude aſpireth, nor anie earthlie pollution aſcendeth to caſt anie aſperſion or blott therupon. The firmament is often covered all over with thicke cloudes, and taken out of our ſight, but heere it is ſpoken of, not as it often ſeemeth to us, but as it is in its owne nature.

But they that juſtifie others by teachinge, admoniſhing, exhortinge, reproovinge and comfortinge, which are parts and duties of the Teachers, and they which enioy publicke office in the Church ſhal bee the ſolideſt and cleareſt parte of their ſpheare and compaſſe, and ſhal p. 70become ſhining ſtarres wherwith this firmament ſhal be bewtified and adormed, themſelves in the mean time enioying the chieffeſt glorie. So in the firſt chriſtian Church the miniſters were ſtarres, which one like the ſonne of man walking betweene the candleſticks, d d beare in his right hand, Apo. 1.20.

Theſe teachers of the Iewes ſhal enioy like glorie, which are precious ſtones in the Apoc. 21.19. wherof is built the wall of the new Ieruſalem.

It is to be obſerved here that the Doctors and Teachers are deſcribed by that preſent dutie not formerly paſt: for matſedikim doth ſignifie them that doe juſtifie, and not that have juſtified or turned to righteouſnes; by which argument we have ſhewed before, that the laſt reſurrection is not heere intended in this place, where there wilbee no uſe of preſent teachers, but the former paſt labours onelyonly ſhall be rewarded. Farthermore we maie obſerve, that here is a leſſe reward both of people and teachers then that which God hath laid up for all his owne againſt the laſt daie, who ſhal bee like as the ſunne.

If therfore the Angel doe heere now ſpeak of the greateſt glorie of the ſaincts, why ſhould he ſignifie it by the reſemblance of the firmamente? beſides what ſingular thing have the teachers, if they atteine to no more then that which is common to the teachers here in this life? Theſe are all ſtarres as the place even now ſpoken of did teach us: but now they are alſo called angels whoſe likenes and ſimilitude ſeemeth to be the higheſt top of our felicitie and happines. Indeed they are called angels but by reaſon of their miniſterie onelyonly, and not of their preſent glorie. The Spirit therfore would ſhew us by the rewards themſelves, that this is ſome other reſurrection then that which ſhalbe of all men at the laſt.

p. 71Verſ. 4. Ʋerſ. 4.And thou Daniel ſhut up the wordes and ſeal the book.

Hitherto is the firſt part of the chapter, now he commeth to the reſt, where firſt is a ſealing conſiſting of a precept, & the putting in of a tacite & cloſe objection.

The precept is of ſhutting the wordes and ſealing the book even to the time of the end. But how ſhould this bee? Should Daniel keep it to himſelfe alone? wherfore then did he commit it to writing? The Angel woulde have him write it in theſame wordes, and after the ſame maner which he had received it, to adde nothing of his owne by way of expoſition to cleere the matter. Daniel knew well how obſcure and darke theſe things would be to the readers, and he himſelfe vnderſtood the whole matter very well, as he witneſſed in the beginning of the viſion, and he vnderſtood the thing, & had underſtanding of the viſion ch. 10.1. therfore the learned and eloquent man could have cleered the obſcurities with ſuch wordes if he might freely have done it, as none of the ſimpleſt ſort need to have bene anie where gravelled therat. But the Angel doth not give this libertie but commaundeth to wrap it up in the ſame obſcuritie wherwith he ſawe it covered at the firſt deliverie therof from himſelf. This doe I take to be the true & proper meaning of this ſhutting & ſealing: for Daniel had heard theſe thinges of the Angel, neither had hee anie other way to ſhutt thē up but by writing obſcurely and not in open & playne termes. But wherfore doth he bid ſhut up the wordes and ſeal the booke? Are the book and theſe wordes the ſame & all one? It often cometh to paſſe that ſome ſhort and litle writinge is called a booke, as the booke of the generation of Ieſus Chriſt Mat. 1.1. & ſuch like. But happily heere in this place the wordes are this very prophecye, frō the beginning of the tenth chapter, & the book all his p. 72viſions in generall which he is commaunded to hide in a profound ſtile, hard to be knowne and to put them together in a book; after God had laſt ſpoken to him in this kynde of viſions, but the former viſions were alreadie written before, ſo as it is better to referre, words and booke, to the ſame thinge; yet ſo, as the thinges ſhould be kept cloſe and not be hid for ever, but onelyonly to the time of the end: of what end? Of a perfect end, or ſoone after to be perfected: nigh at hand, as it ſeemeth and a litle before the end, when thinges lately buried in obſcure darknes ſhal be brought forth into open light. Daniel might have objected, that ſo the elect ſhould be deprived of the fruite of a moſt holie and divine revelation. The angel meets with it, as if he ſhould ſaie, Let not that trouble thee, for manie ſhal come to and fro, and knowledge ſhalbe increaſed, that is to ſaie, although theſe thinges be hard and difficult, yet ſome wil take great paines in ſearching out the truth, and by wiſe diſcourſe gather one thing of another, wil level very neere, yea and hit the mark it ſelfe, and will much increaſe knowledge; which thing indeed wee have ſeene come to paſſe both in the Iewes and in our owne men, who by diligent ſearch have found out manie remnants of this gold ſcattering heere and there, and therby have brought much profit both to themſelves and to the Church.

But for what cauſe would God have theſe thinges ſhutt up for a time?

Firſt that the wicked by ſeing ſhould not ſee, and by hearing ſhould not heare, wherfore Chriſt ſpake in parables to the vnbeleeving Iewes, and Iohn was commaunded to ſeale up thoſe things which the thunders uttered. Apoc. 10.4.

Secondly, That ſecuritie ſhould not growe upon the Saincts by the expectation of a long time, to whom the opinion of an end alwaies approaching ſhould bee profitable, p. 73whereby they may have their Lampes alwayes in a readines.

Thirdly, that there might be a teſtimony of Gods truth in thoſe auncient times, when the wicked at length ſhall know that thoſe things were foretold many ages before, which themſelves doe finde moſt true after it is too late.

4. Laſtly, becauſe this obſcuritie ſhall not take away all underſtanding of the Saincts, but ſhall whet only their diligence in ſearching, to whom the Angell promiſeth a further profiting and proceeding, ſeing by their godly labour and diligence, God doth make over to the godly all his myſteries & ſecrets in Chriſt.

And J Daniel looked & behold two standing.Ʋerſ. 5.

So is the ſeating, now followeth the firſt deſigning of the time; the preparation whereof doth propound unto as two other Angels, and th… place where they ſtood. The number ſeemeth to be added for the confirmation of the whole matter. In mens Courts God hath appointed every matter ſhould be eſtabliſhed by the mouth of two or three witneſſes, Deut. 19, 15. After the ſame manner the more are ſent, that the matter might be more confirmed, and humane infirmity regarded & provided for. Now might the Prophet try his right by Law with the Angell if he had deceived, or the thing foretold him ſhould not com to paſſe. The place where they ſtood was at the bank of the river, one at one ſide of the bank, and the other on the other ſide, and the river was Hiddikel, as we learne by the 10. chap. verſe 4. the third river of Paradiſe, Gen. 2.14.

It is not certainly knowne whether the Prophet were bodily preſent by this river, or the ſight thereof were afoarded him after a prophetical manner. If it be this, p. 74there is ſome great matter in it, why this alone ſhould be offered to his very viewe above all the reſt, but if he were bodily preſent, which I rather thinke, Daniels company flying away for feare, chap. 10.7. neither can it be without cauſe, that he maketh mention rather of the river then of the region and country: And we ſhall ſee aſſuredly that of the fowre viſions, which were ſhewed to Daniel, three of them were at the waters. And not without good cauſe, when as viſions doe foreſhew the affaires of nations and people to be done in ages to come, and waters do both lively reſemble the troubleſome tempeſts of worldly buſineſſes, with the variable and inconſtant condition of people, and alſo thereunto are frequently uſed in ſcripture, as in Ezech. 26.19. When I ſhall make thee a deſolate cittie, by bringing up the deepe upon thee, and great waters ſhall cover thee. But waters doe d…ffer according to the diverſity of the things thereby ſignified. In the firſt viſion the fowre Windes of heaven ſtrove upon the great ſea, and fowre great beaſts came up from the ſea, chap. 7.2.3. becauſe as the Sea is the collection & gathering together of waters, ſo there was intreated of the matters of all people, which ſhould all be diſturbed with theſe fowre Kingdoms. The ſecond viſion was at Vlai, no ſea, but only a river unknowne, not famous, not ſett out with any note at all of any excellencie, ſo in that viſion the Empire of the whole world was not intreated off, but ſome particular nations, the Medes, Perſians, and Grecians, in which the prophecy ſtoppeth his narration, as it were in ſome creek of a great ſea, and a river, drawne and derived out of the deep, chap. 8.2. The laſt viſion was at Hiddikel, a particular River alſo, but ſuch a one as flowed out of Paradiſe, evē as the matters therin handled, doe ſpecially reſpect a particular people, but holy & elect, whoſe ſpring & originall doth come out of Paradiſe, the infinite grace of a mercifull God, which runneth p. 75thence along thorow the ſtock of the holie Patriarchs in all ages, as it were thorough a channell.

The former viſions were alſo ſhewed for the Churches ſake onelyonly, but they declared flouriſhing nations. Firſt, the fowre great Monarches, afterward the Medes, Perſians, & Grecians: This alone ſheweth the full deliverance of the holy people, and therefore they were given at the ſea and unknowne waters, like to people of no account with God: but this was given at the holie River, that he might more lively ſet before our eyes the condition of that auncient & holy people, by the election of grace. Such a River therfore is it. Now, the Angels doe not ſtand both on one ſide, but are ſeverally placed, and keep both the bankes, becauſe God defends this people on every ſide by his Angels, to whom he hath given in charge, not onelyonly to be carefull of ſome of their matters, and careles of the reſt, but to perfect all things which doe concerne the ſafetie of his elect. This is a great comfort in time of ſo long a divorce, when they underſtand that their God careth for thē, and that there remaineth a ſeed of election amongſt them, though the blind world ſeeth it not, as being farre hidden from mens eyes.

Ver. 6. Ver. 6.And he ſaid vntounto the man clothed in linnen.

The conference of the Angels followeth, and firſt a queſtion before, which we have both the perſons propounding it and to whom. The propounder of it was one of the Angels, which ſtood at the bankes. Both doe not enquire by words, although the deſire of knowledge of it was common to them both. It was ſufficient for the one to receive the anſwer, neither was it materiall which of them demaunded it; Therefore whilſt one ſpeaketh, the other expecteth in ſilence, modeſtly obſerving order, the p. 76authour whereof the holy ſpirits have alwayes before their eyes.

The Angell whom he enquireth of, was clothed in Linnen, to wit, garments, for Badim are Prieſtly garments, made of fine Linnen, peculiar onelyonly to the Prieſt, whence happily they have their name for foreign Bad, is a ſole and ſingular thing that doth agree but to one, & therefore the Prieſts are noted by theſe garments, as Doeg is ſaid to have ſlaine fowreſcore and five perſons wearing a Linnen Ephod, 1. Sam. 22.18. David went before the Ark in ſuch an Ephod, 1. Chro. 15, 27. but it was extraordinary, and he that was a perpetuall type of Chriſt our King might for a time joyne or uſe a Prieſtly habit, moved therto no doubt by divine inſpiration. But as theſe garmens did belong onelyonly to the Prieſts, ſo were they proper onelyonly to the holy place, for when he was to goe from the altar, although in his ſacred function they were to be putt of, and others putt on, Lev. 6.11. yet the Levites ſeeme to have uſ…d them in carying the Arke from the houſe of Obed Edom to the cittie of David, 1. Chron. 15.27. yet it may be theſe garments were not the Baddim of the Prieſts, nor that Ephod of David, but ſome ſpeciall ornament, for joye and ſolemnity of the time, which David wore in common with the Levites, whoſe dutie it was to carry the Ark, as if he had longed and leaped for joy to be counted in the number of the ſacred and holy miniſters.

The other word Buts, there uſed doth ſeeme to ſignifie this difference, ſo as Bad in the end of the verſe may by a common name ſhew the like garment both of the Kings and of the Levites, neither the one nor the other uſing that which belonged onelyonly to the Prieſts and the holie place.

For to adde one thing more becauſe we have entred p. 77vponupon this matter of garments; theſe were ſo proper and peculiar to the holie place that they were to be vſed if the prieſts were there converſant, though upō other occaſion then for religion; wherunto tendeth that of Ioſephus, That whē Herod reedified the temple & could not himſelfe for religions ſake enter into the inward parts, he procured the framing therof by the prieſts, a thouſand of them at his coſt were clothed with prieſtlie robes, and were not vnſkilfull, ſome in maſonrie, ſome in carpentrie lib. Antiq. 15. 14.

Theſe garments doe therfore ſeem to proove him to be Chriſt, who is the onelie prieſt worthie to be conſulted with in all doubtfull matters, whoſe lippes preſerve knowledge, and at whoſe mouth the law is to be inquired. He is alwais in the temple, in the midſt of his owne, & therfore is alwais clothed with holie garments: which yet will more appeare, if we conſider him ſtanding upon the waters of the river.

The other two angels ech of them kept his banke, looking to their taſks enioyned, but the care of all lay upō this, and therfore as the Spirit moved vponupon the firſt waters, ſuſteining them in that confuſion by his mightie power Gen. 1.2. ſo Chriſt watcheth over the affaires of his Church, which would quickly come to vtter ruine if they were not ſupported by his power.

But it is to be obſerved, if this be Chriſt, Michael is not, for hee doth playnly diſtinguiſh between himſelfe & Michael in the end of the tenth chapter, and there is none that holdeth with me, faith hee, in theſe thinges but Michael your prince.

Such are therfore the perſons conferring: the Queſtion it ſelfe, How longe ſhal it bee to the end of theſe wonders? that is to ſaie, whē ſhal the ēd of theſe wonders be? The Angels doe deſire to behould and prie into the ſecret myſterie of redemption, unto which earneſt ſtudie p. 78they might privately give themſelves, and enquire theſe thinges apart, if their example were nothing pertinent to kindle and enflame our induſtrie.

Who therfore can without great blame be negligent in inquiring after theſe thinger, wherof he ſeeth the angels ſo greedie, though excelling in multiplicitie of knowledge of thinges. Neither is this their ignoraunce feigned: for to what end ſhould the anſwerer ſo earneſtly ſweare in a matter of no doubt, for theire ſakes eſpecially did he ſpeak ſo earneſtly by aſſeveration, knowing that Daniel could not vnderſtand his anſwere. And wee know that the Angls, though they be of an excellent vnderſtandinge of all things created, yet are ignorant of manie thinges till they be further informed. For they are not onelyonly ignorant of the laſt daie, but alſo of that manifould wiſdome of God in the myſterie of the Goſpell, which it now made knowne by the Church unto principalities and powers in heavenlie places Epheſ. 3.10. They deſire to have theſe things ſhewed unto them, wherby they might the more magnifie the great and highe creatour for his infinite wiſedome.

Verſ. 7. Ʋerſ. 7.And J heard the man clothed in linnen.

The anſwere is confirmed by an oath, the forme wherof is expreſt by geſture and wordes. The geſture is the lifting up of both handes to heaven; That is to ſay, towards heaven. It was an ancient cuſtome in ſwearinge to lift up the right hand to heaven, as if they would call him to bee preſent for a wittnes, whoſe glorie and majeſtie doth ſhine eſpecially in the heavens: but he here clothed in linnen, by lifting vp both his handes doth ſeriouſly ſhew ſome excellent matter, and doth more p. 79pearce and affecte the mind with a ſenſe of the higheſt Majeſtie.

As often as the name of God is to be vſed, the minde is to be raiſed vp to as great a reverence as may poſſibly bee, and how much more of us miſerable men very duſt and earth, when as the mightie and holie Angels doe ſo prepare and diſpoſe themſelves at the very mention of him. Oh you moſt filthie beaſts which doe in mockerie pollute his holie name in your comon talke. The ſolemne wordes are by him that liveth for ever. In all invocation, when the minde is not capable of the divine exceeding greatnes, an attention is ſpecially to be faſtened on that part, as I maie ſay, which is moſt powerfull to kindle and ſtirre up our preſent faith. Wheras now therfore the times are ſpokē of, he moſt fitly bringeth in God living for ever, who can beſt of all beare witnes of the appointed periods of all thinges, whoſe alone is eternitie it ſelfe.

But now let us come to the matter it ſelfe; which ſets downe the time two waies, both by a certain diſtributiō, and by a full diſperſion of the holie people. The diſtribution is more generall and indefinite, which may as well agree to anie age, for what age is there wherin we maie not finde a time, times and a halfe? But the other member, and when he ſhal have accompliſhed to ſcatter the power of the holie people, All theſe thinges ſhal be accompliſhed; doth revoke that generalitie vntounto certaine boundes, neither doth it permit a wandring into all ages, but makes it proper to one certaine: as if he ſhould ſay, All theſe things ſhal have an end, not at every time, times and half a time, but at one certaine time, when hee ſhal make an end of ſcattering the holie people: which plaine and perſpicuous ſentence makes me think that thoſe thinges can no waies agree to Antiochus.

For although we graunt the time of his afflicting the p. 80Church to fall fitly into this diſtribution, wherof notwithſtanding we ſhal ſee by and by: Had this people alſo an end of their calamities with Antiochus? Did that bleſſed reſurrection and happie, happen to the Iewes at his death? What ſcattering from the firſt beginning of the nation, is comparable to this, wherof they have had now ſuch miſerable experience theſe manie ages ſince their crucifiing of Chriſt? It was not more grievous to be afflicted in their owne countrie, then to be ſcattered through the whole worlde: to want their countrie, goods, eſtates & liberties, and to hold their lives at other mens pleaſures wherſover they live: beſides the diſtribution fitteth not.

The moſt learned Tremellius doth ſo render it. After an appointed time, appointed times, and part of time. The wordes are thus properly: At, or for an appointed time, appointed times and a halfe. For I thinke …heſi is no where uſed but for an halfe or equall part of another. But before where the ſame matter is handled, it is Vphelag guiddan, and the diviſion of time. c. 7.25. I confeſſe it, but becauſe the word phelag was doubtfull, this prophecie being more plaine, as the latter alwaies uſeth to be, doth by name expreſſe: what part hee meant and ſpeaketh of before, ſure halfe. Can we then after this faſhion devide the time wherin Antiochus afflicted the Iewes? Our writers doe referre theſe thinges unto that time wherin the dailie ſacrifice was taken away by Antiochus, and the abominable ſacrifices of the wicked gentiles were ſubſtitute and put in liew therof. But his time is farre from the accounte: For this abomination laſted but three yeares and ten daies at the moſt: The .15. daie of the monethmonth Chiſleu in the 145. yeare this impietio began 1. Mac. 1.57. and in the yeare 148. the 25 daie of the ſame monethmonth, the abomination was put awaie and the …emple clenſed, 1. Mac. 4.52. therfore if one yeare be p. 81a time, 2 yeares, times, ten daies are diſtant from the halfe 172. daies.

But Ioſephus doth expreſly confirme the aſſiduitie and continuance of the daily worſhipp to have ben inhibited for three yeares and ſix moneths, In bello Iudaico lib. 1.11. But the Macabean contrarie, That day the heathen had defiled it, in the ſame daie was it made new againe, 1 Ma. 4.54. where are then the ſix moneths of Ioſephus, if it were reſtored, the ſame day that it was defiled? Therunto agreeth the ſecond booke of Macab. 10.5. That day the temple was polluted by ſtrangers, on the very ſame daie it was clenſed againe. Yea Ioſephus himſelfe a more faithfull wittnes elſewhere contradicted himſelfe.

And they offred whole burne offrings, ſaith he, upon the new altar and that fell out upon the ſame daie wherin their holie things had beene prophaned three yeares before Antiq. lib. 12. 11. See how exquiſitely he ſpeaketh, ſhewing it alſo to bee the ſame day of the yeare not of the weeke.

Therfore the true time of this abomination was preciſely three yeares onelyonly, we made mention lately of ten dais more, but by them was ſignified the beginning of that wicked enterpriſe revealed; What then came into Ioſephus minde to make an addition of ſix moneths more? Surely, as it ſeemeth, from the miſunderſtanding of this ptophecie, which hee thought to be referred to Antiochus, he would have fitted the time againſt all truth of hiſtorie.

But you wil ſay, though theſe thinges doe not fitly agree to that three yeares, yet they agree well enough to the terme of two thouſand three hundred daies, which time of raging was appointed before to Antiochus by the Angel cha. 8.14. for if we allow for a time 657 daies, for times 1314. for halfe a time 328. the ſumme wil be p. 82made up wanting but one day. Truly this conjecture cōeth neerer to the truth then the former, and ſheweth what a neere conjunction there is betweene theſe two enemies, who have the like time of the raging allowed unto, yet it wandreth much from the meaning of this prophecie: for this diſtribution is the very ſame with that of c. 7.25. and belongeth unto it. But that litle horne of the 7. c. which is the ſame with this time, is not the ſame with the litle horne of the 8 chap. which is certainly Antiochus Epiphanes, and therfore wee ſhall not doe well to conſound the times & to give that to one which is proper to another. Not to ſpeak of the viſion of the 7. c. which was at the ſea, but that of the …ight at the river of Vlai, & thoſe in the ſeventh were writtē in the comon tongue of the heatheniſh Kingdome, that the comon prophecie might come abroad unto all.

Theſe in the 8. in the proper and mother tongue of the holie people; by both which the prophet would inſinuate that firſt prophecie to be more generall, This more particular, and thoſe which folow thence to the end of the book.

To let theſe thinges paſſe, I ſaie: It is moſt certaine, that the litle horne of the eight ch. is of the thirde great Monarchie, wherof c. 7.17. for it is of the goate, which is called a leopard, chap. 7.6. with his 4 winges and 4 Heads, therfore hee maketh one Kingdome with the goate and leopard. For the hornes muſt not be pulled off frō the heads, and ano…her maner of Kingdome appointed of thoſe and of th…ſe, wherfore all theſe doe belong unto the third Empire and Monarchie, which is of the Macedonians. But the litle horne of the 7. chap. is of the fourth great Monarchie, except we will labour to make them but three onelyonly, which the Angel ſaith are foure c. 7.17. contrarie to the ancient hiſtories, which doe acknowledge no ſuch diverſitie in the hornes from the p. 83beaſt it ſelfe, whoſe the hornes are, nor obſerve anie ſuch thing in Antiochus: wherfore a new Kingdome ſhould begin from him. He reckoneth the yeares of his Kingdome from Alexander, 1. Mac. 1.11. & ſo conſtantly thorowe that whole narration. Surely if a new government was to begin from thence, the Spirit had directed his pen to bring the accounte, from his firſt beginninge after the maner of other Kingdoms. Furthermore the litle horne of the eigth chapt. doth come out of one of the foure hornes of the goate, but the litle horne of the 7. cha. came up amonge the other ten hornes.

Beſides this horne reigneth till the hornes bee caſt downe, and the ancient of dais did ſit ch. 7.9. that is to ſaie, till all the Kingdomes of the world be overthrowne, and all principalitie come to Chriſt, as it will ſoone com… to paſſe after this blaſphemous horne be cutt off.

But preſently after Antiochus had not the Kingdome, at leaſt that moſt ample one of full glorie, whom all nations ſhould ſerve, as it is there in verſe 14. It were tedious to gather all thoſe thinges which ſhew a difference. Theſe few maie be ſufficient to the underſtanding and lovers of the truth.

Seing therfore theſe thinges cannot agree unto Antiochus, we muſt ſeek out ſome other Kingdome, which we ſhal finde to be no other then the Turkiſh, whither the prophecie hath brought us allreadye, as we have ſhewed. This is that litle horne amonge the ten, coming out of the fourth great Kingdome, to witt the Romane, moſt famous in the Apocalypſe with the ten hornes. chap. 12.3. &c. with whoſe iron teeth and nailes of braſſe, all the reſt were devoured and broken in peeces. The time of this litle horne was limited before cha. 7.25. and is heere repeated againe as the but & bound of that matter which the Angels demāded. For the man clothed in linnen anſwereth. Then ſhal bee the end of theſe p. 84wonders, when the blaſpemous Kingdome of the Turkes ſhal come to an end, then God ſhould make an end of ſcattering the holie people and of powring out his wrath anie further upon them.

But what ſhould be the time of this tyrannie, is more plainely underſtood by the revelation, where is given him an howre and daie and a monethmonth and a yeare ch. 9.15. which ſumme commeth to 395 yeares, every daye being taken for a yeare, as we have there ſhewed. By which entire number graunted we may now vnderſtand the reaſon of the diviſion, for a time is one hundred yeares, times 200. yeares, halfe a time 50. which whole ſpace if we number from the beginning of the Turkiſh power anno 1300. it wil end at lenght at the yeare 1650. but 45. remaine ſtill. You will ſaie, The reaſon is becauſe the Apocal. ſetteth downe the laſt time of the Turkiſh name, but the Angel heere doth ſet downe the beginning of his ruine and alteration, which deſtruction we ſhal preſently ſee to be ſet downe in his expreſſe numbers at v. 11. & 12. folowing: as we have formerly heard.

Firſt the tydings out of the Eaſt ſhal trouble him, then ſome yeares after his utter ruine ſhal folow in the land of Tſebi 11. 44. 45. But the d…ſtribution uſ…d in this place reacheth to the tydings and no farther.

Therfore ſo is the end of the wonders, when all theſe thinges ſhal be fullfilled, that is to ſaie when the reſurrection ſhal bee, the glorie of the ſaincts ſhal ſhine, the glorie of the teachers ſhal bee chieffeſt, and all other thinges brought to perfection wherby Chriſts Kingdome ſhal have the preheminence over all; Which thinges if anie man judge to bee meant of the internall kingdome allready obteined, he deſtroieth the prophecie, which is ſpecially converſant in foretelling thinges which ſhal be accompliſhed, being proper to certaine places and times, and not alike comon to all alike: p. 85whereof what obſervation or pr…diction or admiration can there be, as is of theſe thinges which in the former verſe are called wonders?

It is to be obſerved, that the ſame diſtribution here in this place uſed in Apoc. 12.14. are not of the ſame continuance, for that of the Apoca: is of 42 moneths, this of Daniel is onelyonly of 13. and certaine dayes.

Verſ. 8. Ʋerſ. 8.And I heard, but underſtood not.

Hitherto the conference of the Angels and the inſtruction belonging unto them. Now he commeth to Daniel. The occaſion is his ignorance and a queſtion the holy man heard, but he underſtood not. A young beginner is not capable of that which the Schollers of the upperforme doe eaſily & quickly conceive.

A notable proofe of difference betwixt the heavenly & earthly Schoole. An obſcure declarat…on ſufficeth them, which our dulnes no more perceiveth then the blind man doth the ſunne beames, although it be of the moſt acute and wittieſt: for who is more acute then Daniel? But how is Daniel now ignorant of that which he underſtood before? Had he forgotten it? It was the ſame diviſion of the ſame Kingdom in cha. 7. and a certaine angell being aſked of the whole matter, made knowne unto him the interpretation of the wordes, ch. 7.16. There the continuance of the tyrannie onelyonly was ſignified by that diſtribution, which was ſufficient to underſtand that viſion.

But now another thing is demaunded when the end ſhould bee. Now continuance of a certaine part of any thing, unleſſe we know where the count is to begin, doth leave the minde in doubt floting or wavering with a confuſed notion onelyonly.

This is therfore that which he deſired to know, with p. 86the expectation whereof he might comfort the tediouſnes of his preſent greife. But happily he is not without all blame in that he ſo curiouſly enquireth into the times.

Indeed Chriſt gave his Diſciples a check for aſking ſuch things: It is not for you, ſaith he, to know the times and ſeaſons which the Father hath putt in his owne power, Acts 1.7. and how was it that Daniel thought not thus? Surely, if it concerned me to know theſe things, the angell would have ſpoken plainely, and have fitted his ſpeech to my capacity, but it ſeemeth he would have me reſt in the certaine expectation of things to com to paſſe one day, whereupon he did uſe ſuch a ſolemne oath, & would have me to ſearch no further when they ſhall be accompliſhed.

Surely, the angell by not graunting his requeſt doth ſeeme ſecretly to reprove it: yet not ſo, but ſome ſhould at length underſtand thoſe things, elſe he would not have added ſuch expreſſe bounds of the matter: and that ſaying of Chriſt, is not ſimply and abſolutely to be underſtood, but in part, and in ſome ſenſe. For Paul doth define certaine times, & all things are moſt accurately delivered to Iohn in the revelation. Therefore he would not have his Apoſtles too carefull of the times, which did ſo little concerne their callings, but above all things to be diligent in preaching of the Goſpell, wherein conſiſteth the very life of ſalvation.

Verſ. 9.And he ſaid: Go thy waye Daniel for thy words are cloſed up.

The Angell anſwereth, & firſt by refuſing to impart that which he demaunded. Go thy way, ſaith he, and be contented with thoſe many ſecrets, which have been already revealed unto thee: there is a certaine meaſure of knowledge p. 87for every one, beyond which we may not paſſe. Every man ought to conteine himſelf within his bounds, whatſoever notable and remarkable thing is to fall out u…till the M…ſſiah be manifeſted in the fleſh. Thou haſt undoubted knowledge abundantly, cleerly and exactly: that which from that time ſhall after come to paſſe, although thou ſee the continual courſe thereof unto the later end marked out, yet the very moments of time thou muſt not know, for theſe words are cloſed and ſealed up till the time of the end. Thou muſt not onelyonly ſeale unto others the things delivered before in obſcure termes, as thou conceiveſt of mee, but alſo the reaſon of the times, for things to be done after the comming of Chriſt is ſhutt up from thy ſelfe: the underſtanding of them is not to be found out, before the appointed time is come, and the end draw neere, wherein all things ſhall be perfected and fulfilled.

This is the ſumme of the Angels anſwer, and we ſee how men in vaine in all ages have troubled themſelves in the calculation and account of theſe things. Theſe dark queſtions have framed the Laberinth with intricate windings.

How unapt are we of our ſelves, to foreſee things to com, when we faile ſo fowly here & there, though the light of moſt certaine truth be held out unto us▪ we are not therefore to ſtick in mens great names: This knowledge and ſearch is not from humane capacity, but from divine revelation, if not extraordinary, yet the minde muſt be enlightened from above, and ſpecially at that time when as the conſummation and end ſhall be at hand & before the doores.

p. 88Ʋerſ. 10.Many ſhall be purified, and made white and tryed..

A generall conſalation. Daniel might have feared leaſt, that the ſaincts being deſtitute of ſo cleere a light, might daſh upon ſo many grievous offences, & at length fall into many gulfes of deſtruction. The Angell meets with it, and biddeth him not to be anxious and penſive in that reſpect. They ſhould ſuſteine no loſſe at all by the obſcuritie of thoſe things: for both the holineſſe of profeſſion ſhall be manifeſt and certaine, and the wiſe ſhall gett underſtanding.

Both theſe members are expreſſely laid downe, and illuſtrated alſo by a putting to of the contraryes. The ungodlineſſe of the wicked, which ſhall doe wickedly, is oppoſed to the conſtancie of profeſſion, and ignorance of the ungodly, to the underſtanding of the wiſe. As for conſtancie, it is more profitable to the godly to live alwayes in expectation of their Lords comming approching, then to underſtand the delay thereof for a long ſeaſon, conſidering the great infirmityes of us all, yea the wiſe virgines alſo ſleepe whilſt the Bridegrome tarryeth, And when the ſervant beginns to thinke with himſelf, that his Lord will delay his comming, he will fall a ſmiting his fellow ſervants and maidens, and will eate and drinke and be drunken. Therfore this obſcurity doth bring this commodity with it, to drive away ſecurity, and to make the minde allwayes vigilant and attentive, for it yeeldeth a certaine preſent hope; which will not ſuffer them to be filthy or vile, but doth ſpurre them on to go couragiouſly forward without intermiſſion.

Hence it commeth to paſſe, that no dangers doe terrify the Saincts, but they gett and gaine ſingular profitt by them, according to the manner & greatnes of every triall; p. 89for they are diſtinguiſhed into a threefold degree, for they are either certaine light ones or more greivous, or very great.

The firſt ſort ſhall make the Saincts pure and cleane, as we doe purifie things, which have not gotten much filth, either by a ſleight wyping or rubbing or ſpunging of them: Or if a garment have drunk in deeper any filth or ſpott, that it cannot be cleanſed without greater pains, the triall ſhall be nothing elſe but a certaine whiting, indeed a more troubleſome and ſharp triall, according to the quality of the filth more deeply ſoakt in, which yet notwithſtanding ſhall not exceed the boundes of purifying.

But if it be needfull to break veſſels, which are uncleane, and very filthy, and to caſt them into the fire, they ſhall be caſt into the furnace, for no other end but to be melted, and to be made afreſh new and holy veſſels. Surely, a very great comfort to the godly, whether they be purified or wyped lightly over with lighter afflictions, or be whited with ſome ſharper tryals, as under the fullers feet, or laſt of all with the greateſt they be melted in the furnace of the hotteſt fire.

But it muſt be obſerved, although certaine words be here repeated, which were uſed formerly, cha. 11.35. yet it will not therefore follow to be the ſame perſecution. Theſe are common effects of every affliction, there are alſo the Paſtors by name expreſſed, but this no leſſe concerneth the common people.

But the wicked ſhall doe wickedly.

This is the oppoſite member of the firſt part, as obſcurity ſhall drive away ſecurity from the good, ſo it ſhall increaſe it in the wicked: For when they ſhall ſee no fear before their eyes, they will think there is no danger at all: p. 90therfore they wil looſe the reines to their luſts, give themſelves to pleaſure, and take their eaſe, after a mocking faſhion demaunding, where is the promiſe of his comming? For ſince the Fathers fell aſleepe, all things continue as they were from the beginning of the creation, 2. Peter 3.4. But let no man be moved with their example, ſeing the Spirit hath foretold the ſame ſo long before.

The ſecond member is of underſtanding, whereof all the wicked ſhall be voide, for they obſerve no events, and thoſe which they ſee with their eyes, they attribute to nothing leſſe then to divine providence; the God of this world doth ſo blinde their eyes, and deprive them of all light of underſtanding, that they ſee not their owne deſtruction before they have plunged themſelves therinto, without all hope of eſcape.

But the elect doe otherwiſe, which amidſt the great darknes of worldly things doe alwayes ſee ſome twilight, by guidance whereof they may walke in ſafety: for they doe alwayes drawe from the divine oracles, that which may ſerve for their comfort and inſtruction, howſoever to the world they be inextricable, or ſuch as cannot be diſſolved.

This therefore doth the Angell affirme, that ſome ſparkes doe alwayes ſhine in the wiſe in the midſt of this darknes, as much as may ſuffice for their ſeverall times & ages: to ſuch wiſe men, I ſay, which doe wholy depend upon the will of God, which doe not ſuffer the works of God, to paſſe away by them without profitt, which call to remembrance the things paſt compare and lay together things preſent, uſe great diligence in ſearching of the Scriptures. To theſe wiſe which have, ſhall more be given, knowledge ſhall be increaſed, faith ſhall be confirmed; neither ſhall obſcurity hinder them any thing frō obteyning that which is needfull or profitable. It is to p. 91be obſerved that the word Maſhchilim, when it is oppoſed to the wicked, is not taken for the teachers alone, but for any of the common ſort of beleevers.

And from the time that the dayly ſacrifice ſhall be taken away.Ʋerſ. 11.

Hitherto was comfort from the freedome of danger, now there is help of underſtanding afoarded, though not unto Daniel himſelf, who had anſwer before to be gone, and that the thing was cloſed up, and ſealed, yet ſo as notwithſtanding he ſhould declare and leave it to poſterity; whereby before the end of dayes, they being better enformed by the event of things, might have ſure witneſſe of the admirable truth and wiſdom of God.

Let us dive into this deepe and bottomleſſe pitt, ſupported by divine aſſiſtance, if happily he will graunt us to bring forth to light that which had hitherto layne hid in the bottom of deepe darkneſſe.

There is the more hope of a happy endevour and attempt herein, by reaſon of the end now approaching, whereunto the underſtanding of theſe thinges is promiſed.

Verily, I doe unwillingly encounter with other mens learned judgments, and I would refraine the very naming of them, but that, as I am perſuaded, neceſſity doth otherwiſe enforce.

But I hope that good and reaſonable men and lovers of the truth will not take it amiſſe to have thoſe things removed out of the way, which doe hinder the right underſtanding of things, when as themſelves alſo have taken all prayſworthy labours, to finde out the truth, and have freely taken away all whatſoever they knew did hinder the ſame.

There is a twofold time here laid downe, certaine and p. 92limited, but neither of them doe at all belong to Antiochus: For in that, the firſt whereof in this verſe of 1290. dayes is referred to that time, wherein Antiochus Eupator, the Sonne of Epiphanes did by his Letters pattents or chatter permitt and confirme to the Iewes the worſhip reſtored by Iudas Macabeus from the time of the deſolation made by his Fathet Antiochus; The calculation or account doth not agree: For the true time of the deſolation, as we have ſhewed b…fore in ver. 7. was juſt thre… whole years to a nayl, or ten dayes more at the uttermoſt.

To the decree, made by Antiochus the Sonne, the fiftenth day of the monethmonth Xan…icus, 2. Maca. 11.33. (which monethmonth anſwereth to Niſan of the Hebrews, as Ioſephus in his Antiqui: lib 3. cap. 10.) there are added other 108. dayes more: for ſo many fall out betw…ene the 25. of Chiſ…en, and the fiftenth of Xanticus. The ſumme of all theſe is onelyonly a 121…. dayes, which want of the number ſett downe by the Angell 77. dayes.

But if any will beleeve Ioſephus his fable, wherof we have ſpoken in the ſeventh verſe, who doth adde of his owne ſix moneths, to the time of the deſolation: which whole ſpace of three yeares and ſix mon…ths doth affoard 1272. dayes, yet notwithſtanding eighte…ne dayes are wanting to this ſumme. But if we joyne 108. dayes to theſ… th…ee yeares & and ſix monethmonth, the ſpace to the decree of Antiochus the Sonne, then there will be 90. dayes over and too manie: ſo will this ſpace and time no way agree with it ſelf; not to repeat other matters, whereby we have before evinced ſufficiently, that the Angell hath nothing to doe with Antiochus from the 36 verſe of the former chapter.

Calvin of happy memory did well ſee, that this could not be underſtood of the prophaning of the Temple, which was done by Antiochus, therefore doth apply it unto the Romans, but will have the number of the dayes p. 93to be taken allegorically, as if the Angell had ſaid to this effect, although the time of affliction may ſeeme very long, even to 1290. dayes, yet we muſt not diſpaire, nor be out of heart of ſuch a great number, but alwayes to call to minde, although affliction remaine a time and times, yet there will follow afterward but halfe a time. But for that the Angell would have uſed ſome uſuall & ordinarie number, it falleth out often times, that 7. or 10: or a hundred, or a thouſand, or ſome ſuch round and common number is putt for an indefinite: but no man will uſe unaccuſtomed particulars in common ſpeech, except he intended ſome juſt and certaine ſumme.

Beſides that, what myſtery hath ſuch ſentence in it? What needeth that to be ſealed or ſhutt from Daniel, or any other, which is the common doctrine of all times? It is well knowne to all the Saincts, that the very longeſt afflictions ſhall come to an end at length: neither could Daniel be ignorant thereof, if the former diſtribution had meant any ſuch thing: wherefore we muſt not reſt in any common doctrine, but we muſt finde out ſome thing proper and peculiar to times and places, without which it is no prophecy.

There are many other interpretations, but not of any moment and authority, as to hinder the truth at all, and therefore I will let them paſſe.

Now then to d…ſcover and declare the matter, according to the meaſure of grace given unto us, in theſe words the Angell teacheth two things; Firſt, the very decree and ſett time, from whence we are to beginn to number and account; afterwards the continuance thereof. That is ſett out by a double note or marke; One is of taking away of dayly ſacrifice, the other is of ſetting up of the abominable deſolation.

p. 94There is mention made in Daniel divers times of taking awaie of the dallie ſacrifice ch. 8.11. and 9.17. and 11.31. Now it is out of all controverſie, that all theſe places doe belong vntounto two times onelyonly, and to two men by whom it ſhoulde be taken away; Antiochus and Chriſt: whether of theſe doth the Angel ſpeake of? we have ſhewed before both by the number of the daies, & by other arguments alſo, that it cannot be referred to Antiochus.

Chriſt therfore is to be vnderſtood, who by his death hath aboliſhed the ceremoniall lawe of ſacrificing: which is alſo made plaine by the maner of ſpeaking, where Antiochus is ſpoken of, there is allwais added ſome ſignification of wickednes, of putting downe the truth, of ſuppreſſing and contempt of holines or of ſome ſuch like, for becauſe hee by violatinge the daily ſacrifice did aboliſh and take away the lawe: but when Chriſt is ſpoken of, it is only ſaid abſolutely, He ſhall make the ſacrifice to ceaſe or take it away as in this place, becauſe he did aboliſh it, not by violatinge and breaking it, but by fullfilling it. Muſt we then begin to number from his death? not ſo, but the other part of the ſett time is to be added, And to ſet vp the abominable deſolation.

It is hard and hidden indeed what time theſe wordes doe meane: yet we muſt labour to fiſh and finde it out by comparing it with other places.

It would be tedious to repeat all other mens judgments. I will content my ſelfe with the bringing forth mine owne, which I leave and commend to the godlie & learned, as alſo all thinges elſe of mine to be weighed & examined. foreign Shiekats doth ſignifie Abomination & execration or curſing, but it is attributed to divers things according to the differing reſpect and ſtate of the time: which Homonymie, that is, when divers thinges p. 95are ſignified by one and the ſame word, hath peradventure deceived ſome.

B…fore Chriſt yt was a very abominable and accurſed thinge to take awaie the legall ceremonies which God himſelfe did inſtitute and deliver to the fathers to be religiouſly obſerved, whence Antiochus is ſaid to ſet vp the deſolating abomination ch. 11.31. After Chriſt, who brought an end to the legal worſhip by fullfilling the truth of all ſhadowes in himſelfe.

It was no leſſe odious and hatefull to obtrude and thruſt upon God an old worſhip antiquated and aboliſhed. Wherunto Eſaie ſeemeth to have reference, ſpeaking in the name of the Lord, He that killeth a bullock is as if he had ſlaine a man, he that ſacrificeth a ſheepe as if he cut off a dogs neck, he that offereth an oblation as if he offred ſwines bloud, he that burneth incenſe, as if hee bleſt an idol, yea they have choſen their own waies and their ſoule delighteth in their abominations cha. 66.3.4. God in deed doth worthily deteſt heatheniſh ſuperſtition, but for men brought vp in underſtanding of divine thinges to hate and perſecute the truth, and to diſſemble and faigne holines and pietie with an adulterate and coū terfeite worſ…ip, as the Iewiſh natiō doth ſince they rejected Chriſt, is a moſt lothſome abominatiō before God. May not that alſo be the meaninge of that before in ch. 9.27. Where after the ſacrifice abrogated by Chriſt, there foloweth deſolation upon the winge of abominations? Let us ſee breifly, if you pleaſe, as alſo to bring ſome light and evidence happily to a place very difficult and intricate: The wordes are thus; And he ſhal confirme the covenant with manie for one week, & in the midſt of the week he ſhal cauſe the ſacrifice and oblation to ceaſe, & upon the wing of abominations that maketh deſolate, and until the conſummation and that determined, he ſhal poure upon the deſolat. chap. 9.27.

p. 96Having ſhewed in the beginning of the former verſe the Iewes horrible wickednes, in putting the Meſſiah to death; he declareth afterward, what puniſhments, thoſe that are guiltie of ſo great wickedn…s, ſhould vndergoe.

Theſe ſaith he are two, The firſt is the deſtruction of the citie and ſanctuarie, which he deſcribeth in the reſt of the verſe, and hee do…h free them from a doubt in the beginning of the next verſe. For it might be demanded what ſhould become of Gods worſhippe, the ſacred and holie places being demoliſhed and caſt downe. The Angel doth prevent it and ſheweth both that Chriſt himſelfe whilſt he lived, ſhould make a new covenant, and confirme it unto manie, and alſo by his death ſhould at length put an end vntounto all legall ceremonies, that there ſhould he no need after that, either of the citie Ieruſalem or of the temple to worſhip God.

The ſecond puniſhment is of the People which he diſtinguiſheth by a double condition: Firſt of the Nation in ſome ſort as yet ſtanding, and entire, then ſecondly broken altogether and troden vnderunder foote. The two wordes foreign and foreign. Meſhomim and ſhomem, deſolating and deſolated, or making and made deſolate, doe ſignifie this difference to vsus: for that is active of ſome force, yet to their owne deſtruction, but this is paſſive & of no ſtrength, borne only to ſuffer violence of ſtrangers.

But thou willt ſay, There is no word or mention of anie puniſhment appointed for either. True indeed, for the Aogel thought it better to leave it to be thought of, then to expreſſe it. For when he had recorded before, the death of the Meſſias, What puniſhment could have bene ſpoken of, worthie of ſuch a ſin and villanie? Wherfore as vnable to ſet out the greatnes therof, he rather ſignifieth grievouſnes and heinouſnes of it by an ecclypſis or defect of ſpeach, then by an open and plaine terme.

p. 97But as concerning the affaires of the nation yet ſtanding for a time as entire, the fearfull revenging hand of God ſett upon the winge of abominations that maketh deſolate. Which, then, and what maner of wing is this? wing is a militarie word ſignifiing ſome troupe, or band of ſoldiers, ſuch as was the wing of the Iewiſh rebels, when they took vp armes againſt the Romanes: for the Angel doth point at this very time, when he ſaith not ſimply that God will reveng and puniſh the abomination of the Iewes, then being cōmon to all that time, ſince they had reiected Chriſt, and obſtinately reteined their aboliſhed ceremonies: but on the winge, he ſaith▪ when rebellion ſhalbe added to abomination, and the people ſhalbee muſtered and ranked into winges, bandes and troupes: as Ioſephus de bello Iudaico lib. 45. reporteth it was done, when the zealous (for ſo the conſpiratours called themſelves,) whoſe captaines were Eleazar and Iohn, having gathered together a companie of deſperate men, did betake themſelves into the Temple which they made the tower and refuge both of the Civil inteſtine, as alſo of the forraine warres.

Theſe troupes of theeves and robbers, allthough all the people conſpiring together, were of the ſame ranke, was certainly this wing of abominations, wholy compact of moſt deſperate, cruel and wicked men, of whom the very Edomites were aſhamed, who being called for their ayde, after they ſaw the barbarouſnes of their felowes and companions, did forſake them preſently, and conveyed themſelves home againe.

This was the winge making deſolate with its audacious impudencie and wickednes, and brought ruine, vponupon their owne heades, and upon their whole countrie and lawes. Manie thinges make for this expoſition.

p. 98Firſt becauſe deſtruction came upon this wing after Chriſt was cut off, for that is foreign, g…alcanaph, as it did fall out and happen to the Iewes properly, not to the Romanes. Then againe thoſe thinges which Chriſt addeth for explication ſake Matth. 24.15. This wing ſhould ſtand in the holie place even as theſe robbers in the temple, which they poſſeſſed immediately after they had begun their conſpiracie, and held it to their laſt univerſall ſlaughter.

For allthough the whole land of Iudea was the holie place in reſpect of other countries, yet Chriſt ſpake to his diſciples, who by that kind of ſpeech did vnderſtand the Temple as they were accuſtomed commonly. Which yet is more plaine and evident by Mark. 13.14. Who faith this abomination ſhould bee ſett where it ought not, which cannot agree to the Romanes. For Chriſt had now already approved of thei… rule over the Iewes, and had commanded thē to give to Caeſar thoſe thinges that were Caeſars. Then was it lawfull for them to enforce thoſe mutinous conſpiratours to their duties, what ſhould hinder them from beſieging the citie upon juſt occaſion? when as they made not warre againſt them willingly, but drawne therto againſt their willes and injurioſly provoked.

Laſt of all Chriſt propoundeth this wing of abominations ſtanding in the holie place as a ſigne to flie out of Iudea, which anie might doe in convenient tyme, whilſt theſe rebels poſſeſſed the Temple a yeare or two before the Romane armie came thither, and there was then very good cauſe to flie, when they could expect no harder meaſure from a conquering enemie, then the citiſens ſuffred of their domeſticall murderers, but after the citie was beſieged it was too late to think of an eſcape by flight. But Luke ch. 21.20. maketh mention of an armie beſieging Ieruſalē, I confeſſe it, but yet notwithſtandinge there p. 99is no leſſe difference betweene this armie and that winge, then between the Romanes and the Iewes, things which differ in the whole ſubjects.

Therfore there is not a word of abomination, where there is anie mention of this armie. The one might be well a fit token of the other, ſome part of the time of both exiſting together, wh ch vicinitie and neerneſſe happily occaſioned the expoſitours to confound the thinges themſelves, but they are altogether divers in the nation, countrie and people, to wit, the armie of the Romanes, and the abominable winge of the Iewes.

The exhortation which foloweth after to flight, we have ſeene out of Mathew from what fontaine it properly floweth. All thinges therfore duly weighed, it ſeemeth to me more probable and fit to expound it of the Iewes then of forreine legions.

The other part of puniſhment is upon the nation troden vnderfoote, ſuch as it ſhould be from that warre, never able to raiſe vp it ſelfe againe, He ſhal poure, (ſaith he,) vponupon the deſolate, even to the conſummation and that determined, which wordes doe ſhewe that it ſhal bee overwhelmed with continuall miſeries, and be brought almoſt vntounto nothinge, as we know it was, yet it ſhould have this comfort, that there is a time determined and limited to theſe calamities for ſo meanes the word foreign Nechoretſah.

Hence therfore we ſee a twofold deſolation of the place of the people of Ieruſalem, and of the whole nation. The two former did fall into the ſame time. The third indeed from that originall doth yet endure through manie generations.

But the deſolation of abomination is a differing thinge from all theſe, a full aboliſhinge of the ceremoniall worſhippe aſwel in reſpect of uſe as right, which the appointed daies will not have begunne at the deſtruction of p. 100Ieruſalem: Thefore we muſt ſeek yet further. Nevertheles ſeing it is now manifeſt what is abomination: the other word Shomem remaineth to be examined, which expoſitours doe render diverſly, Calvin making aſtonied, Tremelius making deſolate.

But for the moſt part it doth alwaies ſignifie paſſively in this active forme, when it not…th action, it is moſtly vſed in piel: which difference Daniel doth diligently obſerve: for ſpeaking of Antiochus, which made deſolation by ſetting vp abomination, he noteth him by abomination that maketh deſolate, Meſhomem: ch. 11.31. And againe the ſame forme of the word ſheweth the authours of the calamitie, to come vponupon them vponupon the wing of abominations, Meſhomim, making deſolate, as in the place lately expounded ch. 9.27. but where he ſpeakes of the people ſuffring deſolation, he uſeth the word Shomim, as there he ſhal powre upon the deſolate. In which place both words are vſed Meſhomem, and Shomem as rhe figure Antanaclaſis, doth make the difference more apparant.

Once I finde it to ſignifie actively as before in ch. 8.13. but out of the more frequent uſe of the word, wee render it paſſively to ſet vp abomination, made deſolate.

This is the ſumme and effect of the whole ſentence, and from the time, of the daily ſacrifice taken awaie by the death of Chriſt; And of ſetting vp abomination made deſolate, that is to ſaie, of aboliſhing vtterly that impious maner of ſacrificinge; for God had determined that the abrogated vſe of the ceremoniall worſhip ſhould at lenght be vtterly rooted out, ſo as the leaſt trace therof ſhould not remaine. Wherfore when as the ſett time doth conſiſt of two parts, the abrogation of lawfull worſhip, and the rooting out of adulterous.

p. 101For the fi…ſt it is agreed vponupon amongſt all, into what time it fell out, neither can the ſecond be obſcure and hidden, if we diligently peruſe the hiſtorie. We know from Chriſt raiſed up from the dead, unto the times of Veſpaſian, this abomination did ſtand in the holie place: holie, both by the firſt inſt…tution, and alſo by the eſtimation of the common people without anie interpretation.

But he having ſurprized Ieruſalem, did burne the Temple and deface that place, where alone it was lawful to ſacrifice. Who would not now have thought the abomination to be made deſolate, but ſoone after it ſhewed it ſelfe againe a litle, vntill Adrian waſted the Iewes with a new ſlaughter, and took from them all hope of recovering the holie rubbiſh decaied; For which cauſe they had raiſed a ſharpe warre.

Did then the hatred lye buried from this time? after a few yeares it made new broiles againe: for wicked Iulian having gotten the government, was the authour and furtherer of the reſtoring the abomination, not only givinge them libertie to repaire and build the Temple, but alſo by commaunding the charges to be ſupplied out of the publik revenewes of the common wealth. Socr. lib. 3. 20.

Neither went they negligently about the buſines when they had this libertie: The Iewes did diligently folow their opportunitie.

All thinges were in a readines towards the buildinge: but God did ſodeinly befoole and make void all their labour and impious endevours. An exceding great earthquake did ſhake and utterly overthrowe the old foundations which were yet remayninge; or as Theodoret reporteth, themſelves caſt it downe with their owne handes, thinking to build it new from the loweſt foundations lib. 3. 20.

p. 102Then fire falling downe from heaven, did burne up all their working tooles and inſtruments, ſo as will they nill they, they were conſtreined to deſiſt, and leave off their enterpriſe, & to goe home every one into thoſe contries, whence they had runn together out of every place on all ſides.

Cyrill of Ieruſalem maketh mention of this prophecy of Daniel, when the Iewes did firſt ſett upon the worke, which Chriſt hath alſo laid downe in the Goſpels, and ſpake it unto many in private, that now was the time com that a ſtone ſhould not be left upon a ſtone in the temple, but that ſaying of our Saviour ſhould be fulfilled. Neither was his prediction vaine: The earthquake the very next night confirmed the very truth thereof.

Now, that I may conclude with the words of Socrates: So therfore was the Temple utterly overthrown in stead of the new building, which was prepared. But now that we have ſeene many and divers overthrowes, which of them ſhall we make the beginning of the account? Aſſuredly the laſt: for a thing is not ſaid to be utterly waſt and deſolate before it be ſo caſt downe, as it riſeth up no more. As long as it doth a litle after revive againe; It hath a being after a ſort though very troubleſome. When after Iulian therefore nothing mo…e was attempted, let us acknowledge from that time the abomination utterly made deſolate.

Now then, we have the ſet time of the beginning certaine, the laſt open overthrow of all the legall worſhip, which came to paſſe in the dayes of Iulian, about the year 360. For O…uphtius doth caſt the firſt of Conſtantine into the year 304. whereunto if we adde 31 yeares of his reigne, and then 24 of his Sonne Conſtantius, and laſt of all one, and certaine moneths of Iulian, we ſhall finde the Apoſtata to have reigned preciſely at the ſaid time. Let this be ſpoken of the Epache or juſt time of beginning p. 103of the account; the ſpace of time followeth, which can not be concluded in the number of ſo many naturall dayes.

No ſuch thing, as is here foretold, did fall out about that time. And the prophet uſeth, when naturall dayes are underſtood to adde, and put to their termes, whereby to know them, as unto evening morning 2300. dayes, ch. 8.14. which bounds being here wanting, we are not to thinke of any other dayes then before of the weekes, whereof every one did ſignifie a weeke of yeares: after which account every day moſt be taken for a yeare. Neyther ſo alſo but alſo the Iulian yeares, of which ſort were thoſe ſeventy of weekes; whereof if we put 1290 yeares to the times of Iulian the Apoſtata, the fore-appointed time will end, and be out at the yeare 1650. exactly when a time, times, & halfe a time ſhalbe ended as before, verſ. 7. Then ſhall Euphrates be dryed up, that the waye of the Kings of the Eaſt may be prepared, Apoc. 16.12. Then the tydings out of the Eaſt ſhall trouble the King of the North, as before chap. 11.44. Then the Bride, which hath beene baniſhed from the mariage bed ſo many ages and generations ſhall at length, heare, returne, Returne O Shulamite, as we have ſhewed upon Canti. 6.13. Then finally ſhall that voice ring out Hallelujah, for the mariage of the Lambe and his wife, Apoca. 19.4.7. for theſe things doe belong to the ſame time, and theſe are the things which ſhall preſently follow the deſtruction of Rome, whoſe laſt deſtinie or ruine is now at hand, as we have made plaine and evident in the Revelation.

p. 104Verſ. 12. Verſ. 12.Bleſſed is he that waiteth and commeth.

So is the firſt bound and limit, which being knowne, the ſecond cannot be hard nor hidden, for this of 1335. days doth adde and put to the former 45 years, and doth end at the yeare 1695. The former number did end at the firſt reeling and declining power of the Turkes, this ſecond at the defacing and utter aboliſhing of the ſame: That was perfectly finiſhed together with time, times, and half. This ſhall end together with that ſpace of an houre, and a day, and a monethmonth, and a yeare, Apoc. 9.15. The tydings before did trouble him from the Eaſt, but now his univerſall ſlaughter ſhal be in the Land of Tzebi, or Iudea, and before th s laſt limit is that ample and large promiſe prefixed: Bleſſed are they that wait, and doe come vntounto it. And then indeed ſhall all the Saincts be bleſſed, who ſhall have a glorious reſurrection, and be raiſed out of the duſt of deſtruction, and every one of them ſhining like the firmament and ſtarres: for this is the time and limit of that reſurrection, of which before, verſ. 2.3. and Apoc. 26.12, what ſhall be wanting to the chiefeſt felicity on earth, when the Saincts ſhall ſee new Ieruſalem comming downe from Heaven, themſelves inrold citizens therof, doggs excluded, and whatſoever is unclean, hunger and thi ſt to be farre of, all enemies rooted out, and all teares taken away for ever?

When I ſay, there ſhall be all theſe things, and infinitely many other, which the prophets doe proſecute with admirable pleaſantneſſe of words. Can it be doubted any longer, but then ſhall be indeed that golden age, and higheſt top of holy felicity, and happineſſe, which mortall men may expect, yea or thinke of in this earthly and baſe habitation.

p. 105And this word alone doth falſe up our mindes rather to hope for thoſe things, which the Prophets have ſo ſolemnely ſpoken of this ma…ter, then to interpret and expound them, as already paſt & fulfilled long agoe. For if we looke back to the death of Antiochus Epiphanes, we have ſhewed already, that the ſpace and number of dayes is altogether unlike & farre diſtant.

The decree or Edict of Antiochus his Sonne, wherein he graunted the Iewes their owne Religion freely, doe not reach to the juſt account, as we have ſhewed in verſe 11.

Now, if we ſhall caſt the death of Antiochus the Father unto the 45. day from that decree, the ſame difference of neceſſity will y…t remaine: but yet ſay I, to graunt the account and calculation to be very juſt, what felicity did follow the death of Antiochus, that the Church might ſo greatly rejoyce therein? except peradventure we ſhall thinke the holy people to be in very great proſperity, while they were oppreſſed with warres under Eupator, 1. Maca. 6.28.29. or that they could triumph greatly when Demetrius was deviſing a ſharp and bitter perſecution againſt them by Bachides, Alcimus, and Nicanor, 1. Macab. 7.9.26. eſpecially in his ſecond expedition, when there came ſo great trouble and affliction in Iſrael upon the Iewes, as like was not ſince the time that no prophet was ſeene amongſt them. 1. Macab. 1.9.27.

There is no need to record the ambition of the Prieſts, the tyranny of the Romans, the inhumanity and incivility of Herod and the Governours, and that which is farre greateſt of all, the abdication and rejection of the whole nation, for ſo many generations to this day, all which doe of neceſſity carry it, that this full and conſtant felicity of the godly, which the Angel ſpeakes of in this place, can not be of thoſe times.

p. 106How much more ca…telouſly doth the holy Spirit ſpeake, which calle…h all that joy, but a ſmall and litle help, as before in ch 11.34.

Henr. Wolphius lib. de temp.A certaine Godly & Learned Man doth thinke theſe yeares are to be numbred, and to be counted from the overthrow of Ieruſalem by Titus and Veſpaſian, they ate of Chriſt 71. from which beginning the firſt account falleth into the yeare 1361. at which time the Schoole of Prague was found…d by Ch…rles King of Bohemia, and did begin to reſiſt and openly to gainſay the errours and tyranny of Antichriſt: The ſecond endeth in the yeare 1406▪ when a more cleare light of the Goſpel brako forth, ſo as the Angell here doth pronounce him bleſſed that ſh…ll overlive theſe firſt ſeedes of the Goſpel brought into light againe.

But we have declared already, that Titus indeed did deſtroy the Cittie and the Temple, & made a lamentable Havook of the people, ſo as for a time they were conſtreined to leave off their Moſaicall worſhip; yet notwithſtanding he brought not the laſt giving over of ſacrificing, which onelyonly the Angell maketh the ſet time of the beginning.

Beſides the knowledge of the Goſpel is a bleſſed thing for all times & ages: but the Angell doth ſpeake of a certaine ſpeciall felicity and bleſſedneſſe, which ſhall come unto the godly, beſides that inward joy of the Spirit: Otherwiſe the noting & m…rking out of certaine dayes were in vaine, neither were the promiſed joy of ſo great worth & moment, if the Saincts did enjoy it alwayes alike.

I doe not brethren bring forth their judgements, and refute them any way for to d…epe at them, for I reverence their Godly Labours, and doe honour their great learning and knowledge in Chriſt Ieſus: But that no opinions ſhould be any hinderance and prejudicial to the truth, p. 107which I am ſure they would have as wel as I. As if the truth lay hidden in the bowels of a hard flint, and cannot be gotten out but by much daſhing and many blowes; yet notwithſtanding I am ſollic…tous and very ſcrupulous herein, leaſt by ſmiting the ſtone, and ſeeking the ſparkle, I ſhould at any time let fall any virulent or venemous ſtro…ke upon any mans good name or credit: and I hope my Godly brethren wil likewiſe take in good part this …ude and diſordered worke, whatſoever it is, looking rather to that, which is well and profitablie ſpoken to embrace it with thankfull mindes, then contemning that which is good for any other defect or unſkilfulneſſe.

Verſ. 13. Verſ. 13.But goe thou thy way till the end bee.

Hitherto was the common comfort; that which is proper to Daniel, is in this laſt verſe; The meaning wherof is this, as if he ſhould ſay: But then Daniel, goe thy way, and reſt content, that all theſe things ſhall come to paſſe towards or before the end, and although they ſeem to be long delayed, yet the tediouſneſſe thereof ſhall not be grievous unto thee: for thou in the meane time ſhalt yeeld to nature, and go the way of all fleſh, and being freed from the miſeries of this life, ſhalt quietly reſt, and be partaker of that happineſſe, which thoſe doe enjoy which dye in the Lord, and at length alſo ſhall thy body alſo be raiſed up out of the grave, in that Lot and condition which God ſhall give unto thee, that thou mayeſt be partaker of unſpeakable joy, with all the reſt of the Saincts, and ſo reigne with Chriſt for ever.

p. 108This meditation ought to putt away all trouble from the prophet, & to beget in us that moderation and ſteadfaſtneſſe of minde, that although we be tranſported with an eager deſire of this approaching felicity: yet notwithſtanding if it be the Lords will ſo to have it, we may willingly depart, and lay downe our earthly Tabernacles.

It is a moſt pleaſant thing indeed to ſee and behold Chriſt reigning upon Earth, but there is no cauſe at all why the holy ſoules ſhould envy this pleaſure and happineſſe to their Brethren left here below.

Let us therefore reſt with quiet mindes in the midſt of the tempeſts and dangers of this World, expecting now ſhortly, either in life or in death, that which is with all votes, and fervent prayers much to be deſired.

Come Lord Ieſus.