tenebitur in manu accusatoris which shall be held in the accusers hand which is the deuill But 1. as Augustine saith non sic datur liber mortis c. there is not found to be a booke of death as there is of life onely they which are elected are said to be written and the reprobate not to be written in the booke of life 2. And whereas Pererius answereth that though there be no such booke of death with God yet the deuill may haue such a booke neither doth the deuill know who are saued who condemned and therefore he can haue no such booke neither is there any booke mentioned in Scripture but of the Lords writing as Moses saith Exod. 32. 32. Rase me out of the booke of life which thou hast written 3. Apoc. 20. 12. there are other bookes saide to be opened beside the booke of life then is not the booke of life here comprehended 2. Augustine by these bookes vnderstandeth the Saints which shall come with Christ to iudgement In whose godly life and conuersation the good will of God appeared and in them the wicked as in bookes may see what they should haue done But by the opening of these bookes not onely the wicked but the rightehus are iudged Apoc. 20. 12. The dead were iudged of those things which are written in the bookes 3. Beda by these bookes which shall be opened in the day of the Lord vnderstandeth the sacred Scriptures according to the which mens doings shall be examined and sentence giuen according to the same But the Scriptures are called a booke Apoc. 10. 9. not bookes 4. Calvin by the opening of the bookes would haue signified the manifestation of the knowledge of God vnto the world at the comming of Christ which before lay hid But here bookes are not opened for instruction vnto saluation but for triall and examination vnto iudgement 5. Therefore these bookes are better interpreted to be euery ones conscience wherein all their doings good and bad are written whereof S. Paul speaketh Their conscience also bearing witnesse and their thoughts accusing one an other or excusing in the day when God shall iudge the secrets of men by Iesus Christ Rom. 2. 15. And thus are those bookes interpreted Apoc. 20. 12. The dead were iudged of those things which were written in the bookes according to their workes So Hierome conscientiae opera singulorum in vtraque parte bona vel mala revelabuntur the consciences and works of euery one shall be reuealed whether good or bad c. To the same purpose also Rupertus As here the acts and workes of this fourth beast are examined before sentence giuen 6. But as Chrysostome well noteth these bookes are not opened that God should receiue information thereby to whome all mens hearts are opened like as in earthly tribunalls bookes are brought forth non soâ—um vt princeps in instruatur sed vt iudicium iustum appareat not onely to informe the Prince but that the iudgement may appeare iust c. So God openeth euery mans conscience that they may themselues see and confesse that their iudgement is most iust whether to life or death Oecolampad 38. Quest. Of the destruction of the fourth beast v. 11. v. 11. I beheld till the beast was slaine c. Hierome whome Lyranus followeth vnderstandeth this of the destruction of Antichrist in the ende of the world whome Christ shall destroy with the spirit of his mouth so also Vatablus Antichristus significatur eius membra Antichrist is signified and his members But in this sense this prophesie should not yet be fulfilled whereas it is euident that all this was fulfilled before the first comming of Christ. 2. Calvin applying this to the Romane Empire thinketh that the beast was destroyed when the Empire beganne to decay which was immediatly after Traiane the Emperours time for after that time well nigh these 15. hundred yeares nullus Romano potitus est Imperio none hath enioyed the Romane Empire But though the state of that Empire was somewhat empayred yet it was not then wholly destroied but continued in great power and glorie many hundred yeares after Traians time but here the beast is slaine and his body vtterly destroied 3. Bullinger expoundeth this of the ruine of the Papall kingdome 4. Osiander of the decay of the Turkish dominion togither with the Romane Empire so also Oecolampad expoundeth it of the destruction of the Pope and Turke togither by that prophesie Apoc. 19. 20. of the taking of the beast and the false prophet But these prophesies must be distinguished Daniels extendeth to the first comming of Christ Iohns Reuelation to the second 5. Iunius in his Commentarie applieth this prophesie vnto Antiochus Epiphanes his iudgement is set forth in three degrees 1. the beast is slaine the death of Epiphanes is foreshewed who hauing receiued euill tidings first at Persepolis then at Elymais fell into a grieuous and incurable disease as is set forth 1. Macchab. 6. 2. Macchab. 9. 2. his bodie is destroyed his armies were ouerthrowne and all his posteritie rooted out for Antiochus Eupator his sonne raigned not aboue 3. yeares and in him the whole familie of Epiphanes was extinct and the kingdome returned to the right heires 3. his bodie is giuen to the burning fire whereby is signified the grieuous torments of his disease which he endured 2. Macch. 9. 6. But seeing Antiochus Epiphanes is the little horne of the fourth beast and this iudgement belongeth to the whole beast here rather is described the ruine and destruction of the whole kingdome of the Seleucians the meaning then is this rather 1. that the power of the Seleucians after Epiphanes began to abate and their kingdome to be much â—olested by enemies without the Parthians and Armenians and by commotions within and so the beast was slaine then the bodie of the beast was destroyed the kingdome beeing taken from the house of the Seleucians and giuen to Tygranes king of Armenia as Iustine writeth lib. 40. And this bodie was giuen to the fire when Tigranes beeing taken the kingdome was dissolued and made a Prouince by Pompey Polan 39. Quest. v. 12. When the other beasts had their dominion taken away and how their liues were prolonged 1. Some doe interpret these words by the time past that before the destruction of this last beast the other three had beene destroyed so Calvin Vatablus ante interitum quartae bestiae evanueraÌ„t they had vanished away before the ouerthrow of the fourth beast Osiand And though mention be made hereof after the destruction of the fourth beast yet the other beasts were before remooued and taken out of the way Calvin But to what ende is it said that after the dominion of the other three beasts was taken away their liues were prolonged if there had not beene some remainder of the other Monarchies the Chaldean Persian and Grecian after their dominion ceased 2. Some on the contrarie hee thinke that here is
rage against kings against God against his people and how long v. 25. Then the iudgement is set forth by the two effects thereof the destruction of all other kingdomes and the aduancing of the kingdome of Christ v. 26 27. The conclusion followeth which sheweth the effect of this vision in Daniel by these three operations 1. his perplexed cogitations 2. the change of his countenance 3. his deepe meditation I kept it in mine heart 2. The text with the diuerse readings 1 In the first one C. yeare of Belshatzar king of Babel Daniel saw a dreame and visions of his head were G. B. vpon his bed then he wrote the dreame and declared the summe the head C. of the matter 2 Daniel spake and said L. det I saw in my vision by night and behold the foure winds of heauen stroue did fight C. vpon or in I. the great Sea 3 And foure great beasts came vp from the Sea diuers one from an other this from that C. 4 The first was as a Lyon lyonesse L. cor and had eagles wings I beheld till the wings thereof were pluckt off and it was lifted vp from the earth V. A. B. G. better then taken away from the earth L. S. for the Chaldean Monarchie hereby expressed was not vtterly dissolued or by the which wings it was lifted from the earth I. Pol. for the decaying state of this Monarchie is signified and the meaning is that whereas it had before eagles wings and did soaâ—e aloft it could now scarce heaue or carrie it selfe from the ground and set caused to stand C. vpon his feete as a man and a mans heart was giuen him 5 And behold an other beast the second was like vnto a beare and it stood vpon one side it stood on part L. det it erected one dominion I. B. but the other reading is the better see qâ— 14. following and he had three ribbes three orders L. three morfels V. in his mouth betweene his teeth and they said thus vnto him Arise and deuoure much flesh 6 After this I beheld I was seeing C. and lo there was an other like a leopard and it had foure wings of a foule vpon his backe vpon him L. and dominion was giuen him 7 After this I saw in the visions of the night by night B. G. and behold the fourth beast was fearefull and terrible and exceeding maruelously B. very G. too strong L. strong and it had great yron teeth it deuoured and brake in pieces and stamped the residue vnder his feete and it was diuers from vnlike to L. B. G. but the preposition min signifieth from the beasts that were before it and it had tenâ—e hornes 8 I considered the hornes and behold the last horne beeing little I. an other little horne caeter but achari signifieth the last as well as an other did come vp among them and three of the first hornes were pluckt away before it and behold eyes as the eyes of a man were in this horne and a mouth speaking presumptuous things great things C. 9 I beheld till the thrones were set vp taken away I. V. but the words following which describe Gods glorious sitting in his throne doe confirme rather the first reading and the Ancient of daies did sit whose garment was white as snow and the haire of his head like pure wooll his throne was like the flame of fire and the wheeles thereof that is of his throne for so the vse was for Princes thrones to be set vpon wheeles as burning fire 10 A streame of fire issued and came forth from before him thousand thousands ministred vnto him and ten thousand times tenne thousand not tenne thousand thousand B. G. or tenne thousand times an hundred thousand L. S. the word is rhibo which signifieth tenne thousand in the which sense rebobah is taken Levit. 26. 8. stood before him the iudgement was set and the bookes opened 11 Then I beheld from the time that the voice of presumptuous words begunne I. V. from the voice of presumptuous words C. because of the voice of presumptuous words caeter but the preposition min signifieth from which the horne spake I beheld vntill not because L. the beast was slaine and his bodie destroied and giuen to be brent in the fire B. vnto the burning of the fire C. 12 And of the rest of the beasts there dominion was taken away they had taken away C. but their liues were prolonged a length or space in life was giuen them for a time and season a time and time L. A. but there are two diuers words vsed in the originall 13 I beheld in the visions of the night and behold with the in the. V. B. G. but the preposition signifieth with cloudes of heauen one like the Sonne of man comming and he approched vnto the Auncient of daies and they presented him before him 14 And dominion was giuen him I. V. S. he gaue him dominion L. B. G. but the verbe is of the passiue signification and honour and a kingdome that all people nations and languages should serue him his dominion is an euerlasting dominion which shall not faile passe away C. shall not be taken away L. B. G. and his kingdome is that which shall not be destroied corrupted C. 15 My spirit was troubled pierced C. yea I Daniel in the middes of my bodie V. I Daniel was troubled in spirit in the middes B. G. L. and the visions of my head made me afraid 16 I came then vnto one of the standers by and asked him the truth of all this so he told me and shewed me made me to vnderstand C. the interpretation of these things 17 These great beasts which are foure are foure kings not kingdomes L. S. yet that is the meaning which shall arise out of the earth 18 And they shall take the kingdome of the most high Saints not the most high Saints shall take the kingdome L. V. and it is better read the most high Saints V. I. then Saints of the most high L. B. G. for the word high is in the originall in the plurall number and they that is the Saints see qu. 48. shall possesse the kingdome for euer yea for euer and euer 19 After this I desired or wished I. to know the truth concerning the fourth beast which was so diuers from vnlike to B. G. all these exceeding fearefull whose teeth were of yron and his nayles of brasse he deuoured and brake in pieces and stamped the residue vnder his feete 20 Also concerning the tenne hornes which were in his head and of the last Iun. the other caeter see before v. 8. which came vp and three hornes fell before it of this horne I say which had eyes and a mouth speaking presumptuous things whose looke was more stout great C. then his fellowes 21 I beheld and the same horne made battell with against L. B. G. the Saints and preuailed against them 22 Vntill the Auncient of daies came and iudgement was
vnderstand it of the Pope who at the first gaue himselfe titles of humilitie as â—ervus servorum seruant of seruants 3. Calvin vnderstandeth it of Iulius Cesaer who refused to be called king but Tribune of the people 4. Some referre it to their Antichrist which shall come in the ende of the world qui ignobilis in obscuro loco nascitur who should be very base and borne in an obscure place Hugo But these seuerall opinions we before confuted qu. 26. qu. 27. 5. Therefore this is better vnderstood of Antiochus Epiphanes who is resembled to a little horne because he was younger brother to Seleucus Philopator and had no right to the kingdome but it should haue descended vnto Demetrius Seleucus sonne 2. This little horne came vp among the rest 1. Some vnderstand here that inter ipsos in terra eorum c. that this little horne or King shall come vp among the other kings and in their land Andreas ex Hugon But how can he come vp among the tenne kings seeing three are plucked vp before him to make a way for him 2. Some hold that these teâ—â—e kings shall come in the ende of the world and that this shall be the eleuenth whome they suppose to be Antichrist Hierom. Lyran. 3. But the meaning rather is that it shall come vp among them that is be one of the tenne Iun. and he shall come vp as of himselfe intruding and vsurping for Antiochus Epiphanes had no right to the kingdome beeing the yonger brother yet though he be one of the tenne he may be said to be the eleuenth as differing from all the rest see the like Apoc. 17. 11. The beast that was and is not is euen the eight and is one of the seauen 3. This little horne had the eyes of a man 1. They which applie it vnto Antichrist doe thereby insinuate that he shall not be a deuill as some thinke but a man though it be their opinion that he shall be possessed of the deuill who shall rule in him both in bodie and soule the spirit of Sathan shall not be hypostatically ioyned vnto him as the Godhead in Christ but Sathan shall dwell in him as in those that are possessed not tormenting him but in stirring of him vp and instructing him and teaching him many hid things thus Hierome Hugo addeth further that although Antichrist shall be conceiued of the seede of his parents yet the deuill shall enter into the wombe of his mother cuius virtute nascetur puer by whose power the childe shall be borne and so by these eyes they vnderstand the wonderfull knowledge and magicall science which shall be infused into him by Satan But all these are mens fansies concerning Antichrist in that he is said to haue the eyes of a man an humane not diabolicall science is insinuated 2. Pintus expoundeth the eyes of a man of carnall wisdome not spirituall 3. Vatablus referreth it to the policie of the Turks 4. Bullinger to the hypocrisie and subtiltie of the Pope 5. Oecolampadius to both 6. Calvin to the humanitie of the Emperours that madâ— themselues in outward shew as one of the Senators but tooke all authoritie from them 7. But it is a true description rather of Antiochus Epiphanes three properties are signified by these humane eyes first that he should make an outward shew of humanitie intending nothing els but deceit and crueltie then hereby his subtiltie and cunning is expressed and thirdly his couetousnes and ambitious greedie desire Iun. Polan 4. He hath a mouth speaking presumptuous things 1. that is Antichrist shall make himselfe God and shall faine himselfe to be the Messiah Hugo he shall speake great things promise more then he can performe Lyran. 2. Vatablus vnderstandeth it of the blasphemie of the Turke against God and his Church so Melancth Oâ—iand 3. Bullinger of the blasphemies of the Pope 4. Oecolampadius comprehendeth the blasphemies of them both as the Turke denieth Christ to be the sonne of God and saith he was not crucified but an other for him he preferreth his law before either Moses or Christs So the Pope challengeth to be Christs Vicar in earth that he can not erre that he is the head and husband of the church that he hath power to dispose of the kingdomes of the earth and giue them to whome he will 5. Calvin vnderstandeth the terrible threatnings of the Emperours of Rome against their enemies who though they pretended humanitie which is signified by their eyes yet they were fierce and cruell 5. But it is better vnderstood of the blasphemie of Antiochus which he vttered against God and his people as is extant in the histories of him 〈◊〉 30. Quest. Of the description of the glorious manner of Gods iudgement expressed v. 9. to v. 15. Here first is set forth the forme and manner of the iudgement it selfe v. 9. 10. then the execution v. 12. to v. 15. In the forme of iudgement foure things are described 1. he which sate vpon the throne 2. the throne it selfe 3. the assistants 4. the processe in iudgement 1. He which sate vpon the throne is described by three essentiall properties 1. his eternitie he is called the Auncient of daies which also sheweth his infinite wisdome which is found in the auncient 2. his authoritie his garments were white which Hugo applieth to Christs transfiguration in mount Tabor but the white garment was a signe of authoritie as Ioseph when he was aduanced by Pharaoh had a white garment put vpon him 3. by his haire which was as pure wooll is signified his innocencie and integritie in iudgement 2. First it is said that thrones were set in the plural which some read thrones were cast downe vnderstanding the thrones and kingdomes of the former beasts Iun. Polan Vatab. but it is better interpreted thrones were set vp as the 24. Elders had their seates about the throne Apoc. 4. 4. these thrones were set as inferiour seates for the Lords assistants the Angels which title of honour is vouchsafed vnto them in Scripture Calvin then the throne of God is set forth by three properties it is fierie which sheweth that all things are manifest vnto God it hath wheeles which signifieth the celeritie of Gods iudgements and a fierie streame issued forth which sheweth the power of Gods iudgements which none can resist no more then the course of a streame can be staied 3. The Angels as Gods assistants in this iudgement are described 1. by their number thousand thousands and ten thousand thousands a finite number beeing taken for an infinite 2. by their office they are saide to minister vnto God 3. by their alacritie and readines they stand before him as readie at his becke to execute his will 4. The processe is set forth the bookes were opened the bookes of euery mans acts as Princes in their iudgements haue bookes and euidence brought forth not that God needeth any information as terrene Iudges but to shew the equitie of his
iudge nisi vbi reipsa se talem ostenderit as when he sheweth himselfe so in deede Calv. Polan 35. Quest. What the fire signifieth which issued from the throne 1. All things about the throne are fierie to signifie that God is ignis consumens a consuming fire he shall as a fire consume his enemies round about Hug. 2. It also signifieth Iucem inaccessibilem the light not to be attained vnto wherein God dwelleth Pintus 3. Deus voluit meâ—um incutere prophetae God by this terrible vision would strike a feare reuerence into the Prophet Calvin 4. As fire is bright and giueth light so hereby is shewed that all things are knowne vnto God and nothing can be hid from him and that the iudgement of God shall be manifest to all the world Perer. 5. His throne is compared to fire propter zelum veritatis for the zeale of the truth he shall come to iudgement with zeale of iustice as hoat as fire Lyran. 6. And as the fire hath two properties it purifieth gold and consumeth stubble so God shall come as fire vt malos puniat bonos purget to punish the euill to purge the goodâ— glosse inter 7. By the wheeles is shadowed forth incredibilis pernicitas his incredible swiftnes to iudgement Polan and they are fierie quod eius accessus impediri â—equit because his comming can not be hindred Oecolampad 8. A fierie streame issued and came forth wherein three things are signified poenarum perpetuit as per fluvium the perpetuiâ—ie of the punishment of the wicked by the flood acerbitas per ignem the sharpnes thereof by the fire potestas per rapidum motum the power in that it issueth Hugo like as the course of a streame can not be staied Polan 9. And three properties of the iudgements of God are here noted they are constantissima perlustrantia pervadentia omnia they are constant as the flood alwaies runneth they lighten all places as the fire and goe through euery where as a flood still issuing forth and running along Iun. 36. Quest. Of the number of Angels that ministred vnto God thousand thousands c. v. 10. Some haue taken vpon them to scanne the number of the Angels where there are diuers opinions 1. Athanasius reporteth the opinion of some that thought there were so many Angels as men because of that place Deut. 32. 8. which the Septuag thus translate he appointed the number of the people according to the number of the Angels But this text prooueth no such thing which is thus truly translated he appointed the borders of the people according to the number of the children of Israel 2. Gregorie seemeth to be of opinion that there are more men put good and bad together then Angels good and bad for first he setteth this downe that there shall be as many men elected as Angels but there are farre more men damned then are saued contrariwise he thinketh that there are more elect Angels then reprobate angels as some would gather by that place Apoc. 12. 4. how the dragon with his taile drew the third part of the starres of heauen If then the elect men be equiualent in number to the elect Angels and the reprobate men are more then the elect but the reprobate angels are fewer then the elect Angels it will follow that the number of men is greater then of Angels But this opinion is builded vpon an vncerten ground that the number of the elect among men is equiualent to the number of the elect Angels 3. A third opinion is that the number of Angels farre exceedeth the number of men Athanasius saith that some thought the Angels in number were more then men as 99. to one which they would gather out of that parable of the lost sheepe when the shepheard left 99. to seeke that one Lyranus whome Pererius followeth maketh this collection that as the celestiall bodies the starres doe in bignesse farre exceede the things below for one starre is bigger then the earth in the same proportion because Angels doe not exceede men in quantitie they doe exceede them incomparabiliter in numerositate without comparison in number 4. But these things are more boldly then certenly affirmed out of this place no such thing can be gathered for it is agreed of all hands that here a certen and finite number is put for an indefinite as Hierome saith non quia ministrorum Dei numerus definitus sit c. not that the number of Gods ministers is here defined c. but because a greater number can not be expressed by mans speech Yet as touching this question some things may certenly be resolued vpon some things are doubtfull 1. that the number of elect men is smaller then of the reprobate is certen for many enter in at the broad gate and few finde out the narrow way Matth. 7. 13 14. 2. But the number of the elect Angels is greater then of those which fell because the Prophet saith when he shewed the young man the Lords fierie horse and chariots round about vpon the mountaines They that are with vs are more then they which be with them 2. king 6. 16. And in Scripture the good Angels are expressed in greater numbers then the euill we read in the Gospel of 12. legions of Angels Matth. 26. 53. but of one legion of deuills Mark 5. 9. And in this place tenne thousand thousands of Angels are named These things are certen These following are probable 3. That the number of the Elect men is greater then of the euill and reprobate angels as Augustine thinketh that the angels which fell shall be supplied out of the numbers of the Elect As our blessed Sauiout said vnto his Apostles Haue I not chosen you twelue and one of you is a deuill Ioh. 6. 70. there was one deuill to 12. elect Apostles 4. Likewise the number of the elect Saints may seeme to be greater then of the elect Angels by that vision Apoc 4. the foure beasts about the throne represent the blessed Angels the 24. Elders the Saints 5. It may be also coniectured that the Elect Angels are more in number then the Saints which are at once vpon the earth because two hosts of Angels attended at once vpon Iacob Gen. 32. 1. when his brother Esau came against him whereupon he called the place Mahanaâ—m the Lords hosts 6. But whether the Angels good and bad be equiualent in number to men good and bad that liue at once vpon the earth it can not be gessed at And let this suffice of this question It is not safe wading too farre without a bottome Concerning the diuers offices and degrees of Angels which Pererius taketh occasion here to note it shall be discussed among the controversies following 37. Quest. What bookes these were which were opened v. 10. 1. Hierome whome Lyranus and gloss ordinar follow vnderstandeth here two bookes the one of life which is held in Gods hand the other of death qui
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
dicit se à Sufis redijsse sed surrexisse he saide not he did returne from Susa but onely rose vp and returned to his busines c. so that their opinion seemeth to be that Daniel was in deede now at Susa But it is shewed before that he was at Susa onely in vision qu. 4. 3. It remaineth then that this king was Belshazar as is euident v. 1. by whome it seemeth he was emploied though not so much nor in so great affaires as he was vnder the former kings Osiand but what manner of emploiment it was it is not expressed neither can certenly be gathered Iun. Daniel then hauing noted before that this was done vnder Belshazars raigne v. 1. returned vnto his busines which is an euident argument that he was then in Belshazars Court or at hand not at Susa because he presently rose vp hauing recouered himselfe to doe the kings busines Calvin 38. Quest. Of the meaning of these words v. 27. none vnderstoode or perceiued it 1. Some read and there was none to interpret it so Lyran. Hug. Pintus following the vulgar Latine which they vnderstand thus that is none interpreted it as the Angel Hugo or none could interpret it in particular concerning the kings names but onely in generall Lyran But the word here vsed mebin signifieth not interpreting but perceiuing and vnderstanding neither could Daniel say none could interpret it seeing the Angel had giuen the interpretation of it before 2. Some read none vnderstood it The Hebrewes thinke that Daniel himselfe vnderstood it not but that can not be seeing the Angel was bidden to cause him to vnderstand it v. 16. 3. Some thinke that none of those to whome Daniel reuealed the dreame could vnderstand it Oecolampad but Daniel did not impart it to so many to trie who vnderstood it and who vnderstood it not for he was commanded before to seale it vp to hide and conceale it and lay it vp in his heart 4. The words are then better translated none perceiued it that he had beene sicke for griefe because of the heauie vision he dissembled his affection and neither in word nor so much as in countenance bewraied that he had seene a vision according as he had beene before charged to conceale and keepe the vision to himselfe Iun. Polan 39. Quest. The historie of Antiochus Epiphanes raigne abridged for the better vnderstanding of this vision 1. After that Antiochus the great father vnto Antiochus Epiphanes had beene vanquished by Scipio he was constrained to deliuer ouer vnto the Romanes his sonne Antiochus to be an hostage where he continued 14. yeares and then hearing of his fathers death watched his time and fled secretly from Rome and tooke vpon him the kingdome of Syria making a way thereunto by procuring the death of Seleucus his elder brother and disinheriting Demetrius his sonne 2. Then Antiochus after he was setled in the kingdome inuaded Egypt vnder this colour to be tutor vnto the young king Ptolome Philometor his sister Cleopatra her sonne he put many to the sword and subdued many cities And in his returne beeing sauoured by diuers seditious persons in Ierusalem as by Iason who had bought the priesthood of him for money and wicked Menelaus who got the Priesthood for himselfe promising more money and put Iason by 2. Macchab. 4. by this meanes he entred into the citie robbed and spoiled the Temple and put many to the sword this was in the 143. yeare of the kingdome of the Greekes in the 6. yeare of his raigne 3. Then about two yeare after he made a second expedition into Egypt where he was commanded to depart by Popilius the Embassadour of the Romanes who making a circle in the sand with his rod before Antiochus vrged him to make his present answer before he went thence 4. In his second returne he entred Ierusalem againe and made hauocke of the citie defiled the Temple and set vp therein the abomination of desolation the idol of Iuppiter Olympus this was in the 145. yeare in the 8. yeare of his raigne 1. Macchab. 1. 57. 5. Then Mattathias beeing mooued in zeale stood vp to resist the Tyrant and Iudas his sonne with his brethren after him and at the length they preuailed and 3. yeares after they cleansed the Sanctuarie and restored the sacrifices and this was in the 148. yeare 1. Macch. 4. 52. in the 11. yeare of Antiochus raigne 6. After this this wicked Tyrant went into Persia thinking to robbe the rich Temple at Persepolis where hauing the repulse and hearing at the same time how his captaines Timotheus and Nicanor were discomfited with their armies in Iudea partly of griefe and chiefly beeing smitten of God with an incurable and stinking disease he died in the 149. yeare and the 12. of his raigne see the storie 2. Macchab. 9. 4. Places of doctrine 1. Doctr. Of the office of a Prince v. 5. An horne appeared betweene his eyes In that Alexander is resembled to an horne betweene the eyes many excellent properties required in a Prince are thereby signified 1. the king is as an horne vnto the kingdome the glorie and strength thereof to defend them and to push at their enemies as the horne is the defense of the beast and that whereby others are offended 2. as the horne did rise vp betweene the eyes so the Prince must be circumspect and aduised and do all things with counsell as it in the Prov. c. 24. 6. with counsell thou stalt enterprise warre 3. as the horne is most conspicuous of all other parts so the vertue and courage of the king should appeare and be manifest to all Polan 2. Doctr. That all things in the world are ruled and guided by the diuine prouidence v. 9. It waxed great toward the South c. In that Antiochus acts are set downe in order both his outrage against men and his blasphemie against God the treading down of the Sanctuarie and of the people of God Hence Iosephus collecteth well that these things were not done by chance as a shippe fleeting vpon the seas without a gouernor or a chariot running without a driuer nam si haec sponte gererentur non secundum illius prophesiam emnia provenire conspiceremus for if all these things fell out of themselues we should not see them so fitly to come to passe according vnto his prophesie Ioseph lib. 10. Antiquit. c. 14. 3. Doctr. The Scriptures are the rule of truth v. 12. It shall cast downe the truth c. That is the bookes of the Law which were the rule of faith hence then it followeth that the Scriptures containe the holy doctrine of truth which is not to be learned els where then from the Scriptures So that they which are enemies to the Scriptures doe set themselues against the truth as wicked Iehoiakim when he caused Ieremies prophecie to be cut with a penknife and cast into the fire therein professing himselfe an enemie to God and his truth and therefore this iudgement
7. But by two wayes chiefely was this couenant ratified and confirmed by the declaration and publishing thereof by his preaching and by the sealing thereof by his most precious blood like as a Testament is first declared and written and then confirmed by the death of the Testator So in the death of our Blessed Sauiour was the couenant before set forth by his preaching fully established as Oecolampad Scimus c. in morte ipsa proprie foedus confirmari c. we know according to the author of the epistle to the Hebrewes that the couenant was properly confirmed in his death c. And this further may be made plaine thus 1. by the type and figure as Moses tooke the booke of the lawe and reade in it and then sprinkled the blood vpon the people saying this is the blood of the couenant Exod. 24. 8. so the booke of this couenant declared by Christs preaching was made sure in his blood 2. This also appeareth by the institution of the Lords supper where Christ saith of the cuppe representing his blood this is the newe Testament in my blood c. Luk. 22. 20. that is a signe seale and representation thereof 3. the Apostle sheweth this also by the nature and condition of a Testament which is confirmed when men are dead Heb. 9. 17. and so in this place the Septuagint translate the Hebrewe word berith by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testament for the word signifieth both a couenant and a testament as Budeus sheweth in his commentaries for the ratifying then and confirming of this will and Testament of our Sauiour his death and passion was necessarie with the shedding of his most pretious blood for the remission of our sinnes Quest. 84. When this testament beganne to be ratified and confirmed by the preaching of Christ. 1. Pererius deliuereth it as an auncient tradition and a receiued opinion that Christ beganne not to preach and worke miracles till a yeare after he was baptised for the first miracle which he wrought in Cana of Galile they hold to haue beene done the same day tweluemoneth wherein he had beene baptised 2. But this opinion may be easily refuted 1. the words of S. Peter Act. 1. 21. are directly against it of these men which haue companied with vs all the time that the Lord Iesus was conuersant among vs beginning from the baptisme of Iohn vnto the day that he was taken vp from vs must one of them be made a witnesse with vs of his resurrection Here it is euident that Christ beganne to preach after he had receiued Iohns baptisme Pererius by the baptisme of Iohn here thinketh all that time to be vnderstood wherein Iohn baptized till he was imprisoned but that can not be for Iohn beganne to baptize before Christ came vnto his baptisme and before Christ was baptized he preached not neither shewed himselfe publikely therefore the beginning can not be vnderstood to be from Iohns baptisme in that sense 2. Seeing Christ was publikely in his baptisme called from heauen to the office of teaching in that it is saide Heare him it is not like that our blessed Sauiour would intermit that holy function a yeare together 3. Before that miracle in Cana of Galile he entertained Disciples as is euident Ioh. 1. as Andrew and Peter Philip and Nathaniel therefore euen then he beganne to be a publike teacher 4. If Christs preaching beganne a yeare after his baptisme in the beginning of his 31. yeare then could he not preach and confirme the Couenant halfe a weeke that is 3. yeares and a halfe seeing he is generally held to haue died in his 33. yeare wherefore euen presently after his baptisme as soone as his 40. dâ—â—â—s fast was ouer Christ beganne to preach and shew his power in working of miracles 85. Quest. v. 27. In the halfe of the weeke he shall cause the sacrifice to cease when this halfe weeke beganne 1. R. Shelamo thus interpreteth the halfe weeke that a little before the destruction of Ierusalem after the Iewes had violated the truce taken betweene them and the Romanes for 7. yeares then in the middes of the weeke that is in the fourth yeare of those seuen the Romanes came and besieged the citie But it is shewed before qu. 82. that this is but a Rabbinicall conceit that any such truce was made betweene the Romanes and the Iewes 2. Some doe likewise refetre this halfe weeke to the destruction of Ierusalem that in the middes thereof that is the 5. yeare before the ouerthrow of the citie the Romanes came laid siege vnto it Iun. Polan M. Lively But this sense can not be admitted because it hath beene prooued alreadie qu. 49. that these 70. weekes and euery part thereof determined in the death of Christ. 3. Iosephus Scaligor hath a conceit by himselfe that this 70. and last weeke must be deuided the one part thereof he alloweth for the time of Christs preaching namely 4. yeares and an halfe the other for the destruction of the citie two yeares and an halfe more But here two exceptions may iustly be taken 1. he diuideth this weeke the one part aboue 30. yeares from the other whereas euery part of these weekes must one succeede an other 2. he diuideth two yeares and an halfe from the rest but that maketh not halfe a weeke 4. Some beginne this halfe weeke at the death of Christ and continue it afterward when the sacrifices and rites of the law beganne to be abolished by the Apostles as we read Act. 15. Perer. Pint. Melancth M. Lydyat in ann 4043. Osiand sauing that Osiander maketh it the first halfe of the last weeke the other the latter But it hath beene prooued alreadie that these yeares must ende in Christs death 5. This halfe weeke then is better taken for the latter halfe part of the weeke which beginneth at the baptisme of Christ and endeth at his passion so Bullinger saith per praedicationem Euangelij mortem Domini nostri Iesu Christi constat legem esse abrogatam by the preaching of the Gospel and by the death of Iesus Christ it is euident the law was abrogated so also Hugo beginneth this halfe weeke in the 15. of Tiberius at Christs baptisme for then in the baptisme of Christ hostiarum legalium purificatio paulatim coepit vilescere the purifying of the legall sacrifices beganne by little and little to waxe vile Thus also expoundeth the author of the Scholasticall historie as Pererius sheweth in the very ende of his 10. booke vpon Daniel and vnlesse we ende the 70. and last weeke at the passion of Christ it will not ende in a yeare of Iubile for Christ is held to haue died in a yeare of Iubile that the shadow may agree vnto the bodie see before qu. 66. toward the ende 86. Quest. How and when the sacrifices were caused to cease and were abolished 1. R. Shelamoh thinketh that this is vnderstood of the ceasing of the sacrifices in fact when
Mediatour according to his humane nature onely because he was anointed onely in his humanitie Contra. 1. If this anointing be taken onely for the collation of the gifts and graces of the spirit it is true that the humane nature of Christ was onely in this sense anointed But by this anointing also is vnderstood the ordaining of Christ to be the Mediatour and Sauiour of the world and so Christ is our Mediatour according to both his natures for in the office of the Mediatourship there are two things to be vnderstood a ministerie and power and authoritie the ministeriall part as to be borne to fast to preach to suffer to die Christ executed as he was man but the power to rise againe to ascend into the heauens to reconcile vs vnto God must be ascribed vnto his diuine nature So the Apostle saith God was in Christ reconciling the world to himselfe 2. Cor. 5. 19. Christ then not onely as man but as God reconciled the world So Bernard well saith singula illius opera ad hanc sive illam necesse est pertinere naturam ad hanc scilicet miseria ad illam pertinet potestas c. all his workes must of necessitie belong either to the one or to the other nature to his humanitie must be referred his abasing and miserie to the other his power c. Serm. de verb. sapient See more hereof Synops. Centur. 5. err 29. 14. Controv. Against the sacrifice of the Masse v. 27. He shall cause the sacrifice and oblation to cease All externall sacrifices then ceased and were abolished in the death of Christ. They then which would bring in a new externall sacrifice into the Church as the Romanists which doe hold that in the Masse they doe offer vp in sacrifice the bodie and blood of Christ doe denie the sufficiencie and efficacie of Christs death and make the couenant confirmed by his blood of no effect for the testament beeing once confirmed and ratified by the death and sacrifice of Christ there neede no iteration of that sacrifice vnlesse they will make void the confirmation of the couenant by Christs death for as the Apostle saith Christ with one offering hath consecrated for euer them that are sanctified Hebr. 10. 14. there needeth no more offering but onely a fruitfull application of that offering which is by a thankefull commemoration of Christs death and passion in the Sacrament receiued by faith Oecolampad 15. Controv. Against the Iewes that the Messiah who was expected of the fathers is alreadie come into the world By this prophecie of Daniels 70. weekes in the ende whereof the Messiah should be slaine the Iewes are euidently conuinced that the Messiah is come which may further be confirmed by these reasons taken out of this prophesie 1. The holy ointment wherewith they anointed their Kings and Princes which was a type of the spirituall anointing of the Messiah is now abolished and out of vse among the Iewes the type was to remaine vntill the bodie and substance came it beeing now ceased it followeth that the Messiah the true anointed of God is exhibited to the world 2. The Messiah was to be slaine before the ende of Daniels weekes or together with the expiring of them but Daniels weekes are long since ended euen by the testimonie of the Iewes themselues therefore the Messiah is come and they did vnto him what they would 3. When the Leuiticall sacrifices should cease the Messiah was come for his most perfect and holy sacrifice should determine the imperfect sacrifices of the law But the legal and Leuitical sacrifices are ended Ergo. 4. The blessed Messiah was to come before the destruction of the second Temple and therefore the Prophet saith Hagg. 2. 10. The glorie of this last house shall be greater then the first because the Messiah should come the second Temple yet standing as the Prophet saith in the same place v. 7 8. Yet a little while and I will mooue all nations and the desire of all netions shall come And for the further euidence and confirmation hereof we haue thereceiued opinion of many of the Iewes themselues R. Moses of Tyrol and Bioces looked for the comming of Christ toward the ende of the second Temple which they gathered partly out of this prophesie of Daniel partly out of that place Isa. 66. 7. Before her throwes came vpon her shee was deliuered of a man child therefore some of the Rabbins hold that the Messiah was borne the same day that the Temple was destroied In their booke called Bereshith Rabba there is this parable how a certaine Arabian passing by a certain Iew as he was at plow hearing one of his oxen low he bad him vnyoke for the destruction of Ierusalem was at hand and hearing the other low also he bad him vnyoke againe for the Messiah was alreadie come R. Aaron telling the same parable saith what neede we learne it of an Arabian seeing the text it selfe declareth it Iosephus l. 7. de bell Iudaic. c. 12. writeth that therewas a prophecie found in holy Scripture that at the time of the ouerthrow of Ierusalem there should come a king which should raigne ouer the world which he in flattering wise interpreted of Vespaesian There was an other prophesie bruted among the Iewes that Doctor Hillels schollers should neuer faile till Christ were come the yongest of them was R. Iochanan the sonne of Zacheus who liued to see the destruction of the Temple a little before a certaine gate opened it selfe which Iosephus speaketh of in his 7. booke c. 12. where at R. Iochanan beeing amazed remembred that place Zachar. 11. 1. Open thy gates O Lebanon and let fire consume thy cedars which he applied to the destruction of the citie which was set on fire Hereof it was vpon this common receiued opinion that the Messiah should come before the destruction of Ierusalem that diuers taking aduantage of the time tooke vpon them to be Christ as one Theudas a Iugler made the people beleeue that he was a Prophet and that he would diuide the waters of Iordan before them as in the time of Ioshuah and when Felix was gouernour an other comming out of Egypt making himselfe a Prophet perswaded the people that if they would follow him to mount Olivet they should see the walls of Ierusalem fall downe By these testimonies of the Iewes and their owne practises it is euident that they expected the comming of Messiah before the destruction of the second Temple Hereunto may be added that notable confession of R. Samnel sent in an epistle to R. Isaak aboue 600. yeares since who vpon the euidence of this prophesie of Daniel was conuinced to confesse that the Messiah was come which testimonie beeing very notable it shall not be amisse to set it downe at large as Dyonts Carthusian hath it in his commentarie vpon this 9. chapter of Daniel Videtur Domine mi Danielis Prophetia quae scribitur nono capite iam completa esse c.
the Iewes in euerie age haue beene called yet the nation hath remained in vnbeleefe still Perer. Quest. 6. What kind of booke Daniel here speaketh of 1. Theodoret taketh this booke for the knowledge of God but there is great difference betweene Gods prescience and the decree of predestination the one is an act of his all-seeing knowledge the other of his will as the Apostle saith Rom. 8. 29. those whom he knewe before he also predestinate to be made like the image of his sonne 2. Iunius seemeth to vnderstand it of Gods immutable decree concerning their preseruation from those troubles but this booke is else where called the booke of life that is of eternall life not in respect of any temporall deliuerance in this life 3. Osiander by this booke meaneth the preaching of the gospell so also Pappus of the booke of the Scriptures that euerie one which beleeueth them shal be saued and deliuered other secret booke of Gods decree Pappus acknowledgeth none non fingendi sunt aliqui occulti libri qui nomina saluandorum conteneant we must not imagine that there are any secret bookes which doe containe the names of such as should be saued But this is a verie corrupt opinion 1. though God neede not any materiall books yet that he hath set downe in his euerlasting decree the number of such as shall be saued and that whosoeuer is not so written in that booke that is appointed of God vnto saluation shall be damned it is euident out of Scripture as S. Paul speaketh of certaine his fellowe labourers Philip. 4. 3. whose names are in the booke of life and Apocal. 20. 15. Whosoeuer was not found written in the booke of life was cast into the lake of fire 2. And that this is in an other booke beside the booke of the Scriptures is also euident for neither in the Scriptures is any mans particular election set downe and the Scriptures are offred vnto all both the elect and not elect but in the booke of life onely are the elect written 4. Euthymius in Psal. 68. 138. saith that there is a threefold booke of the diuine knowledge vnus est vniuersalis c. one is a generall or vniuersall booke wherein all both righteous and sinners are witten which come into this world of which booke speaketh the Prophet Dauid Ps. 139. 16. in thy booke were all things written there is another booke magis privatus more private wherein the righteous onely are written whereof the Prophet Dauid speaketh 69. 28. Let them be put out of the booke of life neither let them be written with the righteous the third booke is that wherein the sinners onely are written as Dan. 7. 10. the iudgement was set and the bookes were opened This tripartite diuision may safely be receiued sauing that the sinners are not said to be written in any booke but not to be written as Apoc. 17. 8. Whose names are not written in the booke of life from the foundation of the world these bookes here opened are bookes of euery ones conscience wherein all mens workes both good and bad are written which bookes are diuers from the booke of life Apoc. 20. 15. See more hereof c. 7. qu. 36. 5. This booke then here mentioned is Gods immutable decree of predestination whereby they are ordained vnto euerlasting saluation whom the lord hath freely elected in Christ Lyranus saith well that this booke is conscriptio electorum in mente diuina the writing of the elect in the diuine minde or knowledge God needeth not any materiall booke but this is a figuratiue phrase taken from the custome of men who vse to write into a booke all that are made free of a citie or corporation as Augustine saith non liber iste Deum commemorat ne obliuione fallatur this booke serueth not to put God in minde least he should be deceiued through forgetfulnesse but this booke is ipsa Dei praescientia c. the prescience of God concerning the elect which cannot be deceiued lib. 20. de ciuitat Dei c. 15. So also Euthymius liber Dei est summa eius scientia scriptura perpetua memoria the booke of God is his high knowledge and the writing is his perpetuall memorie in Psal. 68. Sometime it is called the booke of God simply without any addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the excellencie as in this place sometime the booke of life Philip. 4. 3. and the booke of the liuing Psal. 69. 29. the booke which god hath written Exod. 32. the booke of heauen as Luk. 10. 20. your names are written in heauen and in the Reuelation the lambes booke of life c. 21. 27. It is also called the writing or catalogue of the house of Israel Ezech. 13. 9. So three things are obserued out of these places concerning this booke 1. that God is the writer 2. that the faithfull onely are there written 3. that it is the Lambes booke all there written shall be brought by the Lambe vnto euerlasting life Quest. 7. Why this mysterie of the resurrection is here reuealed plainely to Daniel 1. True it is that the mysterie of the resurrection was shadowed forth and yet darkely in the lawe for the translation of Henoch was an euident proofe thereof and our blessed Sauiour inferreth as much because the Lord is said in the Lawe to be the God of Abraham Izaak and Iacob he is not the God of the dead but of the liuing by which necessarie collection Christ prooueth the resurrection of the dead against the Sadduces Matth. 22. The Apostle also Hebr. 12. 13. sheweth that these mysteries were knowne to the Fathers because they confessed themselues to be strangers and pilgrimes in the earth for they that say such things declare plainely that they seeke a countrey 2. But these deepe mysteries were but obscurely opened in former times to the Israelites the reasons whereof the Hebrewes yeeld to be these two specially 1. because in Moses time when the lawe was giuen there were many which did not beleeue that God created the world and gouerned the same by his prouidence and if Moses had spoken vnto them of the higher misteries they in their weakenesse not being able to receiue such mysticall doctrines would haue reiected them as fables 2. beside then the people were fedde and allured with temporall promises for as yet they had hope of such things to enioy great externall happinesse in the land of Canaan But now when all hope of temporall blessings is cut off and that euen in the land of Canaan such troublesome times are foreshewed to come vpon them now it was verie seasonable to comfort them with the hope of eternall life H. Br. in Daniel Quest. 8 Of the coherence of this comfortable mention made of the resurrection with the former prophesie 1. Porphyrius and Polychronius continuing their interpretation of this prophesie concerning Antiochus by those that sleepe in the dust vnderstand such as fledde into the rockes and caues in
the one nor the other shall be raised vp before the generall resurrection and sent into the world to preach 2. by the turning of waters into blood is vnderstood the threatening of Gods iudgements for the contempt of the ministerie of the word 3. A third vncertaintie there is concerning the time of the preaching of these two witnesses Theodoret thinketh that Elias shall preach 45. dayes after that Antichrist is slaine and therefore it is said v. 12. blessed is he that shall come to the 1335. daies which is 45. daies more then the former summe of 1290. daies But Hyppolitus thinketh that Antichrist shall put to death Henoch and Elias after they haue preached 3. yeares and an halfe and that after their death Antichrist shall raigne 3. yeares and an halfe more Bellar. lib. 3. de Rom. Pont. thinketh that these two Prophets shall preach 3. yeares and an halfe that is 1260. daies a cap. 8. moneth before Antichrist is slaine who shall raigne a 1290. daies This vncertentie sheweth this to be but a Iewish fable and a meere imagination of the comming of Henoch and Elias in person in the ende of the world to preach 3. Controv. What manner of persecution shall be vnder Antichrist Pererius thus farre proceedeth well in describing the grieuous persecution which shall be vnder Antichrist that it shall not be onely corporall and externall in tormenting of the bodie but it shall be also spirituall in abolishing all exercise of religion he shall burne the bookes of the Scripture and burne the righteous together with those bookes he shall forbid the vse of the Sacraments and as Augustine saith there shall be great difficultie in baptizing of the infants of Christians lib. 20. de civitat Dei c. 8. the sacraments shall not publikely be administred but priuately All this is most true and euery one of these things hath thus come to passe vnder the tyrannie of Antichrist the true seruice of God was abolished and prayer in an vnknowne tongue brought into the Church they haue burned the Martyrs with bookes of Scripture and of godly prayers together as is set forth in the storie of the burning of Bucer and Fagius bones and one Hilliard at Cambridge the Christians children could be hardly baptized but after their superstitious manner as the historie of M. Haukes martyr sheweth But herein Pererius is deceiued he thinketh that Antichrist shall take away all images neither shall suffer any man to signe him with the signe of the crosse but shall abolish that signe out of euery place Contra. 1. It is certen that Antichrist rather shall set vp images and idols of siluer and gold as in the Revelation c. 9. 20. after the opening of the sixth and last trumpet saue one toward the ende of the world mention is made of those that worshipped idols of siluer and gold of brasse c. and had not repented now there are none knowne worshippers of such idols in these daies in these part of the world vnder the Romane Empire but the Papists 2. And Antichrist as he shall couer his hypocrisie with the name of Christ so he shall not abolish the signe of Christs crosse but still rather superstitiously abuse it robbing Christ indeede of his due honour and giuing him reuerence onely in outward shewes and signes as the Iewes clothed Christ in purple and did obeisance to him in mocking So that whether by the marke of the beast we vnderstand with Iunius the Popish chrysme which in confirmation is laid on with the signe of the crosse vpon forehead and hand or with Napier the crosses of all kinds superstitiously abused by the Romanists which are represented in the number of the beasts name expressed in these three Greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he pithily prooueth propos 31. or with D. Fulke S. Peters crosse-keyes which the Pope vseth as his ensigne to the which he forceth euery one to submit himselfe we shall finde that the Antichrist shall not abolish all such signes but abuse them rather to superstition and idolatrie 4. Controv. Of the certentie of election that none of the elect can finally fall away v. 1. In that the Angel here saith thy people shall be deliuered euery one that shall be found written in the booke it is euident that none there written shall perish and so consequently whosoeuer is not there written can not but perish the first our Sauiour affirmeth saying vnto his Apostles Luk. 10. 20. Reioyce for your names are written in heauen that is were so written as that they could neuer be blotted out in which sense the Prophet Dauid saith Psal. 119. 89. O Lord thy word remaineth for euer in heauen the other also is euident Apoc 20. 15. Whosoeuer was not found written in the booke of life was cast into the lake of fire But against this position of the certentie of Predestination these places of Scripture are obiected Exod. 32. 32 33. Moses saith vnto God if not rase me out of the booke which thou hast written and the Lord answeareth him that sinneth will I blot out of my booke likewise Psal. 69. 29. Let him be put out of the booke of the liuing and let him not be written with the righteous Apoc. 3. 5. He that ouercommeth c. I will neuer blot his name out of the booke of life Apoc. 23. 19. If any shall diminish of the words of the prophecie of this booke God shall take his part out of the booke of life Ans. 1. We refuse here the opinion of Ambros. Catharinus lib. de praedest that maketh two orders of those which shall come to euerlasting life one of such as are predestinate beeing excellent and worthie men an other of such as are not elected that is by the grace of God ordained to saluation yet through Gods mercie shall be saued But this opinion is contrarie to the Scriptures which testifie that whosoeuer is not written in the booke of life shall be cast into the lake of fire Apoc. 20. 15. 2. Thomas Aquin. here hath this distinction that some are saide to be written in the booke of life simpliciter simply such as are in deede predestinate according to the good purpose of God and these can neuer be blotted out others are written secundum quid after a sort in respect of their present iustice these may be blotted out And as these in respect of their present state may be saide to be written in the booke so the elect indeede may in respect likewise of their present state while they remaine in sinne be saide to be blotted out And therefore some thinke that the booke which was shewed vnto Ezekiel was written within and without in the inside were written onely those who should be saued on the backside they which are written onely there for a time Contra. 1. This distinction may well be admitted if some be saide to be written in the booke in respect of their owne opinion and outward appearance but none can be
be heresies that they which are approoued may be knowne 2. as the cloath by often washing is whited so by affliction men are purified from their corruptions as the Prophet Dauid saith Psal. 119. 67. before I was afflicted I went astray 3. as the gold and siluer is tried in the fire so the Lord taketh triall of the faith and patience of his seruants by affliction as S. Peter saith 1. epist. 4. 12. Dearely beloued thinke it not strange concerning the sierie triall which is among you to prooue you c. 7. Observ. Of the fruitfull meditation of death v. 13. Goe thy way for thou shalt rest and stand vp in thy lot After that the Lord had reuealed to Daniel by his Angel the comming of the Messiah that should finish sinne and reconcile sinners c. 9. 24. and beside he had heard what should be the ende of the iust they should awake vnto euerlasting life now he is called to prepare himselfe to his ende so after we haue attained to the knowledge of Christ we should desire nothing more then with S. Paul to be dissolued and to be with Christ and to sing with old Simeon Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation And now blessed be the Lord who hath suffered me to liue with Simeon to see this great mysterie of saluation reuealed in this booke who I trust will yet strengthen me in other bookes and parts of holy Scripture to embrace Christ as it were in mine armes and to shew him vnto others that when the course of my poore ministrie is fulfilled I may sing nunc dimittis with Simeon and so we the seruants of Iesus Christ may comfort our selues with this gracious promise made to Daniel to rest in peace and stand vp in our lottes in the day of the Lord to whom be praise for euer FINIS ⧠AN APPENDIX vnto this Commentarie wherein are examined the reasons and Arguments vrged by GRASERVS against IVNIVS exposition of the Image which Nabuchadnezzer saw in a dreame c. 2. and of the visions set forth c. 7. c. 8. and of the 11. chap. from v. 36. to the ende AFter I had by the Lords gratious assistance finished this Commentarie there came vnto mine hand a â—reatise set forth this last yeare 1608. by Graserus intituled historia Antichristi illius magni the historie of that great Antichrist wherein he taketh vpon him to infringe and impugne the interpretation of Iunius throughout this booke This his Censure and animadversion he diuideth into tenne exercises as he calleth them I thinke it not amisse speedily to runne through all of them and to weigh his principall reasons and obiections wherein he seemeth to be so confident whose learned trauaile in this argument in applying Daniels propheticall visions against Antichrist as it deserueth commendation so yet some of his reasons are not so pithily set downe but that they may be revewed and examined The first exercise perused and examined In this first part of his treatise Graserus taketh vpon him to prooue that the legges of the image c. 2. and the fourth beast described c. 7. cannot signifie the kingdome of the Grecians which succeeded Alexander as of the Seleucians in the North and of the Ptolomes and Lagidae in the South as Iunius doth well interpret but that by the fourth Monarchie of the Romanes is signified which to this day continueth diuided into two parts as the two legs thereof the kingdome of the Pope in the West and of the Turke in the East and that not the Monarchie onely of Alexander but of him and his successors ioyntly is described by the bellie and sides of the image c. 2. and by the third beast c. 7. His arguments are these Argum. 1. The third beast called the leopard is vnlike vnto the other two before it the lion which signifieth the Chaldean Monarchie and the beare taken for the Persian state But if Alexander in his owne person were this Leopard he should not be vnlike the first for he was an absolute Monarch as the Chaldean kings were whereas the Persian state was not entire but consisted partly of the power of the Persians partly of the Medes like to the Polonian state which standeth in the ioynt authoritie of the Polonians and Lithuanians And beside not the persons of the kings but the kingdomes themselues are here compared together P. 37. Answ. 1. The dissimilitude of these beasts consisteth not in the vnlike forme of gouernement for the state of the Persian kings was as absolutely Monarchicall as was the Empire of the Chaldeans though their kingdome consisted of diuerse vnited parts yet that letteth not the kingly power to be absolutely Monarchicall but the difference between these kingdomes was in other qualities as the one exceeded the other in strength or in more hard and cruell gouernement as is shewed before in the 17. and 18. questions vpon the 7. chapter 2. not the kingdomes onely but the kings together with their kingdomes are compared together as c. 2. 38. Daniel saith to Nebuchadnezzar thou art this kingdom of gold as his Monarchie was as gold in respect of them which succeeded so he was as gold beeing compared also to his successors So Alexanders person together with his kingdome was this third beast as the little horne cap. 7. ver 8. signifieth Antiochus person with his kingdome Argum. 2. The liues of these beastes were prolonged for a certaine time and period c. 7. 12. But Alexanders kingdome ouer the Macedonians continued but 12. yeares from his fathers death his Monarchie but halfe so long after he had ouercome the power of Persia in so short a time what periods and conuersion of times could be obserued p. 38. Answ. That place is not vnderstood of the continuance or periods of those kingdomes and yet this supposall of the fatall periods of kingdomes is found by experience to be but a speculatiue imagination for the text saith the dominion of the beasts they had taken away before the meaning is that their liues that is some remainder and reliques of those beasts should continue after their dominion and kingdome was ended and determined and so there remained some portion of the Macedonian kingdome euen after Alexander and of other the former Monarchies as is further shewed c. 7. quest 39. Argum. 3. The third beast had 4. heads which are taken by Iunius for the fowre chiefe regiments which were vnder Alexander managed by his principall and chiefe captaines But those 4. captaines are signified by the fowre hornes which came not vp till the great horne which signifieth Alexander was broken for they came vp in stead of that great horne c. 8. 8. pag. 40. Answ. 1. Graserus here confoundeth the visions of the 7. and 8. chapter he maketh the Leopard c. 7. and the Goat c. 8. to signifie the same whereas the goat more generally comprehendeth the whole Grecian Monarchie both vnder Alexander and his
vseth manifest words of digression from the former historie of Antiochus v. 35. thatâ—â— is yet an appointed time or period p. 128. 2. The Prophet had absolued all the acts of Antiochus before both against Egypt and especially his attempts against the people of God excepting onely that clause concerning his death when then and at what time should these things be done by Antiochus which are contained in those ten verses following 3. There is a manifest difference in the phrase the Prophet vseth certaine strange words and tearmes which doe insinuate some deeper mysterie then of Antiochus p. 131. 4. And if these exploits were done by Antiochus they must fall out within the compasse of 2. yeares which could not be vnles we wil make an other Alexander of Antiochus p. 131 5. If all these things were determined in Antiochus and his doings against the Iewes it may seeme strange that the Prophet maketh no mention of the restitution of the Temple and religion p. 132. 6. And if nothing were intended beside the historie of Antiochus the Prophet would not haue counted them such great wonders as he doth c. 12. 6. p. 132. Ans. 1. The like words of digression were vsed before v. 27. chi ghod ketz lamoghed because yet the ende shall be at the time appointed Graserus would make some difference betweene this forme of speech vsed v. 27. and the other v. 35. but there is none at all sauing that in the former the word ketz is vsed which signifieth the ende which word must be supplied in the other 2. The historie of Antiochus by his owne confession is not complete and absolued before the 36. verse because the clause of his death followeth last cf all v. 45. And these things expressed in the ten last verses were done in such order as is set downe after he had begunne to tyrannize and rage against the Church of God 3. It is no maruell that the phrase is somewhat strange and changed because he toucheth more strange acts and practises of Antiochus then he had done before 4. Neither are Antiochus exploits here set downe to be compared with Alexanders acts for his chiefe attempts were against the pleasant land and Egypt v. 40. 41. 43. which might easily be done in the compasse of two yeares 5. This reason as well may exclude Antiochus altogether out of this prophecie as from the latter part thereof for it may be as well obiected against the former propheticall narration to v. 36. that no manifest mention is made of the restitution of the Temple after the profanation thereof by Antiochus And yet this also is insinuated both v. 34. where it is said they shall be hâ—lpen with a little helpe and v. 35. that this persecution should be vnto the appointed time which was before shewed c. 7. 25. a time two times and a part or diuiding of time which maketh 3. yeares and 10. daies for so long the profanation of the Temple continued 6. Though all this historie be determined in Antiochus yet might it seeme a great wonder vnto Daniel that God would suffer such a wicked Tyrant so to preuaile and to defile his Temple in such sort as it was neuer profaned before Argum. 2. Graserus further taketh vpon him to prooue that the 36. v. is not vnderstood of Antiochus but properly of the Romane Pope 1. Hitherto the Prophet hauing spoken of the kings Seleucians and Ptolomes vsed the distinct tearmes of the kings of the South and the kings of the North but here he saith absolutely the king shall doe what him list without any addition which name of king agreeth vnto the Pope to shew a difference betweene him and Christ whose kingdome was not of this world but the Pope taketh vpon him to be a terrene king nay to be the king of kings p. 144. 145. 2. And this clause shall doâ— what him listeth agreeth not to Antiochus who was curbed by the Romanes and was circumscribed by Popilius drawing a circle with his rodde and made to returne out of Egypt but it doth most fitly agree vnto the Pope who doth all things according to his owne will he boasteth omnia se iura in scrinto pectoris habere that he hath all lawes enclosed in his breast Graser p. 152. 153. Ans. 1. Though in this place the addition king of the North be not expressed yet afterward it is supplied he is called the king of the North and the king of Egypt the king of the South v. 40. and though the Pope take vpon him the Ciuill and temporall power yet directly he nameth himselfe not a king but he challengeth chiefly to be head in spirituall matters 2. And though it be most true that the Pope holdeth himselfe tied to no law but doth what he list yet it followeth not that euery king that doth what him list should be here signified for so did also Caligula and Nero and other wicked Emperors Though Antiochus were restrained from Egypt by the Romanes yet this his vnlimited will he followed in his owne kingdomes and specially in Iudea where he preuailed for a certaine time according to his owne vntoward and wicked desire for he abolished true religion and brought in the rites of the heathen abrogatee the lawes of God and burnt the bookes of Scripture and set vp an abominable idol in the Temple and so he ruled all according to his owne will Argum. 3. An other note is set forth of Antichrist that he shall magnifie himselfe against all that is called God which is most fitly applied to the Popes who onely by a certaine inherent ambition haue aspired vnto such degree of pride nec divino aut humano iure by neither diuine or humane right although they pretend but without all shew of ground the prerogatiue of Peter giuen him by Christ and the donation of Constantine which allegations if they were true both S. Peter might be condemned of great simplicitie and all the Bishops of Rome for a 1000. yeares vntil the time of Gregorie the 7. and Boniface the 8. who neuer tooke vpon them this princely prerogatiue Graser p. 155 156. But Antiochus succeeded in the kingdome by descent from his father and so held the kingdome by right of succession Ans. 1. We denie not but that Antiochus was herein an euident type of Antichrist as S. Paul prophesieth of him that he shall exalt himselfe aboue all that is called God 2. Thess. 2. 4. but literally this is vnderstood of Antiochus as is euident by comparing this place with c. 8. 11. where he which thus extolleth himselfe against the Prince of the host that is God is saide also to take away the daily sacrifice and to cast downe the Sanctuarie which things were so fulfilled and came to passe vnder Antiochus 2. Though Antiochus was rightly descended of Antiochus the great and so vnder that title possessed the kingdome yet to that height of pride in exalting himselfe against God his Temple sacrifices and lawes and so
praying to offer himselfe to publike danger 17. qu. Of Daniels aduersaries practise and accusation against him 18. qu. How the king laboured to deliuer Daniel till the Sunne went downe 19. qu. whether Darius might not haue broken this decree 20. qu. whether Darius praier for Daniel were of faith 21. qu. v. 17. why the king sealed the stone with his seale 22. qu. Whether Darius were truly conuerted confessing Daniels God to be the liuing God 23. qu. Of Daniels deliuerance from the lyons and the cause thereof 24. qu. Of Daniels salutation to the king O king liue for euer 25. qu. Of Daniels maner of deliuerance froÌ„ the lyons that it was diuine extraordinary 26. qu. why the Lord doth not alwaies send his children temporall deliuerance 27. qu. Of Darius ioy v. 23. then was the king exceeding glad 28. qu. whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne 29. qu. Of king Darius decree concerning the worshipping of Daniels God the order and parts thereof 30. qu. Of Daniels prosperous estate vnder Darius and Cyrus 31. qu. Whether this miracle of Daniels deliuerance from the lions were shewed at Babylon in Chaldea or in Media Questions vpon the seuenth chapter of Daniel 1. qu. Of the order obserued by Daniel in the setting downe of these visions 2. qu. Of the visions which followe in generall 3. qu. Of visions in generall 4. qu. Of the time when this vision was reuealed vnto Daniel 5. qu. Why the vision of the fowre Monarchies is againe reuealed vnto Daniel being shewed before to Nebuchadnezzar c. 2. 6. qu. What manner of vision this was which Daniel here had and how it was reuealed 7. qu. What was meant by the fowre winds which stroue together vpon the sea 8. qu. Of the description of these beasts in generall 9. qu. Why the kings and kingdomes of the earth are likened vnto beasts 10. qu. Of the agreement betweene this vision of the fowre beasts and that of the image shewed to Nebuchadnezzar c. 2. 11. qu. Of the first beast representing the Chaldean Monarchie 12. qu. Where the Chaldean Monarchie here described must take beginning 13. qu. Of the second beast and why the Persian Monarchie is compared to a beare 14. qu. Why the beare is said to stand vpon the one side 15. qu. Of the three ribs in his mouth what they signifie 16. qu. Who said vnto him Arise and deuoure c. v. 5. 17. qu. Of the Persian kings with whom the Persian Monarchie begunne and ended 18. qu. Of the third beast called a leopard the description of the third Monarchie 19. qu. Why the fourth beast hath no name 20. qu. Of the description of the 4. beast in generall 21. qu. Whether the Romane or Turkish Empire be signified by this fourth beast 22. qu. That the kingdome of Syria which was held by Seleucus and his posteritie was this fourth beast 23. qu. Of the yron teeth and other parts of the generall description of the fourth beast 24. qu. Why it is said to stampe the residue vnder the feete 25. qu. Wherein this fourth beast was vnlike the rest v. 7. 26. qu. Of the tenne hornes what is signified thereby v. 7. 27. qu. Who is signified by the little horne ver 8. 28. qu. VVho these three kings should be signified by the three hornes plucked away 29. qu. Of other properties of this litle horne 30. qu. Of the description of the glorious manner of Gods iudgement expressed v. 9. to v. 15. 31. qu. VVhether the finall iudgement in the ende of the world be here described 32. qu. v. 9. who is said to be the auncient of dayes and how 33. qu. How God was seene of Daniel which is invisible 34. qu. How iudgement is said to be set seeing God is iudge from euerlasting 35. qu. VVhat the fire signifieth which issued from the throne 36. qu. Of the number of Angels that ministred vnto God thousand thousands c. ver 10. 37. qu. VVhat bookes these were which were opened v. 10. 38. qu. Of the destructioÌ„ of the fourth beast 39. qu. VVhy tâ—e other beasts had their dominion taken away and how their liues were prolonged 40. qu. v. 13. VVhy it is said one like the sonne of man 41. qu. How he is said to come in the clouds and approacheth to the auncient of dayes and when 42. qu. That this kingdome could not be the kingdome of the Macchabees 43. qu. That this kingdome is the kingdoms of Christ our Blessed Lord and Sauiour 44. qu. That this kingdome giuen to the sonne of man shall not be in earth against the Chiliastes 45. qu. Of the excellencie of Christs kingdome beyond other kingdomes 46. qu. How the kingdome of Christ is said to be euerlasting seeing it shall be deliuered vp vnto God 1. Cor. 15. 24. 47. qu. v. 17. Of the rising of the fowre beasts 48. qu. VVho shall possesse the kingdome of the Saints 49. qu. VVhy they are called the most high Saints v. 18. 50. qu. v. 20. How the horne called before little is said to be in shewe greater then the rest 51. qu. How this little horn is said to change lawes and times 52. qu. What is meant by a time times and a part of time v. 25. 53. qu. What is meant by the halfe or diuiding of time v. 25. 54. qu. How this kingdom is said to be giuen to the holy people v. 27. which is said v. 14. to be giuen to the sonne of man Questions vpon the 8. chapter of Daniel 1. qu. The difference between this vision and the former 2. qu. Of the time of this vision 3. qu. What manner of vision this was 4. qu. How Daniel is said to be in Sushan ver 2. 5. qu. Of the citie Sushan by whom it was builded and whence so named 6. qu. Of the situation of the citie Sushan 7. qu. Of the riuer Vlai where Daniel had this vision 8. qu. Why Daniel nameth himselfe in the first person 9. qu. Why the kings of Persia are compared to a ramme v. 3. 10. qu. Who are signified by the two hornes whereof one was higher then the other 11. qu. Of the greatnesse and prosperous successe of this ramme 12. qu. Of the meaning of these words as I considered v. 5. 13. qu. Why the kingdome of the Grecians is resembled to a goat 14. qu. Of Alexander the great signified by the horne betweene the eyes his birth education exploits death and ende 15. qu. Of the victorie of Alexander against Darius described by the goats ouercomming the ramme 16. qu. Of the breaking of this great horne and of the death of Alexander 17. qu. Of the fowre hornes which came vp in the stead of this great horne 18. qu. When these foure kingdomes did arise after the great horne was broken 19. qu. Who was this little horne v. 9. 20. qu. Of the outrages committed by Antiochus Epiphanes signified by this litle horne 21. qu.