church should be alway discerned by this marke and note 2. for euen idolatrous kingdomes as that of the Assyrians which is held to haue continued aboue a thousand yeares for diuturnitie may compare with any visible Church 8. Controv. That the dominion of the Pope is temporall rather then spirituall Whereas the Hebrewes to prooue the Romane Empire which they imagine to be the fourth and the kingdome of Christ to concurre together to auoid that the fift kingdome should not be Christs which was to destroy the other foure doe giue instance of the Bishop of Rome who receiued his authoritie and preheminence from Constantine and other Christian Emperiours and doth now crowne and confirme the Emperour Burgensis and Pererius concurâ—ing with him doe answer to auoide this obiection that the Pope non tam corporaliter quam spiritualiter totâ— orbe regnet doth raigne rather spiritually then corporally throughout the whole world as appeareth in his power of binding and loosing Contr. This answer is insufficient and vntrue 1. for the Popes dominion medleth more with temporall then spirituall things as in making warre in taking vpon him to depose and set vp kings and to dispose of their kingdomes 2. and though he challenge to himselfe the chiefe stroke in the censures of the Church as in suspending excommunicating he vseth them onely for the augmentation of his temporall dominion he intendeth not thereby mens saluation 3. So in effect though vnder an other colour the Pope exerciseth the Imperiall authoritie as beeing risen vp out of the ruines of the old Empire as it is saide in the Reuelation c. 13. 12. he did all that the first beast could doe before him 9. Controv. That Antichrist is alreadie come Bellarmine to auoid this vseth diuers euasions 1. he saith that before Antichrist should come there should be ten kings which should diuide the Romane Empire among them Contr. This appeareth to be false out of the text 1. these ten kings must beare rule ouer the Saints before the comming of the Messiah and the erection of the fift kingdome v. 25. they shall consume the Saints 2. their kingdome must be destroied before Christ come v. 11. 3. after the destruction of them the kingdome of Christ must be set vp thorough the world which was by the preaching of the Gospel but this is done alreadie 2. He saith that the little horne is Antichrist which should come before the ende of the world Contr. This also is confuted by the same reasons 1. this horne is one of the ten kings which should beare rule ouer the Saints v. 25. which then were vnderstood to be the Iewes the people of God 2. this horne must be destroied before the kingdome of Christ be erected v. 11. 3. this horne was Antiochus Epiphanes as is before shewed who prefigured and shadowed forth Antichrist 3. He saith that this little horne shall arise from the nation of the Iewes Contr. It ariseth among the other hornes which were interpreted to be kings of the fourth beast and Monarchie therefore not from the Iewes 4. He addeth that by fraud and deceit he shall obtaine the kingdome of the Iewes Cont. But the text sheweth v. 21. that he shall make warre against the Saints he shall then ouercome them by force rather then fraud 5. Further he saith that this little horne which he taketh for Antichrist shall ouercome three kings of Lybia Egypt Aethiopia Contr. It is euident in the text v. 8. that the three kings which shall be subdued shall be out of one and the same kingdome v. 22. 24. the tenne hornes out of this kingdome are tenne kings 6. Likewise he saith that this horne shall subdue also the other seuen after it hath ouercome the three Contra. But no such thing is affirmed in the text 2. neither can it be so seeing these tenne kings are to succeede one an other the tenth and the last could not rise vp at the same time with the other tenne 7. An other of Bellarmines positions is that this Antichrist should raigne but 3. yeares and an halfe v. 25. Contra. 1. This was literally and historically fulfilled in Antiochus Epiphanes as is before shewed 2. Antichrist which was to come into the world must rise immediatly after the dissolution of the Romane Empire which onely letted while it stood the manifesting and appearing of Antichrist 2. Thess. 2. 4. Therefore the Romane Empire beeing now long since dissolued Antichrist hath bin a good while manifested in the world 6. Morall obseruations 1. Observat. The bed must be kept vndefiled v. 1. There were visions in his head vpon his bed God vsed to reueale himselfe vnto his seruants vpon their bed as beeing the fittest place for heauenly meditation when the soule was sequestred from all worldly affaires Therefore must we take heede that the bed be not defiled with any vncleane pollutions as are the beds of adulterous fornicators and wanton persons we should with Dauid water our couch with teares there meditate vpon God not make it a place of wantonnes and vncleannes 2. Observ. The conscience must be carefully kept and watched ouer v. 10. And the bookes were opened These are the bookes of euery mans conscience which are Gods faithfull witnesses and records in man as the wise man saith The light of the Lord is the spirit or breath of man and searcheth all the bowels Prov. 20. 27. that is mans conscience is as the Lords lanterne whereby he searcheth our secrets let vs therefore take heede what we write in these bookes of our conscience for whether it be good or euill there it will appeare either to accuse or excuse vs. 3. Observ. The word of God and the ministers thereof to be resorted vnto for our instruction v. 16. As Daniel to vnderstand this dreame went to one of the Angels which stood by so now because we haue no such accesse vnto Angels we must haue recourse to the ministers of Gods word which are said to be Angels of the Churches Apoc. 1. 2. 3. So Christ sent Paul to Ananias for further direction Act. 9. and the Angel sent Cornelius to Peter Act. 10. 4. Observ. Of the terror of the day of iudgement v. 15. I Daniel was troubled in my spirit c. If Daniel was so perplexed seeing the manner of Christs iudgement but in vision how much more terrible shall be the iudgement it selfe then all things which are now hid and secret shall be brought to light like as packes and fardels of wares are not opened till they come vnto the faire or market then the things hid before are openly shewed so all secrets shall be reuealed in that day the terror of that day should perswade men to take heede what wares they lay vp in their heart and conscience for then all shall be disclosed CHAP. VIII 1. The Argument and Methode IN this Chapter is set forth 1. a vision of the Persian and Grecian Monarchie to v. 15. 2. the interpretation thereof thence to
be otherwise before qu. 49. For seeing this kingdome is vnderstood of the first comming of Christ for after his second comming his kingdome should not encrease and fill the earth beeing then at the full perfection and at Christs comming the Romane Empire was in the pride and height it can not be the fourth kingdome which the kingdome of Christ as soone as he commeth in the flesh shall destroy 2. The Romane Empire is long since dissolued both in authoritie and in the name and title he is now called not the Emperor of Rome but of Germanie neither hath he any Imperiall authoritie saue in some few cities of Germanie ouer other kingdomes which were sometime subiect to the Romane Empire he hath no iurisdiction So that there remaineth now nothing but the image of the former beast as it is called Apoc. 13. 14. 13. Controv. Of the lawfulnes of Magistracie against the Anabaptists v. 48. He made him gouernour ouer the whole prouince of Babel In that Daniel was aduanced by Nabuchadnezzer to this high place of gouernment and he accepted of â—t it is euident that the calling of a Magistrate is lawfull and that a Christian may please God in that place and function which further appeareth against the wicked opinion of the Anabaptists which allow no Magistracie among Christians 1. by the author and founder of Magistrates which is God himselfe by whome the powers that be are ordained Rom. 13. 1. 2. by the examples of good kings and gouernours as Dauid Iehosaphat Hezekiah Iosias who were acceptable vnto God by their faithfull seruice in those places 3. by the ende of Magistracie and gouernment which is for the praise of well doers and the punishment of the wicked Rom. 13. 3 4. 4. by the effects namely obedience which euery where the Scripture commandeth to be giuen vnto Magistrates as Rom. 13. 1. 7. which were not to be yeilded vnto them if their authoritie and calling were not of God 6. Morall obseruations 1. Observ. Witches and Sorcerers are not to be sought vnto v. 2. Then the King commanded to call the Inchanters c. Like vnto Nabuchadnezzer here who in this his perplexitie of minde sought not vnto God but vnto Sorcerers and Inchanters are carnall men who when any thing befall them in their bodie or goods resort vnto Wizzards Witches Sorcerers and such like But as the king found no helpe at their hands so they which take such courses doe but wearie themselues in vaine So Ahaziah that idolatrous king of Israel who lay sicke on his bed vpon an hurt which he had by falling through a lattice window sent vnto Beelzebub the god of Ekron yet he found no ease thereby but died miserably God if it had pleased him could haue caused Daniel to be sent for at the first but this made more to Gods glorie that the blindnes and impotencie of these Chaldeans might first appeare Polan 2. Observ. Of mutuall prayer v. 17. Daniel shewed the matter to his three companions that they should beseech the God of heauen c. Daniel though an holy man yet trusteth not to the strength of his owne prayers but requireth the helpe of his godly brethren So Iames when any is sicke would haue the Elders sent for that they may pray for him c. 5. 14. the ioynt prayer of many is more effectuall then of one And to this purpose may be applied that saying of the Preacher Two are better then one c. if two sleepe together they shall haue heat c. Eccl. 4. 11. so the prayers of many together are the more zealous 3. Observ. Of the efficacie of faithfull prayers v. 19. Then was the secret reuealed to Daniel God heard the prayers of Daniel and his other faithfull companions for as S. Iames saith the prayer of the righteous auaileth much if it be feruent c. 5. 16. so also the Prophet Dauid Psal. 145. 18. The Lord is neare vnto all that call vpon him yea vnto all that call vpon him faithfully he will fulfill the desires of them that feare him he will also heare their crie and saue them The prayer then of the righteous is neuer in vaine for either he presently attaineth his desire or at a more conuenient time or els a better thing and if God sometime deferre the desire of his children it is because the physitian better knoweth what is good for his patient then himselfe 4. Observ. The vnderstanding of the Scripture is obtained by prayer As Daniel here by prayer had opened vnto him the secret of this dreame so the speciall way whereby to attaine to the vnderstanding of the Scripture is by prayer which should well be considered of Diuines who many times trust to their owne wit in searching the sense of Scripture Polan But Dauid besought the Lord saying Psal. 119. 17. Make me to vnderstand the way of thy precepts and I will meditate in thy wondrous workes 5. Observ. We must loue our enemies v. 24. Daniel hauing obtained of God the reuealing of this dreame went vnto Arioch and said vnto him Destroy not the wise men of Babel They bare a spitefull and enuious heart against Daniel for they would not call him with them when the king sent for them and beside afterward they practised against his life c. 6. yeâ— Daniel doth recompence them good for euill he spareth their life who sought for his and seeketh their welfare who would haue reioyced at his fall By this example we are taught to loue our enemies to pray for them that curse vs and to doe well vnto them that hate vs according to the holy doctrine of our blessed Sauiour Matth. 5. 44. 6. Observ. Of the fraile and mutable state of of the world v. 31. Behold a great image The state of the kingdome of this world is compared to an image and that in a dreame which sheweth the frailtie thereof and this image hath feete part of clay part of yron by the mixture of clay is signified the brittle estate of the world wherein there is nothing firme and permanent Bulling as the Apostle saith The fashion of this world goeth away 1. Cor. 7. 31. Like as the Sea sometime ebbeth sometime floweth the Moone encreaseth and decreaseth so the world continually altereth and changeth 7. Observ. The Church of God in the world is kept vnder by affliction v. 40. The fourth kingdome shall he strong as yron It should be as yron that is hard and heauy to the Church of God which endured much vnder all these foure Monarchies though some were more tolerable then other Euen the Monarchie of the Babylonians which in comparison of the rest was as gold yet was sharpe enough to the people of God The Lord would giue vnto his Church a continuall prosperous estate but he seeth it better for the Church to be kept vnder by affliction 1. thereby carnall securitie is shaken off 2. the seruants of God are taught to put their hope and confidence in God 2. Cor. 1.
thus writ vnto the Emperour of Constantinople that as gold exceeded leâ—d so the Papall dignitie the Imperiall as the Sunne was the Lord of the Planets so the Pope of all secular dignities and as the Moone receiueth light from the Sunne so the Emperor hath his dignitie from the Pope thus he exalteth himselfe aboue temporall gouernours which are as terrene gods Likewise the Pope maketh himselfe superior to Saints whom he taketh vpon him to canonize or not to canonize at his pleasure Polan The Pope also challengeth to be Superior to all other Bishops and Pastors who are as Angels set ouer the Churches and so he magnifieth himselfe aboue whatsoeuer is called God Bullinger 11. Antiochus did exalt himselfe against the true God who is here called the God of gods so the Pope glorieth to be called God in earth as Nicolaus the Pope in his epistle to Michael Emperor of Constantinople saith that the Pope à pio principe Constantino Deum appellatum was called God of the godly Emperor Constantie distinct 96. c. satis So in a certaine glosse in the ende of the Extravagantes the Pope is called Dominus Deus noster Papa our Lord God the pope which glosse is not ignorantly thrust in but wittingly and well allowed of among the Papists for notwithstanding that the Canon lawe was by the appointment of Gregorie the 13. reuised and corrected by certaine Cardinals and others they suffred that glosse to remaine vnaltered At the coronation of Sixtus the 4. there was this inscription in a certaine triumphall pagen at one of the gates thorough the which he should passe merito in terris crederis esse Deus thou art worthily held to be a God in earth Ludovicus Gomesius in reg Cancellar saith that the Pope is quoddam numen a certaine diuine thing representing a visible God in earth And Stapleton the Iesuite in his preface to Gregor 13. before his booke de princip fid doctr calleth the Pope supremum in terris numen the most diuine power in earth Therefore Friderike the 2. in his epistle to Otto Duke of Baevaria saith not without iust cause Pontifices Romani affectant Dominationem quandam diuinitatem the Romane Bishops affect a kind of Lordlinesse yea diuinitie in earth 12. Antiochus vttered horrible blasphemies against God The Pope therein is no whit inferior vnto him Boniface the 8. in c. quoniam de imm in Sext. calleth the Church his spouse which onely is peculiar to Christ to be the husband of his Church 1. Cor. 11. 3. the same Pope also among many other his arrogant speeches saith haec authortas non humana sed diuina this our authoritie is not humane but diuine and againe subesse Romano Pontifici omni creaturae definimus omnino esse de necessitate salut is we doe define that it is of necessitie of saluation for euerie creature to be subiect to the Bishop of Rome extrav commun de maiorit obedien lib. 1. titulo 8. The same Boniface the 8. in the 1300. yeare when the Iubile was solemnized shewed himselfe the first day in his pontificall attire the next day he came forth in the Imperiall robes causing a naked sword to be carried before him and he himselfe came after crying with a loud voice Ego sum Pontifex Imperator terrestreque coeleste imperium habeo I am both chiefe Bishop and Emperor and haue both the terrene and celestiall gouernement Sixtus the 5. in his bull against Henrie king of Navarre now king of Fraunce and the Prince of Condie boasteth that his authoritie deliuered vnto him from Christ and S. Peter did exceede the power of all kings and Princes incumbere sibi ecclesiarum omnium populorum gentium sollicitudinem that the care of all Churches peoples and nations did lie vpon him c. so that the Pope doth challenge to himselfe that which is peculiar to Christ ex Polan Such like blasphemies are those which are currant among the Popish sort as in the glosse of the decrees the Pope is saide neither to be God nor man sed medius inter vtrunque but a middle thing betweene both Augustin Boetius addeth further Papam omnia in terris posse quae Deus potest in coelis that the Pope can doe all in earth which God can doe in heauen and Philippus Decius Papam omnia posse facere quae Deus facit c. that the Pope can doe all things which God doth such horrible blasphemies doe proceede from that pestilent Sea And as that man of sinne speaketh wondrous and marueilous things against God so doth he take vpon him to worke wonders against the truth which are called lying wonders in two respects because they are not done indeede but in shew and because they are wrought against the truth both these are touched by the Apostle in the description of Antichrist 2. Thess. 2. the first v. 9. Whose comming is by the working of Satan by all power and signes and lying wonders the other v. 11. God shall send them strong delusions to beleeue lies Pappâ—â— And thus this blasphemous Antichrist hath according to this prophesie magnified himselfe against the God of gods and as S. Paul prophesied of him that he should sit in the Temple of God shewing himselfe that he is God 2. Thess. 2. 4. for the further explaning of which words I will make here a short digression 16. Controv. How Antichrist is said to sit in the Temple of God 1. Some doe vnderstand it of the Temple of Ierusalem which they say Antichrist shall cause to be builded againe and therein he shall sit to be worshipped as God so Hyppolitus Cyrillus and Chrysostome misliketh not this sense in his Commentarie vpon the 2. of the 2. epistle to the Thessal But this can not be the meaning 1. because the Temple of Ierusalem shall neuer be builded againe according to the saying of our Sauiour that one stone should not be left vpon an other The Iewes were licensed by Iulian the Apostata to reedifie their Temple but they could not goe forward that which they built in the day was cast downe in the night and beside a strange fire came forth which consumed the instruments and engines of the artificers 2. And though that Temple should be builded againe it could not be called the Temple of God seeing it should be set vp to revive the sacrifices and ceremonies of Moses law which are abolished by Christ. 2. Theodoret and Damascen vnderstand it of the Temples of Christians which Antichrist shall command to be set vp and erected to his worship but thus he should sit in many temples whereas the Apostle speaketh of Temple in the singular neither doth the Apostle call the Churches of Christians by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temple 3. Wherefore the Apostle meaneth hereby not materiall temples but by the Temple he vnderstandeth the Church of God as it is called 1. Cor. 3. 16. Apoc. 3. 12. Not that
least we should be discouraged altogether it is added but the wise shall vnderstand 4. Places of doctrine 1. The doctrine of Gods prouidence notably is set forth in this booke that he then most of all taketh care for his Church when he seemeth most to neglect it that nothing falleth out by chance but that the confusion and alteration of states and kingdomes are by the prouidence and disposing of God for a sparrow cannot fall vpon the ground without Gods will much more is the fall and ruine of kingdomes disposed of by the Lord Caluin 2. In this booke many profitable doctrines are laid forth as of the Trinitie c. 7. of the redemption and remission of sinnes by Christ c. 10. of the resurrection chap. 12. Pere 3. In this booke is set forth the continuance and perpetuitie of Christs kingdome when all terrene and earthly dominions shall cease regna mundi caduca esse ostendit he sheweth that the kingdomes of the world are vaine and the kingdome of Christ onely shall continue as the stone which was cutte without hands broke the image in pieces as the Prophet saith the increase of his kingdome c. shall haue no ende Bullinger 5. Places of controuersie 1. Controv. The vulgar Latine translation not the best 1. Pintus in his Prooeme vpon Daniel saith that the vulgar Latine translation is omnibus alijs illustrior prestantior is a more excellent and worthy translation then any other and so he preferreth it before the originall Hebrew and Chalde text therefore that the blind presumption and boldnesse of these Romanists may herein appeare it shall not be amisse to note some speciall places wherein the Latin translation hath greatly erred 1. c. 6. v. 15. The Latine translator readeth Viri intelligentes regem dixerunt c. the men vnderstanding the king said c. whereas in the originall the word is hargishu they came together A. I. 2. c. 7. v. 18. The Saints shall take the kingdome L. where it is truely translated thus they shall take the kingdome of the Saints A. P. I. 3. c. 8. 2. I was by the gate of Vlai L. but in the originall I was by the riuer Vlay A. P. I. V. the word is vbal a riuer 4. c. 8. v. 9. and against strength L. against or toward the pleasant or delectable land V. A. P. I. G. hatzebi beautie or delight it selfe 5. c. 8. v. 13. and he said to him L. he said to me A. P. V. I. c. the word is eelai to me 6. c. 11. 6. to make friendship L. to make an equall peace A. P. I. V. mesharim rectitudines equalitie rightnes 7. C. 11. v. 8. he shall carrie captiue their gods and their grauen images L. their gods and their Princes A. P. V. G. I. nesichehem their princes nesich a prince 8. C. 11. v. 22. the armes of the fighter shall be subdued L. the armes of the ouerflowing shall be ouerthrowne A. P. V. I. shataph to ouerflow 9. C. 11. 45. he shall plant the tabernacle of Apadno L. the tabernacle of his pallace A. P. V. I. G. 10. C. 12. 2. some to shame vt videant semper that they may alwaies see L. some to shame and perpetuall contempt A. P. V. G. I. the word is diron contempt By these few places giuen in instance a coniecture may be made of the rest of the translation that beeing so erroneous it can not be compared for grauitie or authoritie to the originall The other places of moment wherein this translation often slippeth shall be noted in the diuers readings vpon euery Chapter 2. Controv. The historie of Susanna the Song of the three children and of Bell and the Dragon are no parts of Daniel nor of the Canonicall Scripture The Romanists would thus perswade that these histories which are annexed to Daniel and make in the vulgar Latine translation the 13. and 14. chap. to be Canonicall 1. Because the Councell of Trent hath so defined them to be held for Canonicall Scripture 2. They are vsed and recited in the Romane leiturgie and Masse as Canonicall Scripture 3. They are cited and alleadged by diuers of the Fathers 4. Diuerse of the Fathers of the Greeke Church as Origen Athanasius Chrysostome Cyril doe hold these parcells to be Canonicall Thus Bellar. lib. 1. de verb. Dei c. 9. Pintus in prooem Perer. lib. 16. in Daniel in praefat Contra. 1. The Tridentine Councell or Chapter rather was no true generall Councell but a partiall conuenticle of the Romanists wherein there were not so many Bishops congregate or assembled together as haue beene in many prouinciall Synods 2. And though it had beene a lawfull Synod yet it had no lawfull authoritie to make the canon of the Scripture which belongeth onely vnto God the Church onely is to declare not to constitute the sacred Canon 3. Neither can they produce any generall Councell wherein the Pontificiall canon of Scripture hath beene confirmed 2. Pererius himselfe giueth instance of many things which are rehearsed in the Popish Masse which are not canonicall as the legend of S. Catharine how her bodie was placed by the Angels in mount Sinai the Masse of the immaculate conception of the virgin Marie and somewhat is taken out of the 4. booke of Esdras all these he himselfe confesseth not to be of Canonicall authoritie though publikely recited and sung in their Masse the argument therefore followeth not 3. Neither is all taken to be Canonicall which is cited by the Fathers for they many times doe alleadge the testimonies of Poets and heathen writers and the later writers doe produce the authorities of the Elder fathers Iustine Tertullian Ireneus Cyprian Origen are their works therefore to be held canonicall 4. Though some of the Greeke Fathers therein following the Greeke translation which was of great authoritie doe make these histories Canonicall yet their testimonie is not sufficient to make that part of Scripture which is not And against their iudgement we may oppose the sentence of other Fathers as of Hierome who doubteth not to call the historicall narrations of Bel and the Dragon fables likewise he alleadgeth how Eusebius and Apollinarius would not answer Porphirie his cauillous exceptions against these supposed parcels of Daniel because they were not found in the originall neither were held to be of diuine authoritie Pererius here answereth Nobis cuae non sit quid isti senserint quidve scriptis prodiderint mihi pluris est divus Ignatius Martyr Athanasius Chrysostomus c. We neede not care what these thought or what they set forth in writing I make more account of holy Ignatius Martyr Athanasius Chrysostome c. In which indifferent answer he teacheth vs what to say If he care not what Eusebius Apollinarius Hierome thinke or write on this matter why should it mooue vs what Ignatius Athanasius with the rest testifie in this cause neither doe I see why the one should be more accounted
practised among the Romanists for all the strength of the Romane Church consisteth in the defense of this idol of the Masse their Churches Monasteries Abbeyes so many orders of religions are sounded vpon this idol p. 272 273. And those whom he findeth pliable to his purpose and maintainers of this idol he aduanceth he maketh them Cardinals Abbots and such like So the Pope magnifieth his Clergie enlargeth and encreaseth them in so much that in some countreys beyond the Alpes the Clergie taketh vp the third part in some the halfe part of the whole multitude p. 280. 2. But of Antiochus Graserus thinketh this prophesie is not vttered how he should set vp his strange god in the fortes and strong places and fauour those which receiued his idol and played the Apostataes but the faithfull he persecuted for Antiochus persecution was so notorious and euident that if the spirit of God should in such obscure tearmes haue spoken thereof magnam prophetia suae iniuriam facturus fuisset he should haue offred great wrong to his prophesie pag. 282. Answ. 1. We answer here as before that typically all this may be well applied to the Romane prelate and Antichrist as is also shewed c. 11. contr 26. but the historicall application of this prophesie concerneth Antiochus who fenced his newe idol with strong holds and garrisons as is euident 1. Macchab. 1. 35. 36. and hath beene further declared cap. 11. quest 47. 2. Graserus readeth not right for he both leaueth the preposition lamed vntranslated reading he shall make munitions whereas the word is lemibtzere for munitons and beside he addeth God of the temples or basilikes which first word God is not in the originall he iustly misliketh Iunius translation he shall commit the munitions of the God of strength to a strange God that is shall make his strange idol the protector of Iudea which is vnderstood by the munitions of God for the word Mauzzim as hath been shewed c. 11. quest 46. 9. is not vnderstood of the true God As Iunius fayleth one way so Graserus misseth another way in his translation the meaning is this then that he shall make for strong holds places of munition So Antiochus caused the tower of Silo to be fortified and set garrisons there to annoy those which went vp into the Temple as is before shewed 3. And though Antiochus persecution were notoriously euident after it came to passe yet it beeing prophetically described was after the manner of other prophesies to be set down somewhat obscurely that both it might be kept from the notice of the prophane sort and yet be euident to the faithfull that would search for the meaning thereof Argum. 2. Whereas it followeth in this verse he shall cause them to rule ouer many 1. this is euidently fulfilled by the Romane Antichrist who giueth dominon and authoritie vnto his followers and fauourites creating them Cardinals Prelates Abbots making them Princes Counties Barons in their dioceses and seignories 2. But to Antiochus it cannot well agree for he brought not in newe titles of dignities into the commonwealth And if he bestowed honours vpon those which fauoured his wicked proceedings that was no strange thing for kings and Princes vsually doe so Graser p. 286. 287. Answ. 1. All this is granted that the Pope of Rome doth wage his pharisaicall clawebacks with great honours and dignities to maintaine his crowne and supremacie which is vpheld with a newe kind of idolatrie and herein Antichrist is typically described vnder Antiochus as is at large shewed c. 11. contr 26. 2. But yet the literall and historicall sense will direct vs to Antiochus who gaue honours and dignities as namely the Priesthoode to Iason and Menelaus which were Apostataes from the faith and furthered his wicked and vngodly attempts 2. Macchab. 4. 3. What though it be vsuall with kings to reward their fauourites yet this was a rare thing and neuer attempted before that one should by gifts and rewards peruert the faith of an whole nation as Antiochus did see further c. 11. quest 47. in the ende Argum. 3. Further he shall diuide the land as with a cord or line and that for a reward or exchange 1. The Popes iurisdiction extendeth it selfe to the whole earth it is not limitted yea by his instruments the Spaniards he hath also subdued the Indians and remote parts of the world vnder his iurisdiction And it is memorable that Alexander the 6. drawing a line in the terrene globe from pole to pole made this diuision betweene the Castilians and Portugals that they should possesse all that part of the newe found world which was on the West and the other the parts on the East which diuision a certaine Castilian obiected vnto a certaine petty king of America who answered sibi non boni Dei sed diaboli vicarium videri c. that he seemed vnto him not to be the vicar of the good God but of the deuill which gaue vnto another that which he had no right vnto himselfe p. 290. 291. 2. Neither doth the Pope distribute his honours and preferrements for nothing but conditionally and vpon a composition that they which receiue any dignities at his hand shall be bound by oath vnto him to maintaine his supremacie and other Papall priuiledges and for the more euidence hereof it shall not be amisse to set downe the oath which euerie popish Bishop taketh at his consecration Ego N. electus Episcopus N. c. I such an one beeing elected Bishop of such a place from this houre as before shall be faithfull to S. Peter and to the holy Apostolike Romane Church and to our Lord the Pope and to his successors entring canonically I shall not be in counsell consent or fact that they shall loose their life or member or be taken or violent hands laid vpon them vnder any pretended colour whatsoeuer the counsell which they shall credit me withall by themselues or their messengers wittingly to their hurt I shall not open to any the papacie of Rome and regâ—lities of S. Peter I will helpe them to maintaine and defend against all men euen though it be the king the Legate of the Sea Apostolike going and returning I will honourably entreate and helpe him with necessaries the rights honours priuiledges authorities of the Church of Rome and of our Lord the Pope and of his successors I will endeauour to preserue defend encrease and promote neither will I be of counsell practise or treatie where any sinister thing or preiudiciall to their persons rights honours state power is attempted against our Lord the Pope or the Romane Church And if I knowe such things to be treated of or procured by any I will hinder them as much as I can and as soone as I can I will signifie the same to the same our Lord Pope or to some other by whom it may come to his notice The rules of the holy father the decrees sentences dispositions reseruations prouisions the Apostolike