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
HEXAPLA IN DANIELEM THAT IS A SIX-FOLD COMMENTARIE vpon the most diuine prophesie of DANIEL wherein according to the method propounded in HEXAPLA vpon Genesis and Exodus sixe things are obserued in euery Chapter 1. The Argument and Method 2. The diuers readings 3. The Questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall observations applyed Wherein many obscure visions and diuine Prophesies are opened and difficult questions handled with great breuitie perspicuitie and varietie which are summed to the number of 536. beside the Controversies 134. in the Table in the end of the booke and the best Interpreters both old and new are therein abridged Diuided into two bookes the first containing the historicall part of this Prophesie in the 6. first Chapters the propheticall in the 6. last By ANDREVV WILLET Professour of Diuinitie THE FIRST BOOKE Ezek. 28. 3. Behold thou art wiser then Daniel there is no secret that they can hide from thee Printed by CANTRELL LEGGE Printer to the Vniuersitie of Cambridge 1610 TO THE MOST CHRISTIAN RIGHT NOBLE MOST excellent and mightie Prince IAMES by the grace of God KING of great BRITTAIN France and Ireland Defender of the true Christian Faith c. THat which PLATO saw but in contemplation that Commonwealths should be then happie when either Philosophers gouerned them or the gouernours became Philosophers we see by Gods goodnes now brought into action your Christian Maiestie beeing not onely a princely Patron of humane learning and Philosophie but a peerelesse professor of Theologie King HENRIE the eight your Highnes noble predecessor in the royall Diademe of this Imperiall Kingdom for writing against Luther in defense of the Papal religion had giuen vnto him the Title of Defensor Fidei but that princely Epithete is more due vnto your Maiestie who both by your penne and sword doe vphold and maintaine the truth that the saying of Ambrose of the Emperour GRATIAN may be worthily spoken of your Maiestie You wrote not an whole Epistle onely as he saith but whole Bookes with your owne hand that the very letters doe proclaime your faith and pietie This your diuine fauour vnto Religion and princely exercise in writing hath emboldened me diuers times heretofore to present my Commentaries vpon certaine bookes of the Scripture vnto your sacred hands and your gracious acceptance of them hath emboldened me also to exhibite this Worke vnto your princely view Here in all humble dutie I doe offer a Treatise and explanation of the most difficult booke of the Old Testament the Prophesie of DANIEL what I haue performed therein and especially in the vnfolding of Daniels 70. weekes the Worke it selfe shall testifie I trust that by this my trauell that which seemed before obscure will appeare plaine and easie and the depth which would before haue taken vp an Elephant will affoard footing for a lamb Hierome saith A prophesie is obscure because it is said at one time and seene at an other But now we see that which the Prophet said and so that which was wrapped vp in obscuritie is now fulfilled in historie These my labours I most humbly submit to your princely iudgement and direction and your MAIESTIE with bended knees of my heart I commend vnto the diuine and highest protection Your Maiesties most humble Subiect ANDREVV WILLET THE PREFACE TO THE Christian Reader AVGVSTINE thus wrote to a friend of his excusing the prolixitie of his Preface Scio me non esse oneri tibi si prolixum aliquod mitto quia legendo diutiùs sis nobiscum I know I am not burthensome vnto you if I send you any prolix writing because you are so much the longer with me But I will forbeare by any long or tedious Preface to keepe the Reader in suspence though if I should I presume of his courtesie that he would vouchsafe it the reading The length of the Worke doth make me more short in the Preface a smal entrance in may serue to a large house and the greatest cities haue not the greatest gates I shall not neede in many words to shew the excellent vse of this prophecie of Daniel nor what I haue performed in it the generall Questions set before the Booke shall satisfie the Reader in the one and the worke it selfe shall speake for the other I haue gathered together the best things and most worthie of obseruation out of writers both old and new both Protestants and others that the Reader may in few houres finde that which I was many weekes in setting together for here I say and professe with Hierome Operis est studij mei multos legere vt ex plurimis diversos flores carperem non tam probaturus omnia quam bona electurus assumo multos in manus vt à multis multa cognoscam It is mine endeauour and studie to read many and out of sundrie to take diuerse floures not to that ende to approoue all but to sort out the best I take many into mine hands that from many I may know much and impart to others that which I know In the reading of this Booke let the Reader take these directions I haue followed the same course which I propounded vnto my selfe in other Commentaries as the title of the booke sheweth But I thought it best to set downe the whole text for more plainenesse and perspicuitie and not the diuers Readings onely wherein C. standeth for Chalde H. for the Hebrew L. for the Latine S. for the Septuagint P. for Pagnine A. for Arias Montanus V. for Vatablus B. for the great English Bible G. the Geneva translation I. for Iunius det is put for detract add for adding The Authors names which are cited in this Booke are summed in the Epistle set before the second part thereof If by these my trauels I may profit the Church of God I haue my desire it is mine onely terrene reward and encouragement if my poore labours may finde acceptance other rewards they sooner carie that labour not then they which labour as the Poet sometime complained that he made the verses and other had the honour As for my selfe I finde by experience that saying of Augustine most true In eo quod amatur aut non labor autur aut labor ipse amatur in that which one delighteth in either there is no labour at all or the labour it selfe is loued and it giueth me encouragement that I am not in the number of them of whome our blessed Sauiour saith Receperunt mercedem suam they haue receiued their reward God graunt vs all faithfully to labour in our vocations in this life that we may receiue our euerlasting reward in heauen with Christ our blessed Lord and onely Sauiour to whome be praise for euer THE PROPHESIE OF DANIEL EXPLANED Generall observations vpon the whole Booke 1. The summe argument parts and contents of the whole Prophesie IN this heauenly prophesie of Daniel is set forth in generall Gods fatherly
all by his wisdome and they beeing auncient thought scorne that such a young man should be ioyned vnto them Perer. 3. The king also might spare Daniel as hauing yet had no great triall of his faithfulnes and therefore he would not at the first commit his secrets to a stranger Calvin 4. Peretius thinketh that Nebuchadnezzer might haue forgotten him in the space of 22. yeares for so long it was since Daniel first stood before the king But that cannot be for this yeare wherein Nebuchadnezzer dreamed was but the second yeare from the beginning of Daniels ministie and seruice in the Court as is before shewed Quest. 1. vpon this chapter 5. But herein chiefly we are to acknowledge Gods prouidence who so disposed that Daniel should not be admitted neither before nor together with the Chaldeans If he had beene called first the Magicians might haue saide that they could haue interpreted the dreame if they had beene called If he had come with them and expounded the dreame the Chaldeans would haue ascribed it to their owne skill and so the ignorance and follie of them should not haue so manifestly appeared Polan 6. And further God to this ende would not haue Daniel present with the rest to signifie that he would not haue the professors of the truth matched or mingled with the assemblies of lyers and hypocrites Polan 9. Quest. v. 4. Of the Aramites language whether it differ from the Hebrew and be all one with the Chalde v. 14. Then spake the Chaldeans to the King in the Aramites language 1. Hierome by this argument confuteth the opinion of Philo who taketh the Hebrew and Chalde language for all one because Daniel then needed not to haue learned the Chaldean tongue c. 1. 5. And further that they differed it is manifest by that speech of Eliakim to Rabshakeh Speake to thy sâ—ruants in the Aramites language for we vnderstand it and talke not with vs in the Iewes tongue So the Lord threatneth by his Prophet that he will bring a nation vpon them whose language they vnderstand not meaning the Chaldeans 2. Now although the ancient and pure Hebrew tongue differ much from the Chalde yet after the captiuitie the vsuall language of the Iewes did borrow much of the Chalde tongue by reason of their long captiuitie among them and was compounded partly of the Chalde partly of the Hebrew from their returne from Babylon vntill the daies of out blessed Sauiours beeing in the flesh Perer. 3. But concerning the Syrian tongue some take it and the Chalde for all one Osiand some thinke that they differed onely as the tongue of the learned and vnlearned Lyran. that the Syriake was held to be the more eloquent tongue Genevens some thinke the Chaldean and Babylonian tongue was when called the Syrian or Aramites language because Chaldea was counted part of Syria Iun. And it seemeth that in times past there was small difference betweene them though now the ancient Chalde tongue wherein part of Ezra and Daniel is written be farre diuers both in character and sound from the Syrian tongue wherein the learned Iewes write and speake at this day see more hereof Quest. 25. c. 1. 10. Quest. Why the Chaldeans speake in the Aramites language From the beginning of this booke vnto the 4. v. of this chapter all is written in the Hebrew words and characters from this place to the ende of the 7. chap. the Prophet vseth Chalde words but Hebrew charactrs and then the rest of the booke followeth in the Hebrew tongue and writing as before now the reasons why these Chaldeans vse the Aramites language were these 1. These wise men were of diuers countries and so of diuers languages therefore they spake in the Syrian or Chalde tongue which was knowne and vnderstood of all Perer. 2. Some thinke they vsed it as the more eloquent tongue Genevens 3. Or because it was the language which the king vsed Perer. 4. Or rather the Syrian was the Babylonian tongue which in that respect was fittest for them to vse 5. And the Lord hereby so disposed that the knowledge of these things should be manifest vnto the Chaldeans that euen they might be conuinced of the truth out of their owne acts and records which also was the cause for the more credit of this historie among the Chaldeans that Daniel setteth it downe in the very same language wherein it was acted Polan 11. Quest. v. 8. Why the King saith They would gaine or redeeme time 1. It is the third interrogation or question which the king propoundeth vnto them the first was cum simplici denuntiatione v. 3. withâ—â— simple prolation and propounding of his dreame the second v. 5. cum forti comminatione praemij promissione with a vehernent commination and threatning with promise also of reward the third v. 9. cum falsi suspicione with a suspition of falshood c. You haue prepared lying and corrupt words 2. By gaining or redeeming of time is vnderstood occasionem quaerere evadendi pericula to seeke occasion to escape the daunger as the Apostle saith Eph. 5. 16. Redeeming the time for the daies are euill as trauellers that fall into foule weather doe watch their times and opportunities how to escape it and so to goe on in their iourney Pintus some vnderstand by time spatium vita the tearme of their life which they desired to be prolonged Gloss. Lyran. but it is more fitly referred to the interpretation of the dreame which they would haue shifted off and so quarebant dilationem temporis they sought to prolong the time that some other thing falling betweene the king might forget to vrge that matter Osiand sic daretur effugiendi ecoasio and so they might haue occasion to escape and auoid the daunger 3. But the kings coniecture is not good that they which doe not presently make answer to the king doe it to gaine time and so to delude the king for there may be diuers and different causes of suspending ones answer as cuÌ„ officium piâ—tatis charitatis vetat when as the office of pietie or charitie enioyneth silence as the Martyrs which were vrged to bewray their fellowes would not make direct answer Iun. lection in Daniel 4. But the kings other argument is good which he vrgeth against these wisemen and Chaldeans v. 9. Tell me the dreame that I may know if you can declare me the interpretation thereof The argument is this framed They which can giue the interpretation of a dreame can finde out the dreame it selfe for the one is of a diuine instinct as well as the other And to God nothing is hid he can as well tell what the dreame was as open the meaning of it But ye cannot tell me my dreame therefore neither can you interpret it though you knew it you are then but impostors and deceiuers Polan But Osiander collecteth otherwise non reste argumentabatur rex c. the king reasoned not well as though it were
Methodius Eusebius and the falshood thereof is conuinced by this that the Septuagint who liued almost an 100. yeares before that Antiochus did translate this booke into Greeke and Iosephus in his 11. booke Antiquitat Iuda reporteth how Iaddus the high Priest shewed vnto Alexander the great this prophesie of Daniel which foretold of a king that should destroy the Persian Monarchie in confidence whereof Alexander proceeded to that battell and this was 60. yeares before Antiochus 2. The Hebrewes thinke with whom Isidore consenteth that this booke of Daniel of Ezekiel and of the 12. Prophets were written by the wise men of the great Synagogue who were in the time of Ezra 3. But that this booke was written by the Prophet Daniel who was so famous among the Kings of Chaldea and of Persia beside the title of the booke which is called in the Hebrewe sepher Daniel the booke of Daniel our blessed Sauiour doth witnesse the same in the Gospell When yee shall see the abhomination of desolation spoken of by Daniel the Prophet c. Matth. 24. 15. Perer. Osiand Quest. 2. Of the signification of the name Daniel 1. The name Daniel signifieth the iudgements of God or God is my iudge which name was giuen him by the singular prouidence of God for both per eum annntiata sunt iudicia Dei by him the iudgements of God were denounced and declared and God was present with him as his defender and iudge against his aduersaries Bullin 2. Lyranus then is deceiued who thinketh that in this name there is relation to that iudgement which Daniel awarded against the two adulterous Elders which wrongfully accused Susanna for that storie was not of Dauiels writing neither is found in the originall as afterward shall more fully be declared 3. There was another Daniel Dauids second sonne by Abigail who also is called Chileah but he was long before those times 2. Sam. 3. 3. 1. Chron. 3. 1. Quest. 3. Of the kindred of Daniel 1. Hierome in his preface to Daniel writeth that the Septuagint in the beginning of the historie of Susanna which they make the 14. chapter of this booke doe affirme that Daniel was of the tribe of Leui whereupon Bellarmine thinketh that there were two Daniels one of the tribe of Iudah who writ the prophesie the other of the tribe of Leui. But herein Perfrius of his owne sect and societie contradicteth him shewing that neither the Synagogue of the Iewes then nor the Church of Christ now euer acknowledged any more then one Daniel to be a writer of Scripture 2. Dionysius Carthusianus thus remooueth the doubt that Daniel was by his fathers side of Leui by his mothers of Iudah so also Isidore thinketh that Daniel was both of the kindred of the Priests and the kings because it was vsuall for those tribes to match together in Mariage Pererius also reiecteth this as an humane coniecture without any ground of the Scripture Praefat. in Daniel 3. His opinion then is that Daniel was of the kings stocke and that in him and the rest was fulfilled the prophesie of Isaiah to Hezekiah that his sonnes that is his posteritie should be carried captiue into Babylon Of the same opinion that he was ex genere regio of the kings stocke are Bullinger Osiander with others Iosephus also saith that he was of the kinsmen of Zedekiah king of Iudah But this is no necessarie argument for that prophesie might be accomplished in either of the kings stocke as well as in Daniel And Iosephus may be deceiued in this as in the like conceit that Daniel was a gelded man and made an Eunuch so thinketh also Origen their coniecture is because Asâ—penaez to whose care and charge Daniel was committed is said to be the chiefe Sarisim of the Eunuchs but this is no sure argument for Pharaoh Genes 37. is called by that name who had both wife and children Caluin 4. Wherefore concerning Daniels kindred somewhat is certaine that he was of the tribe of Iudah which is euidently expressed c. 1. v. 6. Polan some things are vncertaine as 1. Whether he were of the kings seede for they were of the kings seede and of the Princes v. 3. therefore not all of the kings seede Iun. 2. It is vncertaine likewise that Daniels fathers name should be Zabaa as Epiphanius 3. Or that Bethoron the vpper which first belonged to Ephraim and afterward to the Leuites was the countrie of Daniel as Dorotheus and Epiphanius Quest. 4. Why Daniels kindred is not particularly expressed in the text 1. Some thinke the reason is because this is an historicall rather then a Propheticall booke but this is no good answer for so the booke also of Nehemiah is historicall and yet his kindred is expressed the words of Nehemiah the sonne of Hachaliah 2. Some make this the cause Daniel his kindred was well knowne and therefore it needed not to be expressed So was Isaiahs and Ieremiahs and their kindred well knowne and yet it is set downe in the beginning of their prophesie 3. Neither was this the reason why Daniel inserteth not his name because among the Chaldes he was called by another name Belthazar for c. 10. 2. he saith I Daniel was in heauinesse 4. Pererius saith causam satis idoneam probabilem c. I can finde no meete or probable cause hereof why Daniels genealogie is not expressed 5. Vnlesse this reason may be yeelded that those Prophets haue their kindred expressed which were specially sent from the Lord vpon some message and embassage to his people as Isaiah Ieremiah with the rest not they which onely had visions without any such speciall commission which obseruation notwithstanding doth not alwaies hold for Salomon had no such propheticall commission and yet he is described by his parentage Prov. 1. 1. Salomon the sonne of Dauid Quest. 5. When Daniel beganne to prophesie and at what age 1. Pererius thinketh that Daniel was some 10. yeare old when he went into captiuitie in the third yeare of king Iehoiakim beeing borne as he supposeth about the 25. yeare of Iosias raigne but this cannot be so that Daniel was then so young for 5. yeares after this he expounded Nebuchadnezzars dreame which was the 2. yeare after they stood before the king c. 2. 1. their three yeeres of education beeing expired c. 1. 5. And vpon that occasion Daniel began to be famous for his wisedome celebrated by the Prophet Ezekiel c. 28. 3. thou art wiser then Daniel And before that the same Prophet maketh mention of Daniel for his pietie ioyning him with Noah and Iob of whom the Lord saith that they should onely saue their owne soules they shall neither deliuer sonne nor daughter c. 14. 20. it seemeth then that Daniel was of yeares to haue sonnes and daughters Daniel then within fiue yeares of his captiuitie growing into such fame for his wisedome could not be so very a child as Epiphanius maketh him and
gift were especially called and sent to that ende to prophesie and in this sense onely the Iewes hold neither Dauid nor Daniel to be Prophets 2. Theoderet doth simply reprehend the Iewes for denying Daniel to be a Prophet and this booke to be any of the propheticall writings so also Iunius affirmeth that the Iewes denie this booke to be counted among the Hagiographa or holy writings 3. But the truth is as Polanus setteth it downe that the Elder Iewes did acknowledge this booke to be authenticall and canonicall and equall in authoritie to the booke of the Psalmes the Prouerbs of Salomon the Lamentations of Ieremie and diuerse of them haue written commentaries vpon this booke as R. Salomon R. Leui Ben Gerson R. Abraham Aben Ezra R. Saadia with others but the later Rabbines doe denie the booke of Daniel to be authenticall and therefore seldome reade it as he speaketh of his owne experience how diuerse Rabbines in Moravia whose helpe he vsed did confesse that they seldome did reade the prophesie of Daniel the occasion whereof he thinketh to be this because Daniel doth so euidently point out the time of the Messiah his comming 4. But this errour of the Iewes in reiecting this prophesie of Daniel may thus further be refuted 1. The bookes which are called Hagiographa holy writings were of three sorts either they are taken for those bookes which were laid vp by the Arke and had the miraculous extraordinary approbation by the Vrim and Thummim other visible demonstrations or for such canonicall books which though they had not that allowance being written after the captiuitie when those visible monuments of the Arke the Vrim and Thummim ceased yet were written by the spirit of God and commended to his Church and thirdly those bookes were called holy writings which were not made of Canonicall authoritie but onely preferred before other humane writings and receiued of the Church into some higher order though not made equall to the the Scriptures Now though the prophesie of Daniel be not of the first sort yet that it is authenticall and canonicall of the second it thus may appeare The authoritie then of this booke is set forth by testimony both internall and externall the externall is either diuine or humane the diuine essentiall or accidentall the humane is either Ecclesiasticall and domesticall or forraine or prophane these further shall thus be declared in their order 1. The internall testimonie est spiritus testificatio the inward witnesse of the spirit which cleareth our vnderstanding that by the same spirit we acknowledge the Diuine prophesie of Daniel by the which he wrote it 2. The Diuine externall testimonie which is called essentiall is consensio cum diuino canone the agreement which this prophesie hath with the rest of the Scriptures and the warrant which Daniel hath from the testimonie of Christ Matth. 24. 15. 3. The Accidentall is à signis euentis from the signes which God ioyned with the prophesie as Daniels interpretation of dreames and his preseruation from the lyons c. 6. The euents were the true and sensible accomplishment of the predictions and prophesies conteined in this booke as all histories which doe write of these Kingdomes doe beare record and where these two doe concurre with the truth of doctrine namely the signes and euents they are diligently to be regarded Deut. 17. 4. The Ecclesiasticall testimonie is the consent of Gods Church and generall approbation of the seruants and worshippers of God which though it be not so forcible to perswade vs as the former yet it is a good motion and inducement ioyned with the rest hereunto may be added that testimonie of Iosephus that all the bookes which were written vnto the time of Artaxerxes were of diuine authoritie 5. The forraine testimonie is the authoritie and allowance which this booke found euen among the Heathen as is euident in that a great part of this prophesie is written in the Chalde tongue which sheweth that the truth thereof was euen euident to the Chaldeans Iunius And here may be remembred how laddus the high Priest shewed Daniels prophesie vnto Alexander the great and by name that vision c. 8. how the goate which signified the Grecians ouercame the ramme which betokened the Persian Monarchie as Iosephus reporteth whereupon this booke was had in great admiration of Alexander Quest. 12. Of the difficultie and obscuritie of this prophesie Pererius giueth these foure reasons and causes thereof 1. Because diuerse things are otherwise reported of forraine historiographers then they are remembred in this booke as in the 2. chap. Nebuchadonazer is made the mightiest King vpon the earth whereas Herodotus much more extolleth the power of Cyaxares who raigned about that time among the Medes c. 5. Balthazar is said to be depriued both of life and kingdom by Darius king of the Medes whereas other writers ascribe it to Cyrus c. 11. the Angel foretelleth but of three kings after Cyrus vnto Alexanders time whereas there were many more 2. The transposing of the storie which is often vsed in this booke is an other cause of the darkenesse and obscuritie as the prophesies conteined in the 7. and 8. chap. which were shewed vnto Daniel vnder the raigne of Balthazar in order should be set before the 6. c. Pererius addeth that the historie of Susanna which happened when Daniel was yet a child and the storie of Bell and the dragon which was done the Empire of the Chaldes yet standing should be placed tâ—e one before the second the other before the 5. chap. But concerning these two pretended histories there is no certaintie of the truth of them at the least when and at what time they were done and therefore this instance might be spared 3. The prophesies and visions themselues are darke and obscure as that c. 9. of the 70. weekes which terme when it should take beginning and how it proceeded and was continued is a matter of deepe vnderstanding 4. The varietie of histories which must be vsed as helpes for the vnderstanding of this prophesie and the change and alteration of so many states and kingdomes in this booke decyphered doe make this prophesie intricate specially because many of those historicall writers whose workes are necessarie for the opening and vnfolding of this mysticall prophesie are now lost and perished As Hierome sendeth vs to the histories of Sâ—etâ—nius Callinicus Possidonius Thean Andronicus Polybius Diodorus Titus Linius Trâ—gus Pompeius whose histories concerning these matters here prophesied of by Daniel are now either in part or in whole wanting 5. And thus much was signified by the Angel that this historie should seeme obsure vntill the things therein contained were accomplished as he saith to Daniel Goe thy way Daniel for the words are closed vp and sealed till the ende of the time vntill then they should be obscure to all but euen afterward also when the fulnesse of time is come none of the wicked shall haue vnderstanding and
of or held of greater authoritie then the other Our contrarie Arguments against the Canonicall authoritie of these additions are these which follow 1. They are not extant in the Hebrew and Chalde originall 2. They containe some things contradictorie to the Canonicall histories as the Apocryphal storie saith that Daniel was of the tribe of Levi whereas he is said in the true storie to be of the tribe of Iudah c. 1. v. 6. 3. Iosephus making mention of all the other histories recorded in this booke yet omitteth these two as Apocryphal relations 4. Hierome toucheth certaine obiections propounded by a Iew against these Apocryphall additions 1. That it is not like that the three children had so much leisure as to goe through all the elements and creatures in their hymne or song 2. It was no such miraculous thing but a naturall worke to kill the Dragon with gobbets and balls of pitch 3. And it is without example that any Prophet was so transported in bodie as Abacuk was taken vp by the haire of the head to goe and minister vnto Daniel Answ. Here the Romanists doe giue vs this slender satisfaction 1. That this booke might be translated by Theodotian out of the Hebrew or Chalde which is now extant or it might be written in the Greeke tongue originally by some stirred by the spirit of God as the author of Ecclesiasticus was Perer. 2. There might be two Daniels one of Iudah an other of Levi. Bellarm. 3. Iosephus omitteth many things in his historie of the Iewes antiquities Perer. 4. 1. So Ionas prayed in the Whales bellie beeing in great danger as the other were in the fire 2. Salomon though mooued by the spirit of God yet by humane wisdome decided the controuersie betweene the two harlots 3. Henoch and Helias were translated in their bodies Hug. Card. in proleg Hieron in Daniel Contra. 1. It is euident that this booke was not translated either out of Chalde or Hebrew by the Greeke allusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say alluding to a cutting or pricking tree he will cut thee and in the Greeke tongue originally were none of the Canonicall books of the old Testament written for vnto the Iewes were committed the oracles of God Rom. 3. 2. but the bookes set forth in the Greeke could not be committed to the Hebrewes 2. If there were two Daniels why are those additions annexed to the prophesie of Daniâ—l as parts thereof he beeing not the author 3. Iosephus omitteth many matters of circumstance but complete histories and the same memorable he seldome omitteth but this argument is vrged not as necessarie but onely probable 4. 1. It is one thing to pray in distresse as Ionas did an other to giue thanks at large vnto God before riddance from the daunger for that had beene in some sort to tempt God to stay longer in the daunger then there was cause 2. That experiment of Salomons wisdome is set forth as an act of a prudent and wise man directed by the spirit of God but the other is set downe as a propheticall act therefore the instance is not alike 3. Henoch and Helias were translated out of the world but not from place to place as this Abacuk is supposed to haue beene and it cannot be gathered that they reteined their bodies still when they were taken vp but rather that by the power of God they were dissolued which we are to thinke for the honour of Christ who was the first that in his whole humanitie entred the heauens 6. Morall observations 1. In that in this prophesie of Daniel there is a manifest prophesie pointing out the very time of the comming of Christ c. 9. quam clarum firmum est hoc testimonium c. what a cleare and sure testimonie is this which we may oppose against Sathan and all Atheists and other gainsayers that Christ is the true Redeemer that was to come into the world Calvin 2. In that the Lord did such wonderfull things for his people in captiuitie in so much that the glorie of God was propagated more disperso afflicto populo Dei quam regnante agentâ— in pace c. the people of God beeing dispersed and afflicted then while they raigned and liued in peace it sheweth the profit that commeth by the crosse Bulling both in generall to the whole Church and in particular to euery member thereof as the Prophet Dauid saith It is good for me that I haue beene afflicted Psal. 119. 71. 3. Further illustria gloriae divinae documenta sunt iudicia in reges the iudgement of God vpon Kings and vpon their kingdomes are notable demonstrations of Gods glorie Polan as the Prophet Isai saith Topheth is prepared of old it is prepared for the king Isa. 30. 33. 4. In that Daniel after the prophesie of the comming of Christ yet foretelleth many afflictions c. 10. 11 12. which should befall the Church of God in this world vntill the blessed day of the resurrection which is spoken of c. 12. when all teares shall be wiped from our eyes thereby is declared that the Church of God and the faithfull members thereof must looke for no firme and sure state in this world to continue but make account through many afflictions to enter into the kingdome of heauen sic Genev. in the argument of the booke for as the Apostle saith Here we looke for no continuing citie but seeke one that is to come Heb. 13. 14. But now by the grace of God I will proceede to the booke it selfe hauing staied long enough in these generall obseruations CHAP. I. 1. The Argument and method THis Chapter hath three parts 1. The first sheweth how that after the King of Babel had besieged and taken Ierusalem he caried diuers into captiuitie 1. c. 1 2. 2. In the next part the education of Daniel and of his other companions is described from v. 3. to v. 18. where these three things are contained 1. The Kings charge vnto the chiefe of the Eunuches for their education to v. 7. 2. Daniels abstinence and refusall to eate of the Kings meate whereunto was made a way by that fauour which God gaue vnto Daniel in the sight of the chiefe of the Eunuches to v. 14. 3. The successe thereof they were encreased with gifts both of minde and bodie v. 15 16 17. 3. Then the euent followeth their ministerie before the King and their aduancement especially of Daniel v. 18. to v. 21. 2. The diuers readings 1. v. In the third yeare in the yeares of three C. for so shalash signifieth three not the third but when it is ioyned with an other word of a cardinall number it becommeth an ordinal that is a number of order of the raigne of Iehoiakim not Ioachim L. for he was the sonne of Iehoiakim 2. King 24. 6. whom Matthew calleth Ieconias c. 1. and the one is written with kaph the other with caph Iehoiakim signifieth the
Nego which was the starre of Venus Bullin some thinke it should be read Abednebo the seruant of Nebo the God of the Chaldeans some giue the sense servus anxius a carefull seruant Pintus But the true deriuation is of ghebat a seruant and Nego fire which the Chaldeans worshipped as a God So then in all these foure names there was some memoriall of the Chaldean idolls of Bel in the first rach which was the Sunne in the next of their goddesse Shacah which was Venus in the third and of their god Nego in the last Iun. Polan Quest. 29. Ver. 8. Why Daniel refused to eate of the kings meate and of the diuers kinds of abstinence Ver. 8. Dâ—â—iel had determined in his heart that he would not defile himselfe with the portion of the kings meate 1. here we may remember that there are foure kinds of vnlawfull abstinence 1. Some of the Philosophers as Pythagoras Empedocles Apollonius Porphyrius because they imagined that the soules of men did passe into the bodies of beastes in varia se corpora indure and did as it were cloth themselues with diuers bodies for this cause they abstained from the eating of flesh 2. There were certaine heretikes who therefore would eate no flesh because they held them to be euill by nature a malo quodam principio conditas and made at the first by some euill powers such were the Heretikes Marcion Tacianus the Encratites the Manichees against whom Augustine did write at large confuting their errors but specially in his bookes against blasphemous Faustus the Manichee 3. Some were in an other error who at the first beeing conuerted from Iudaisâ—e did thinke they were bound to abstaine from certaine meates as vncleane according to the law of Moses concerning whom the Apostles made a decree Act. 15. 4. And some other there are which haue a peruerse opinion of fasting which thinke that the perfection of a Christian consisteth in fasting or they fast onely for the praise of men and opinion of the world All these are in great error and doe offend in their fasting but Daniels abstinence was of none of these kinds Pere Quest. 30. The causes which mooued Daniel to forbeare the kings meate There were many pollutions in the meate which serued at the kings table 1. they might eate such flesh as was counted vncleane by the lawe of Moses as swines flesh hares and conies were held to be vncleane by the lawe of the Hebrewes and diuerse others both beasts fish and foule as is declared Deut. 14. which might be notwithstanding vsed as delicate meates in the kings court Pap Bullinger which meates though of their owne nature they defiled not yet by the institution of God beeing forbidden they defiled the eater in respect of his disobedience to the lawe 2. Beside they in the beginning of their feasts did praise the gods of gold and siluer and so consecrated their meates and table to their idols for which cause Daniel and the rest abstained Iun. Polan Lyran. Hugo Cardi. And though the first obseruation of meates was onely legall and ceased with the rest of the ceremonies yet the abstaining from things offered to idols was perpetuall afterward obserued of the Christians as both is euident by S. Paul 1. Cor. 8. 10. where he speaketh of those that sate downe in the idoll temples and by the practise of the Primitiue Church as Caecilius obiected to the Christians praeceptos delibatos altaribus cibos abhorretis c. yee abhorre meates commanded that are consecrate to idols 3. Beside sciebat perturbationum fontem esse intemperantiam he did knowe that intemperancie was the fountaine of all distemperature he remembred that Adam was cast out of paradise for eating of the forbidden fruit and Esau lost his birthright for a messe of pottage Daniel therefore and the rest abstained least they might be intangled with the desire of their delicate meates Pintus 4. An other reason was that the king by this sweet poyson should not cause him to forget his religion Geneuens ne inescaretur talibus illecebris least he should haue beene caught with such baits he therefore shunneth the occasion Quest. 31. vers 8. How Daniel should haue beene defiled with the kings meate Though that the meate it selfe in it owne nature could not haue defiled Daniel as our Blessed Sauiour saith that which goeth into the mouth defileth not the man Matth. 15. 11. yet foure waies Daniel should haue defiled himselfe and others 1. He had offended the godly if they were weake in following his example so wounding their owne conscience if they were strong yet they would haue grieued to see the law of God transgressed 2. The profane should haue beene scandalized if they were enemies in causing them to blaspheme if they were indifferent and such as of whom there might be hope in putting before them a stumbling blocke they might haue discouraged them from embracing their religion in seeing them to doe contrarie to their owne profession 3. Their owne conscience they should haue defiled in sinning against the â—nowledge and disobeying the lawe 4. God they should haue contemned in neglecting his lawe and so in a manner haue polluted him as in another case the Priests are said to haue polluted God for offering vncleane bread vpon his altar Malach. 1. 7. Polan Quest. 32. Whether Daniel euer after abstained from the kings meate It is like that Daniel afterward did both eate and drinke of the kings prouision for he was of the kings Court and was the chiefe officer about the king and sate in the kings gate cap. 2. 49. therefore it is not vnlike but that he did liue at the kings diet neither doe we read of Ioseph that was in the like estimation with Pharaoh that he refused the kings meat Caluin The reasons why Daniel abstained now and not afterward may be these 1. Daniel principio abstinuit à lautitijs aulae ne inescaretur at the beginning abstained from the delicats of the court lest he should haue bin intangled Cal. but afterward there was not the like feare when Daniel was called to place of gouernement and depended not vpon the command and authority of others as now he did So also Pellicâ—iam grandaevus extra periculum constitutus vinum bibisse legitur c. when he waxed olde and was out of danger he is found to haue drunke wine c. 2. this must be admitted ceremonialia cedere magnae necessitati that the ceremonialls must giue place vnto extreame necessitie It is no question but the people of the Iewes beeing in captiuitie did sometime eate of the meates forbidden by the lawe rather then they should be famished but if the eating of such meates had beene a deniall of their faith and religion in that case they should rather haue chosen to die then in the least ceremonie to denie their faith Osian Daniel might then in his captiuitie vpon such necessitie eate such things as in
They are signes because they are euident testimonies of Gods wisedome iustice power and wonders because they were things wonderfull and indeede to be wondered at Polan as that Nebuchadnezzar so mightie a king should be chased from among men and liue among bruite beasts seauen yeares depriued of humane vnderstanding and afterward be restored againe Lyranus saith they are called signes because they were done to bring men to repentance and wonders as exceeding humane capacitie Quest. 5. Whether Nebuchadnezzer were now at the last truely conuerted 1. Caluin is of opinion that for all this non exuerit suos errores Nebuchadnezzar left not his errors But howsoeuer twice before this he was onely astonished and mooued for the time afterward fell againe to his superstitions yet he was at the length truely humbled 2. I embrace therefore the contrarie opinion of Bullinger Ostander Oecolampadius which thinke that at this time he was truly conuerted vnto God Osiander saith he did declare veram humilitatem true humilitie which was an euident signe and effect of his conuersion Oecolampadius giueth these two reasons 1. beeing now called to the true knowledge of God Deicogniti mores imitatur he imitateth the properties of God which is to be gentle mercifull wishing peace vnto all 2. he exhorteth all men to the knowledge of the true God exemplum meum emendet omnes let all men learne to amend by mine example c. 6. Quest. Of the author of this Epistle 1. The author of the Scholasticall historie denieth that Daniel was the author of this Epistle but was written by Nebuchadnezzer for eternall memorie of this thing which hapned vnto him But how should the writing of a prophane king that was no Prophet come to be counted Canonicall Scripture if the Prophet had no hand in it 2. Neither yet doe I thinke with Calvin that Daniel hic loquitur sub regis persona that Daniel here speaketh onely in the person of the king for the very forme and style of the epistle Nebuchadnezzer king to all people c. peace be multiplied sheweth that these things were written by the king and rehearsed by Daniel 3. Therefore the truth is that Daniel taketh all this narration out of the acts and Chronicles of the Chaldees where this epistle was registred not for more breuitie sake as Osiander least he should be constrained to rehearse the same things often but rather that by the authoritie of the king the truth of this historie might be commended which would haue beene suspected if it had beene penned originally by a Iew Polan And yet though it were first written by a prophane man that was no Prophet yet it was approoued by Daniel the Lords Prophet Bulling as in the old Testament not onely those writings are receiued for Canonicall which were originally written by the Prophets but such also as beeing written by others were approoued by the Prophets as the epistles and decrees of the kings of Persia inserted into the bookes of Ezra and Nehemiah 7. Quest. Whether this historie contained in this chapter of Nebuchadnezzers transmutation were so done in deede 1. Hierome here reporteth the opinion of some which were of the sect of the Origenists which thought that these things set downe of Nebuchadnezzer were not historically done but that vnder his fall is prefigured and shadowed forth the fall of Lucifer the deuill from heauen their reasons are these 1. In other places of Scripture as Isa. 14. vnder the fall of the king of Babylon is described the fall of Lucifer 2. Diuers things here repeated are impossible as that a man should be transformed into a beast that a king delicately brought vp should eate grasse like an oxe 3. And all this time of Nebuchadnezzers sauage life which was 7. yeares the kingdome of Babylon was not without a gouernour who it is most like would not haue giuen place againe to Nebuchadnezzer 4. If any such thing had beene historically done they which haue written diligently of the Chaldean affaires as Berosus Megasthenes Diocles Philostratus would haue made mention thereof Contra. 1. That prophecie of the ruine and fall of the king of Babylon is by some of the Fathers typically applied to the fall of Lucifer yet it was historically fulfilled in the king of Babylon But here they would so make this a type of the fall of the Deuill as that they take away the truth of the historie he reason then is not alike 2. It is no strange thing for men beside themselues depriued of vnderstanding to liue among beasts neither are the other things vnlikely or impossible as shall be seene in the seuerall handling of them 3. Neither was it an hard thing with God to cause the gouernment to returne vnto Nebuchadnezzer as he saith v. 33. that his counsellers and Princes sought vnto him It might be the kingdome was gouerned by his sonne or Daniel which did willingly giue place Lyr. 4. To the last argument it may be answered diuersly 1. that it is not necessarie that the sacred histories should haue the testimonie of forren writers for the standing still of the Sunne in Ioshuahs time and the going backe of the Sunne in Hezekiahs raigne the storie of Esther and many beside haue not the witnesse of prophane writers 2. the euidence of this historie was registred in the Chalde Chronicles which beeing perished the memorie of this fact among the Gentiles was extinguished also 3. And Gods prouidence is seene herein that the Gentiles should not put their vncleane fingers to the sacred histories which they did much abuse and corrupt as it shall suffice to giue inflance onely in Iustine who manifestly committeth these errours in historie 1. that the Iewes had their beginning from Damascus in Syria 2. that Damascus raigned in that citie first and Abraham next vnto him 3. Ioseph he maketh the youngest sonne of Israel and saith he learned art magicke in Egypt 4. Moses he maketh Iosephs sonne 5. the Israelites he saith were expelled Egypt because of the leprosie 6. Xerxes king of Persia he thinketh first to haue subdued the Iewes whereas an 150. yeares before his time Nebuchadnezzer conquered them 4. The Gentiles also might be afraid to meddle with the sacred stories of the Iewes as Demetrius Phaelereus answered Ptolome Philadelphus whome he had set ouer the great librarie of Alexandria beeing terrified by the examples of Theopompus and Theodectes who attempting to insert the Iewish histories into their writings the one was stricken with madnes the other with blindnes as Iosep. l. 11. antiq and Eus. l. 8. de praep Evang. doe testifie 5. Neither are the Gentile writers altogether silent in this matter for Alpheus an ancient Greeke writer as Eusebius writeth lib. 9. c. vlt. maketh mention how Nebuchadnezzer as it were rauished vpon a suddaine in his minde told the Chaldeans that there was a calamitie approaching which Bel their god could not preuent that Persa semiasinuâ— the Perâ—ian beeing halfe an asse meaning Cyrus who was
borne of a noble mother the daughter of Astyages king of the Medes but of a meane father one Cambises should come and bring them into seruitude and then he suddenly vanished away the Chaldeans in Abydenus fragments record that he was blasted by some god and spake of Babels fall by the Persians H. B. consent 2. But that this was a true historie and not done in figure type or vision it may thus appeare 1. if this be no historie no more should the rest be written in this booke and so we should haue no certentie of any thing 2. Daniel himselfe rehearseth this as a matter of fact before Balthazar how Nebuchadnezzer was deposed c. 5. 20. 3. there are many things in this chapter which can in no wise agree vnto the deuill as how Nebuchadnezzer dreamed and asked counsell of the wise men and Daniel wisheth him to breake off his sinnes by repentance none of these things can be said of the deuill ex Perer. 8. Quest. Why Daniel was called by the name of Belteshazzar 1. Dorotheus in synops and Epiphan lib. de vit interit prophet doe thinke that Daniel was so called after the name of Balthazar the kings sonne because he purposed to make him heire with him of the kingdome And this opinion may seeme somewhat to be fauoured by the vulgar Latin translation which readeth v. 5. till Daniel collega my collegue or companion in the kingdome came in which Pererius vnderstandeth so to be saide because Nebuchadnezzer had ioyned Daniel with him as his fellow in the kingdome Contra. 1. There is no word of that sense to signifie a collegue or fellow in the originall and therefore we will not insist vpon this reason 2. But the name of Belteshazzar and Belshazar are diuers in the the originall the one consisteth of 7. letters Beltheshaatzer the other onely of sixe Belshazzer And Daniel was so called before this time when as Balthazar the king was not yet borne nor named in storie 2. Suidas and Iosephus thinke that Daniel was so called because of the interpretation of hid and secret things but that is not so for he was thus called before he had yet expounded any of the kings dreames c. 1. 7. 3. The most thinke that this was the name of the god of the Chaldees and giuen vnto Daniel because of his diuine wisdome Lyran. Hugo Vatab. but the name of the Chalde god was Bel Isa. 46. 1. not Belteshazzar 4. Therefore Daniel had not the very name of his god but the king saith he was called after or according to my God the first syllable onely is borrowed from the name of his god Bel the whole name consisteth of three Babylonian words signifying keeping or laying vp the treasure of Bel Iun. as is shewed before qu. 28. c. 1. 9. Quest. In what sense Nebuchadnezzer saith that Daniel had the spirit of the holy gods v. 5. 1. The Sâ—ptuag read in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit of God thinking to excuse the king and free him from idolatrie but the word in the originall is in the plural elohim gods 2. Some thinke that by gods are here vnderstood the Angels who are sometime called gods in Scripture Pint. but the knowledge of secrets the Angels haue not because they know not things to come and the magicians who had conference and familiaritie with spirits not beeing able to tell the king his dreame which he had forgotten excuse themselues because none but the gods could declare such things c. 2. 11. 3. His meaning then is that the gods aboue onely knew secrets whose diuine spirit Daniel was indued with loquitur more gentilium he speaketh after the manner of the Gentiles who held that there were many gods Lyran. And it was a receiued opinion among them that it was a diuine thing to interpret dreames as Socrates answered the Athenians that he was ignorant of that diuine science Lyran. ex Albert. mag 10. Quest. Of Nebuchadnezzers dreame and the summe thereof There are two parts of his dreame the first containeth a description of a goodly faire tree v. 7. to v. 10. the second the ouerthrow and cutting downe of this tree thence to v. 15. 1. The tree is described 1. by the situation of it in the middes of the earth 2. by the height which reached vnto heauen which Theodoret expoundeth of his pride so also gloss ordin Lyranus of his high aduancement to such a great Monarchie 3. by the spreading of it to the endes of the earth is vnderstood the largenes of his dominion which extended very farre Megasthenes as Iosephus citeth him thinketh that he subdued part of Spaine 4. by the vtilitie thereof which was double it gaue meate and shadow vnto all both foules and beasts that is all kind of people both of ciuill and vnciuill life both had nourishment and peace vnder the raigne of Nabuchadnezzer 2. Then the destruction of this tree followeth 1. by whome by a watchman which is interpreted to be an angel 2. the manner is described how this tree should be serued the tree is broken downe that is the king is cast out of his kingdome the branches are broken off his nobles and princes are remooued from him his leaues are shaken off his glorie and renowne is taken from him the fruit are scattered the riches of the kingdome euery one snatcheth and diuideth the birds and beasts flie away many taking occasion by the fall of the king withdraw themselues from his yoake 3. Then followeth the limitation and qualifying of the punishment of this tree a stumpe of it shall be left that is his kingdome shall be reserued for him still gloss interlin with the condition thereof set forth first metaphorically it shall be bound with chaines of brasse whereby is signified his phrensie and madnesse because mad men are bound with chaines Bulling then literally or historically his state is described both outward that he should liue with the beasts of the field and inward his heart should be changed which is amplified by the circumstance of time till 7. times that is yeares be passed ouer him v. 13. So this dreame was propounded in allegorie in such maner vt tamen Deus aliquid permiscuerit vnde colligeret aliud notari that yet God mingled withall some thing whereout he might gather that some other thing was signified Calvin for a tree from whence he borrowed this allegorie needed not to be bound with chaines neither hath any heart 5. Lastly the certentie of this decree is set downe by a generall consent of God and his Angels v. 14. 11. Quest. Why this tree is said to be in the middes of the earth 1. Hugo Card. thinketh it to be so said because Nebuchadnezzer had Iudea subiect vnto him which is thought to be in the middes of the earth 2. Some of the Rabbins thinke that Babylon is signified because it is in the same line or parallel with Ierusalem which is in the middes of the
the young Emperor season his first yeares with true religion and pietie As Ambrose ioyneth them both together Honorius iam pulsat adolescentiae fores prouectior aetate quam Iosias Honorius now standeth at the next doore to be a young man somewhat elder then Iosias S. Luke wrote his Gospel to noble Theophilus which name is interpreted one that loueth God whereupon Ambrose thus noteth si Deum diligis ad te scriptum est and if thou loue God it is written to thee Touching the obscuritie of this booke it is such as that it is tempered as well with varietie of historie to delight as with profunditie of mysteries to exercise the Reader as Augustine well saith of the Scripture in generall si nusquam aperta esset non te pasceret si nusquam occulta non te exerceret if it were no where plaine and open it would not feede thee if no where obscure it would not exercise thee This part of the Treatise I haue presumed to offer to your Highnes as the former part I was bold to present to his Maiestie This prophecie treateth chiefly of the alteration and chaunge of States and Kingdomes of the honour and prosperitie of good Kings and of the ruine and bad successe of hard and cruell Potentates here we haue the most cleare prophecie in the Old Testament of the Messiah the Prince of Princes These are subiects fit for Princes meditations and matter meete for noble spirits to be occupied in I haue omitted no meanes to my power to helpe to furnish this matter I haue therein abridged the best Commentaries and Writers both old and new as they are set downe in the margen and some of them which were decennali cur a elaborati with tenne yeares trauell set forth as Pererius confesseth in his Epistle Dedicatorie This labour I haue vndertaken not so much to redeeme the time which otherwise might be mispent for as Seneca saith maxima pars vitae elabitur male agentibus magna nihil agentibus tota aliud agentibus the greatest part of a mans life passeth away in doing euill a great part in doing of nothing and almost the whole in doing other things then we should neither herein doe I expect any terrene reward or recompence The heathen Orator could say Nullam mercedem virtus quam hanc laudis gloriaeque desiderat vertue desireth no other reward then praise and glorie not that vaine praise of men in this life which they hunted for hauing no knowledge of God but the praise of God in the next world I chiefly then haue propounded to my selfe the profit of the Church of God for as euerie one that liueth in the commonwealth ought to seeke the good thereof so euery member of the Church should labour some way or other for the edifying of the whole If any mislike my diligence in writing as this age wanteth not carpers I much passe not for their vnfriendly censure so that I may doe good to others and here I may say againe with the Orator Malui multis post diebus sententiam meam laudari quam à multis hodie reprehendi I had rather that my endeauour many dayes hereafter should be commended then now of a fewe reprehended I haue heretofore exercised my penne in handling of controversies against the common aduersarie and as I was prouoked haue written also in mine owne defence both against forren enemies and some domesticall But now those occasions beeing if not altogether remooued yet somewhat intermitted I haue propounded vnto my selfe this course in the explaning of Scripture In which kind as heretofore I haue exhibited to your Highnesse a briefe and compendiarie Treatise vpon some part of Scripture so nowe I make amends with a larger Commentarie whereof your princely pietie vertue clemencie of the which of late I haue had particular experience doe promise and euen assure me of your gracious acceptance I then in signe of my dutie and thankfulnes together with these my labours do offer my selfe and my best seruice to your Highnesse whom I beseech God so to blesse and encrease with all spirituall and princely gifts that the age following may say of your Highnesse as Ambrose of Honorius after the decease of that good Emperor Theodosius Tantus Imperator recessit à nobis sed non totus excessit reliquit enim nobis liberos suos in quibus debemus eum agnoscere Your Highnes readie to be commanded in all dutie and seruice ANDREVV WILLET CHAP. VII 1. The Argument and Methode THis Chapter containeth 1. a vision of foure beasts rising out of the Sea 2. the interpretation thereof 1. In the vision 1. are set forth certaine circumstances of the time when the person to whome this vision was shewed and the manner how v. 1 2. 2. the matter of the vision which is 1. of the foure beasts of their flourishing and prosperous estate to v. 9. then of the iudgement of God against them v. 15. The beasts are described 1. in generall v. 3. by the efficient cause the winds blew by the number they are foure by the place they came out of the Sea by their qualitie they were one diuers from an other 2. In particular 1. the three beasts are briefly set forth v. 4 5 6. which are euery one expressed 1. by their similitude or resemblance by their parts and by their euents 2. the fourth beast is described in generall by the qualitie it was fearefull and strong the parts it had yron teeth and tenne hornes and by the effects it deuoured c. then the little horne is particularly set forth 1. by the qualitie of it and the place it was a little one and came vp among the other hornes 2. by the effects it pluckt away three other hornes 3. by the parts the eyes and mouth 2. The second part of the vision is of the iudgement 1. the manner and forme see the parts thereof quest 30. following 2. the effects which are two 1. in the destruction of the fourth beast v. 11. and of the other with it v. 12. 2. in setting vp the kingdome of Christ where 1. his person is described 1. by his name the Sonne of man 2. by the place in the cloudes 3. by his authoritie he approched to the Ancient of daies 2. his kingdome is described by the vniuersalitie of it all nations shall serue him and the eternitie it shall be for euer 2. The interpretation followeth 1. the manner first is shewed how he came by the interpretation of it v. 15 16. An Angel declared it 2. then the interpretation it selfe is set downe 1. of the beasts 2. of the iudgement The beasts are expounded in generall v. 17. then in particular the fourth beast where is first a repetition of the vision v. 19. to 23. then the declaration 1. of the fourth beast v. 23. 2. of the tenne hornes v. 24. 3. of the little home what it shall doe it shall
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
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
time 3. Nehemiah maketh mention c. 13. 28. of one of the sonnes of Ioiada the high Priest who was the sonne in law of Samballat the Horonite whome Nehemiah chased away this as Iosephus sheweth lib. 11. was Manasses the brother of Iaddua the high Priest who married Nicaso the daughter of Samballat 4. Nehemiah also maketh mention of the last Darius called Codomannus Nehem. 12. Now that Nehemiah also saw the beginning is euident Ezr. 2. 2. where Nehemiah is named among those which returned out of captiuitie according to the edict of Cyrus Two answers are here made 1. that it might be an other Nehemiah beside him who was sent to repaire Ierusalem in the 20. yeare of king Artaxerxes 2. the historie may be transposed for Nehemiah went not vp then but 64. yeares after Genevens annotat Ezra 2. 2. 3. And it is further answered that the Samballat mentioned by Nehemiah c. 12. might be an other of that name or Iosephus might mistake the time wherein Samballat liued and whereas Nehemiah speaketh of Iaddua he onely sheweth that at that time when he writ that booke Iaddua was borne heire to the Priesthood to this purpose M. Lydyat in his booke de emendat tempor ann 3485. set forth this yeare 609. Contra. 1. To imagine two Nehemiahs as they likewise say that Mordecai there named was an other beside Mordecai in the dayes of Esther vnlesse some Scripture might be shewed for it is all one as if they should make two of Moses Dauids Salomons or Zorobabels name 2. whereas the words stand thus these are they c. which came with Zerubbabel Ieshuaeh Nehemiah Ezr. 2. 2. what a disorder were this in the storie these beeing named together to put off Nehemiahs comming so many yeares after And beside this doubt is remooued Nehem. 7. 5. where Nehemiah saith I found a booke of the genealogie of them which came vp at the first and found it written there c. they which came vp with Zerubbabel Ieshuah Nehemiah all these were captaines and chiefe men with whome the people returned at the first Nehemiah then was one of the captaines that went vp first out of the captiuitie 3. To the other answers it may be also thus replied that Samballat mentioned by Nehemiah is the same that assisted Alexander for he is said to haue had one of Ioiada his sonnes which was Manasses the brother of Iaddua to his sonne in law Nehem. 13. 28. And Iosephus is not deceiued in casting Samballat into this time for Nehemiah doth the same neither was Iaddua at this time onely borne for he is counted among the high Priests and if Manasses his younger brother at this time were married then Iaddua could not be so young as onely to be then borne Thus then Nehemiah beeing found to haue liued from the beginning of the Persian Monarchie to the ende may be supposed to haue beene about an 150. yeares of age or somewhat more he may be thought to haue beene 20. or 25. at the returne out of captiuitie and liued after an 130. the whole time of the Persian Monarchie which Nehemiahs age will not suffer to be extended much further And it neede not seeme straunge that Nehemiah might be an 150. yeare old for many yeares after this in the time of Claudius Cesar one T. Fullonius of Bononia was found to be an 150. yeare old and many other are recorded by Plinie in his 7. booke c. 48 49 50. which in diuers countries liued betweene an 100. and 150. yeares 5. This also is an other manifest proofe that the Persian Monarchie could not exceede much an 130. yeares because in the 6. yeare of Darius when the house of God was finished there were some then aliue which had seene the former house as the Prophet Hagge saith Who is he among you that saw this house in her first glorie and how doe you see it now is it not in your eyes in comparison of it as nothing If now there were an 106. yeares runne since Cyrus first as Iunius in his annotations vpon that place in the last edition obserueth they must haue beene aboue an 180. yeares old which then liuing had seene the first Temple Iosephus Scalliger taketh these words spoken by way of wishing in this sense O that any were aliue which had seene the former Temple he would take this as nothing to that But the Prophet speaketh vnto them in the second person is it not in your eyes that is yours which did know the other Temple and so Lyranus well expoundeth Therefore from Cyrus vnto this second of Darius might be some 40. yeares and odde and so some at the age of an 130. or thereabout might haue knowne the first Temple standing and after this there might remaine some 80. yeares of the Persian Monarchie 6. And this further may be an other euident argument that the Persian Monarchie continued not aboue an 130. yeares or thereabout because Nehem. 12. 26. there are nine seuerall men expressed by name which liued in the daies of Ioiakim sonne of Ieshuah who was high Priest in theâ— returne from Babylon and continued vnto the end of Nehemiah now Ioiakim succeeded his father Ieshuah in the Priesthood in the 45. yeare after their returne as Bullinger noteth in his tables 2. tabul 2. These were the chiefe of the Leuites all this while they could not be vnder 25. yeares olde in Ioiakims time for before the Leuites ministred not now if the Persian Monarchie continued 200. yeares or aboue they must be supposed to be very neare 200. yeares old Thus it hath beene sufficiently prooued I trust that it is most agreeable to Scripture to begin Daniel 〈…〉 from the edict of Cyrus wherein we haue the consent of Tertullian Origen Clem. Alexand. among the auncient writers and of Melancth Calv. Beroald Pint. H. Tâ—â— of the new â—â—the difference onely betweene them is in that some begin from Darius some from Cyrus Piâ—â—us from the time of the reuealing of this vision which he vnderstandeth to be the going forth of the word But the oddes is not great onely in a yeare or two in the most in their opinion which make the raigne of Darius the Mede and Cyrus diuers But if it 〈…〉 that they raigned ioyntly together as is prooued before 2. qu. vpon this chapter 〈◊〉 there is no 〈◊〉 But against this computation of the 70. weekes from the first of Cyrus it will be obiected thus 1. that edict because it was void and tooke no place for the worke was hindred all the daies of Cyrus Ezr 4. 3. notwithstanding his former edict is not to be accounted for the beginning of these weekes 2. Cyrus edict was onely to build the Lord an house Ezr. 1. 2. but this word the going out whereof the Angel speaketh of was to build Ierusalem thus obiecteth Pererius against the opinion of Clemens Alexandr so also M. Lydyat reasoneth in ann 3553. 3. Lyranus alleadgeth this reason against it out of Africanus
that if the account beginne from Cyrus there will be found an 100. yeares more then the 70. weekes to the passion of Christ which he counteth thus The Persian Monarchie continued 230. yeares the kingdome of the Macodonians or Grecians 300. thâ—nce to the death of Christ the Romanes ruled 60. yeares all make 590. yeares Contra. 1. Though Cyrus decree did not at the first take place altogether yet because they by vertue of that decree laid the foundation of the Temple in the 2. yeare Ezr. 2. 10. though the worke were interrupted from thence the reckoning must beginne and the rather for that this decree of Cyrus was the ground of Darius edict renewed afterward Ezr. 6. yea the Angel foresheweth here as much in diuiding 7. weekes from the rest that the building of the citie and Temple should be interrupted 49. yeares and should be finished in a troublesome time v. 25. 2. Though Cyrus edict specially intended the building of the Lords house yet they had libertie giuen them there withall to reedifie the walls and citie as is euident Ezr. 4. 12. for otherwise the prophesie of Isai concerning Cyrus had not beene fulfilled c. 54. 28. He saith to Cyrus thou art my shepheard and he shall performe all my desire saying also to Ierusalem thou shalt be built and to the Temple thy foundations shall be surely laid 3. That the Persian Monarchie continued not 230. yeares is prooued before so that this obiection is soone answered And if Lyranus thinketh that from Cyrus to Christs passion 590. yeares expired how then can he make his own account afterward good counting from the 4. of Zedekiah 52. yeares before Cyrus as he casteth it to the passion of Christ but 490. yeares in all Thus the beginning of Daniels 70. weekes beeing knowne it remaineth that we come to examine the diuers opinions for the ende and determining of them as they are before propounded qu. 34. But first because we will at once make an ende of the questions doubts of the Persian Monarchie three other matters shall here be briefly touched 1. vnder which of the Persian kings Mordecai liued 2. what king it was by whome the Edict was renewed to build the Temple 3. which Artaxerxes it was by whome in the 20. of his yeare Nehemiah was sent 44. Quest. Vnder which of the Persian kings Mordecai liued and of his age 1. Some take the great king Assuerus who married Esther to be Cambyses the sonne of Cyrus as Paul Burgens calleth this Assuerus filium Cyri maritum Esther both the sonne of Cyrus and the husband of Ester addit 3. in 9. c. Dan. But this cannot be for Cambyses is held by most Chronologerâ— to haue raigned but 7. yeares the Hebrewes giue vnto him but 6. yeares but this Assuerus married not Esther till the 7. yeare of his raigne toward the ende thereof in the 10. moneth Estb. 2. 17. and c. 3. 12. mention is made of his 12. yeare 2. Some take this Assuerus the husband of Esther to be Darius Hystaspic the 3. king of Persia so Iun. in his annotat Esth. 1. 1. in the first edition and Esther called Adassa he thinketh to be Aâ—ossa Darius wife mentioned by Herodot lib. 3. Of the same opinion seemeth Lyranus to be that the next king vnto Camâ—yses was this Assuerus But Darius Hystaspicis succeeded Câ—â—byses so also Genevens 3. Ioseph lib. 11. thinketh that this Assuerus was Artaxerxes Longimanus surnamed the long-hand the 5. king of Persia But Eusebius in his Chronicle â—â—felleth him by this argument that seeing Ezra liued in the daies of this Artaxerxes it is like he would haue made some honourable mention of Esther and Mordecai Herein though Eusebius doe truly contradict Iosephus yet his reason is not so forcible for seeing there is a speciall historie written of Esther and Mordecai their acts which booke is like to haue beene made by Ezra or some other of the Prophets then liuing it was not needefull in the other bookes of Ezra and Nehemiah to make mention of them seeing in those bookes they meddle not with the Persian affaires but with such things as happened about the building of the citie and Temple at Ierusalem But this reason rather may be vrged that Artaxerxes 〈◊〉 who is that Darius called also Artashasht who gaue licence to build the Temple which was finished in his 6. yeare and in his 7. sent Ezra and in his 20. Nehemiah with new commissions to repaire the citie it is not like that he would be so mooued and incensed against the Iewes to roote them out as Assuerus was 4. A fourth opinion there is that this Assuerus was Artaxerxes Mnemon which succeeded Darius Nothus the 7. king of Persia which is the opinion of Exsebius Isidore Beda Sulpitius to whome subscribeth Pererius But these two obiections may be made against this opinion 1. that if Esther had beene the Queene in Nehemiahs time it is like he would haue vsed her mediation to the king or Mordecaies and not haue pressed himselfe vpon the king 2. whereas Mordecai is said to haue beene one of those which was carried away in the captiuitie of Iechoniah Esth. 2. 6. from which captiuitie vnto the raigne of Artaxerxes Muemon are accounted by the most Chronologers 250. yeares as Pererius confesseth then could it not be that Artaxerxes vnder whome Esther and Mordecai liued Hereunto Pererius answereth that whereas the words stand thus Mordecai which was the sonne of Iair the sonne of Shemei the sonne of Kish a man of Iemini which had beene carried away c. with the captiuitie of Iechoniah c. he would haue the relatiue which referred to the nearest antecedent Iemini whome he supposeth to haue beene then carried into captiuitie But herein Pererius is greatly ouerseene for Iemini is here taken for the tribe Beniamin as Kish the father of Saul is said to be of Iemini 1. Sam. 9. 1. and Shemei is called the sonne of Iemini 2. Sam. 16. 11. Then this Iemini could not possibly goe into captiuitie with Iechoniah Therefore other answer better that it is referred to Kish that he went into captiuitie so Burgens and Iunius in his last edition Ioseph Scal. l. 6. de emendat tempor But hereunto Thoring maketh a double answer 1. They must shew vs an other Kish out of Scripture beside the father of Saul which if they can not doe eadem facilitate contemnitur qua probatur it may as easily be reiected as it is prooued yet this may be admitted that this was an other Kish beside that auncient Kish the father of Saul as this Shemei was diuers from him that railed vpon Dauid 2. He hath then a better answer that if they will count so many generations namely these foure of Mordecai Iair Shemei Kish from the captiuitie of Iechoniaâ— they will make Mordecai either scarse yet borne or a very young man who was now auncient and nourished Esther as his daughter he was as a father vnto
make but 70. persons to descend into Egypt with Iaakob to answer vnto the 70. languages which they thinke to haue beene spread ouer the earth Gen. 10. Hierome thinketh that the speciall principles of our faith they either omitted in their translation or interpreted after an other manner to the intent to conceale the secrets of their faith 2. Ireneus Iustinus Chrysostome Hilarie Augustine doe ascribe verie much vnto this translation and thinke that the interpreters were put into so many seuerall celles and yet agreed together except only in some certaine places But Hierome praefat in pentateâ—â— thinketh that to be a fable of their 70. celles at Alexandria 3. But there is great vncertaintie beside 1. Hierome writeth that it is the generall opinion of the Iewes that the Septuag onely translated the 5. bookes of Moses in 5. cap. Ezech. 2. And there were diuerse copies of the Septuagint Alexandria and all Egypt followed Hesychius copie Constantinople and all vnto Antioch vsed Lucianus edition And the middle Prouinces betweene them preferred the translation amended by Origen and set forth by Pamphilus Hierome praefat in Paralip 4. And beside the translation of the Septuag whereof there were so many editions there were other translations of the Scriptures into the Greeke tongue as by Aquila Symmachus Theodotian wherefore in so great varietie and vncertaintie of translations the most sure way is to haue recourse vnto the originall as Hierome and Augustine doe well aduise ex Bulling Quest. 23. Who was the bud of her rootes v. 7. and of his exploits 1. Theodoret giueth this interpretation here these warres here prophecied of he vnderstandeth of the warres betweene Ptolomeus Philopator and Antiochus the great by one of his captaines before spoken of v. 6. he would haue vnderstood Scopas generall of Philopators armie who wunne diuerse places out of Antiochus iurisdiction and ioyned them to his kingdome After this Ptolome gaue his daughter in mariage vnto Antiochus but she was returned home againe yet there came a bud of her she had a sonne that became an enemie vnto her father Contra. This exposition cannot stand 1. the warres betweene Antiochus the great and Philopator are afterward spoken of in this chapter 2. It is vnlike that one of his captaines should be said to be greater then the king himselfe seeing all his endeauour was to aduance the honour and dominion of the king 3. neither did the king of Egypt giue his daughter to Antiochus the great but he gaue his daughter Cleopatra in mariage to Ptolome Epiphanes 4. beside this bud here spoken of inuadeth the kingdome of the North whereas Theodoret vnderstandeth this bud to rise vp an enemie to the king of the South 2. This then is the true interpretation 1. This bud of her that is Berenices rootes was Ptolome surnamed Euergetes her naturall and Germane brother who rose vp to reuenge his sisters death 2. He came with an armie and invaded Syria and wunne the strong holds many cities abhorring the cruell fact and parricide of Callinicus reuolted and submitted themselues to Ptolome who tooke possession of the countrey and caused himselfe to be crowned king 3. but hearing of some commotion in Egypt he returned and carried away with him many nobles captiues and a verie great spoile beside 40. thousand talents of gold and many pretious vessels and 2500. images of their gods and among them those which Cambyses before had carried out of Egypt whereupon the superstitious Egyptians called him Euergetes benefactor Hierome 3. After Ptolome was returned Seleucus prepared a great nauie which was ouerwhelmed in the Sea and he himselfe hardly escaped with a fewe of his companie hauing nothing left of all that great preparation in so much that his case was pitied of those which before had reuolted from him Then he craued aid of Antiochus Hierax his brother which Ptolome perceiuing made peace with Seleucus for 10. yeares Oecol Melanct. ex Iustin. 4. Hierax seeing this then turneth his force against his brother Seleucus which warre tended to the ruine and destruction of them both for Hierax was slaine of certaine robbers and theeues and Seleucus died of a fall from his horse 5. All this beeing thus reported by forren writers Iustin. lib. 27. Polybius lib. 5. agreeth with this prophesie of Daniel both of the preparation and expedition of Ptolome Euergetes against Callinicus v. 7. his successe in carrying away much spoile and captiues v. 8. and his returne into his countrey v. 9. 6. But where it is said v. 8. he shall continue more yeares then the king of the North some referre it to the time of their raigne Calvin saith whom the Genevens followe that Euergetes raigned 46. yeares Oecolamp 26. whereas Callinicus raigned but 20. yeares but it is better vnderstood that Euergetes continued diuerse yeares in this victorious estate hauing the chiefe dominion in Syria Iun. Polan for this best agreeth with the former words wherein his victorie and prosperous successe is described And Polybius writeth that Euergegetes and Callinicus died much about the same time lib. 5. 7. Iâ— his returne which is mentioned v. 9. Iosephus writeth that Euergetes comming to Ierusalem did offer sacrifices vnto God for his great victorie and bestowed great gifts vpon the Temple lib. post aduers. Appion yet afterward he demaunded the ordinarie tribute 20. talents of siluer which was detained by the couetousnesse of Onias the high Priest Euergetes sent vnto him threatening that if the tribute were not paid he would diuide their countrey among his souldiers Then Iosephus Onias sisters sonne went in the name of the Iewes in embassage vnto Ptolome and pacified him and grewe in great fauour with him Ioseph lib. 12. antiquit c. 3. Quest. 24. Of the third battell betweene the king of the South and the king of the North v. 10. 11. 12. This battell is described in three parts 1. the preparation made by the king of the North and their diuerse attempts v. 10. 2. the resistance made by the king of the South with his good successe v. 11. 3. the euents that followed vpon this victorie v. 12. 1. The attempts made are either ioyntly by the two sonnes of Seleucus Callinicus namely Seleucus Ceraunus and Antiochus surnamed Megas the great in these words his sonnes shall be stirred vp and shall assemble a mightie great armie or seuerally by Antiochus Megas onely in the latter part of the verse First Ceraunus and Megas ioyning together partly to reuenge their father Callinicus and their grandmother Laodices death partly in hope to recouer Syria out of Ptolome Philopators hand who succeeded Euergetes whom some thinke he killed and therefore was called Philopator that is a louer of his father by the contrarie they first set vpon Ptolomies captaines which held Syria for Philopator But Cerannus passing ouer the mount Taurus to goe against Attalus who possessed the countrey beyond Taurus was slaine by the treason of Apaturius and Nicanor in the 2. or 3. yeare of
commandeth himselfe to be worshipped as appeareth lib. 1. ceremon Pontifical sect 3. c. 3. quod omnes mortales c. that all men of what dignitie soeuer as soone as they come into the Popes sight shall thrice bend their knees and then come and kisse his feete And that diuerse of the Popes haue beene great Magicians is extant in histories Sylvester the 2. gaue himselfe to the deuill to obtaine the Papacie Platin. fascicul tempor Benno writeth of Gregorie the 7. that he sent two young men to fetch a booke of Necromancie which he had forgotten charging them not to looke vpon it but they thereupon were the more desirous to prie into it and while they read in it the deuils ministers came about them to knowe what they should doe who beeing amazed at the first bid them presently to cast downe a great wall which was neere vnto Rome which was done forth with Luithprandus writeth of Iohn the 22. that he was wont Diabolum in alea invocare to call vpon the deuill as he plaied at dice And diuerse of the Popes beside haue beene noted to vse familiaritie and conference with spirits So that taking Bellarmines owne sense we shall finde the Popish Antichrist to worship this God Manzzim 2. Bellarmine hath here an other euasion that Mauzzim is like to be the name of the place where Antichrist shall lay vp his treasure and shall there secretly worship the deuill Answ. 1. Thus Bellarmine shifteth vp and downe not knowing what to make of this Mauzzim one while he thinketh it to be Antichrist himselfe then againe he will haue it to be the deuill and now a name of a place 2. But we admit it that Mauzzim is the name of a place for it signifieth a munition or garrison And may not such a place be found out in Rome where the Popes treasure lyeth namely the castle of S. Angel 3. Bellarmine addeth yet further that Antichrist shall worship this god in secret for openly he shall worshp no god at all because the text saith he shall not care for any God but this cannot be said of the Pope who professeth publikly the seruice of God Contra. 1. These two may well agree together not to care indeede for any god and yet to pretend outwardly a kind of publike worship in hypocrisie as Antiochus set vp the idol of Iupiter Olympius at Ierusalem beeing himselfe without all sense of religion 2. So the Romane Antichrist doth professe himselfe a Christian yet is indeede an enemie to true Christianitie And though he pretendeth to be but Christs Vicar yet he doth magnifie himselfe against Christ and his gospel as hath beene shewed before 26. Controv. How Antichrist shall distribute honours and possessions vnto his fauourites and that for money As Antiochus bestowed vpon the idolatrous Iewes offices and dignities and possessions but not without money for Iason and Menelaus brought the Priests office for money so the Antichrist of Rome taketh vpon him to be the Lord of the world to giue kingdomes Lordships Manners to those which will receiue the marke of the beast here two things are expressed of Antiochus what he giueth and for what The like are obserued concerning Antichrist The things which are giuen are three honours places of authoritie and command lands and possessions in euerie one of these kinds the Pope taketh vpon him to be a distributor both in the Church and commonwealth for Ciuill titles and honours he taketh vpon him to create Emperours Kings Dukes and to dispose of the kingdomes of the world as there is extant lib. 6. Avent an epistle of Pope Adrian to the Archbishops of Trevire Mentz and Collen to this effect sicut Zacharias transtulit imperium à Graecis ad Theutonicos as Zacharie translated the Empire from the Greekes to the Germanes so we may remooue it from them to the Grecians againe ecce in potestate nostra est dare illud cui volumus behold it is in our power to giue it to whom we will wherefore we are set by God ouer nations and kingdomes to destroy and plucke vp to build and to plant c. And thus said the deuill to Christ that all the kingdomes of the world were his to giue vnto whom he would In like manner the Pope hath Church dignities to bestowe Cardinalships Archbishoprikes Bishoprikes Abbies and such like which he conferreth vpon those which will worshippe the beast Bulling But for the manner he bestoweth them as Antiochus did the Priesthood not without money Alexander the 6. made 12. Cardinals not of those which best deserued but of such as would giue most for them Guicciardin lib. 5. histor sui tempor Leo the 10. had two calles or elections of Cardinals wherein he made verie fewe without money Clement the 7. as Onuphrius writeth sold 3. Cardinals hattes to those which would giue most Hereupon it commeth to passe that many vnworthie persons are preferred in the Popish Church such as are able to giue most as Bernard complained in his time honorati incedunt de bonis Domini qui Domino honorem non deferunt c. plus calcaria quam altaria fulgent c. they iet vp and downe honoured with the goods of the Lord but themselues giue no honour vnto the Lord c. whence it is that they weare more gold in their bridles and spurres then is to be seene in the altars c. ser. 33. super Cant. Budaeus hath the like complaint that the rewards of learning and vertue were bestowed vpon such asses and doults vt illis anima data sit pro sale vt suibus that their soule seemeth to serue for their bodies as falt for swines flesh that is to keepe it from corruption But Bellarmine to helpe out his Grand-master telleth vs 1. that there haue beene many learned men among them which haue taken great paines as Eckius Cochleus Latomus Driedo Tapperus Petrus à Soto with others that haue not receiued an halfepennie of the Pope for their great paines 2. and yet they laboured night and day to suppresse the furies of Protestants 3. who expect their reward from heauen for setting forth and maintaining Gods glorie 4. And if the Pope doe bestowe the reuennues of the Church vpon Cardinals and Bishops he is not said so much to conferre them as they who in their godly zeale gaue such large reuennues to the Church Thus Bellar. lib. 3. de Rom. Pontif. c. 21. Contra. 1. Bellarmine discrediteth the Pope and noteth him with the infamous marke of ingratitude in that he suffreth such patrons and defenders of his papall sepremacie to goe vnrewarded and yet there was none of these whom he nameth but enioyed much more then many worthie ministers of the gospell 2. can he for shame obiect furie vnto the Protestants seeing it is notorious that diuerse of these his learned men became furious and madde indeede Eckius when he died cried out why doe not ye giue me my gold where is my gold
vnto Antiochus Theos first his daughter Laodice and then afterward his other daughter Berenice they 〈◊〉 two sisters as Appian in Syriac whome Polanus followeth But whether they were sisters or not Antiochus did repudiate his lawfull wife Laodic by whome he had two sonnes Seleucus Callinicus and Hierax but this mariage prospered not for Berenice was slaine by Callinicus which sheweth what is the ende of such vnlawfull marriages and that all leagues and confederacies combined by such meanes can not hold So Ferdinand gaue vnto Sigismund king of Polonia first one of his daughters and after her death an other by the Popes dispensation And in this age the Pope hath dispensed with the like incestuous mariages for the vniting and maintaining of some great houses Polan 5. Observ. Princes that are enemies to the Church shall not long prosper v. 12. But he shall not preuaile Ptolomeus Philopator hauing obtained an exceeding great victorie against Antiochus Megas because he was listed vp in minde and afflicted the people of God profaned the Temple and cast many of them before the Elephants in open shewes he was giuen ouer to a reprobate sense spending his daies in most filthie pleasure and liued not long after such is the ende of those which are enemies to the people of God according to the prayer of the Prophet Dauid Vp Lord disappoint them cast them downe Psal. 17. 13. 6. Observ. There can be no firme peace among the wicked v. 27. They shall talke of deceit at one table Antiochus Epiphanes and Ptolome Philometor made semblance and shew of friendship but it was not in truth such are the truces betweene Princes that professe not true religion as betweene the kings of France Spaine in times past as Sleidan and Gnicciardine note in their stories so the Prophet Isai saith c. 57. 21. There is no peace to the wicked 7. Observ. Peace betweene Princes enemies to the Church dangerous v. 28. His heart shall be against the holy couenant As this peace betweene Antiochus Epiphanes and Ptolome Philometor redounded much to the hurt of Gods people such are the leagues made in these daies betweene the Princes of the Popes faction which tende to the ruine of the Church as Herod and Pilate were made friends by persecuting of Christ. But God shall breake the bonds of all such carnall deuices and not suffer his Church to be troden downe 8. Observ. That we be not dismaied when religion is hindred v. 31. They shall pollute the Sanctuarie As Antiochus Epiphanes caused an idol to be set vp in the Temple and the daily sacrifice to be intermitted so for a while God may suffer his Church to be tried and his seruice to cease as here in England in the daies of Queene Marie when the Churches were defiled with idols but as Antiochus tyrannie continued not much aboue sixe yeares so God shortned those wicked daies which were vnder that time not full out sixe yeares 9. Observ. The ende of the wicked shall be sudden and fearefull v. 45. He shall come to his ende and none shall helpe him As Antiochus was plagued of God for his wickednes and so he died the like ende wicked tyrants shall haue as Psal. 37. 37. Marke the vpright man for the end of that man is peace but the transgressors shall be destroied together c. CHAP. XII 1. The Argument and Method THis Chapter which conteineth the comforts and consolations ministred vnto Daniel is deuided into three parts 1. the conference of the Angel with Daniel to v. 5. 2. of one of the Angels with Christ v. 5. to v. 8. 3. of Christ himselfe with Daniel thence to the ende of the chapter 1. In the first part there are 4. comforts giuen vnto Daniel 1. one is taken from the efficient cause and author of their deliuerance Michael shall stand vp for his people v. 1. 2. in the second place of comfort first the time of trouble is set forth by way of comparison then the comfort is taken from the issue of their trouble they which are found written in the booke of life shall be deliuered v. 1. 3. the third comfort is from the hope of the resurrection they which are not temporally deliuered shall rise vp in the ende vnto life euerlasting Here the resurrection is set forth 1. in generall many that is all shall awake out of the dust 2. in particular there shall be two sorts some shall rise to life some to shame v. 2. 3. of those which rise to life some shall shine among the rest as the brightnesse of the firmament and as the starres v. 3. 4. The fourth comfort is that notwithstanding those troublesome times yet the Church of God shall continue and many shall seeke for the vnderstanding of this booke which to that ende Daniel is bid to seale vp v. 4. 2. In the second part is described 1. the vision that Daniel sawe both the number he sawe two and the site or place of them v. 5. 2. their speach 1. the question mooued vnto whom namely to Christ and what concerning the ende 2. the answer 1. by whom by him that stood vpon the waters 2. in what manner by an oath with the lifting vp of both his hands 3. what he answereth both for the cōtinuance of the time for the end v. 7. 3. In the third part there is 1. Daniels question with the occasion thereof his not vnderstanding v. 8. 2. the answer of Christ partly denying Daniels request the things were secret and sealed vp v. 9. partly giuing him satisfaction 1. concerning the Church wherein is shewed the ende and fruit of their afflictions set forth by the contrarie the frowardnes of the wicked v. 10. and the tearme first 1290. daies then a 1335. v. 11. 12. 2. concerning Daniel himselfe that he should be content with a double promise made vnto him that he should presently after his death rest from all his labours and afterward stand vp in his lot in the resurrection 2. The text with the diuers readings 1. And at that time shall stand vp Michael the great Prince which standeth for the children of thy people and there shall be a time of trouble such as neuer was since there began to be a nation vnto this time and at that time the people shall be deliuered euery one that is found written in that booke in the booke B. G. but the article is prefixed which noteth some speciall booke 2 And many of them which sleepe in the dustie earth V. I. earth of dust H. not dust of the earth B. G. shall awake some to euerlasting life and some to shame and perpetuall contempt not to contempt that they may see alwaies 3 And they which instruct cause to vnderstand H. are teachers V. are wise G. B. are taught or learned L. but the word is in the active shall shine as the brightnes of the firmament and they which bring many turne many B. G. to righteousnes iustifie many H. as the
Dan. c. 1. c. 3. yet there was neuer an vniuersall persecution before for religion among the Iewes H. Br. in Daniel But Lyranus obiecteth so also Pererius and Pintus that there were greater persecutions before then this vnder Antiochus both intensive extensive in the intending and extending thereof in the greatnes and in the continuance the persecution by Nebuchadnezzer was both greater for the citie and Temple was destroied and many carried away captiue and many slaine it was also longer for it continued full 70. yeares Contra. It is true that the captiuitie of Babylon continued longer then this persecution but it was not greater for beside that all these outward calamities of the sword captiuitie spoiling of citie and Temple here concurred they were generally persecuted for their conscience and religion which triall they were neuer put vnto before so that in this respect these may be said to be the greatest troubles which euer that nation had 4. Quest. What deliuerance the Angel speaketh of and of whome v. 1. At that time shall thy people be deliuered euery one that shall be written in that booke c. 1. Bullinger vnderstandeth this deliuerance not in this life but at the comming of Christ which time is called the day of refreshing But then this clause should be confounded with the next v. 2. where he speaketh of those that shall rise and awake out of the dust vnto eternall life he therefore speaketh of an other deliuerance here 2. Some referre it to the spirituall deliuerance of the faithfull from the persecution of Antichrist in the end of the world isti vere salvabuntur de tribulationibus Antichristi these shall truly be deliuered from the tribulation of Antichrist Lyran. so Calvine vnderstandeth it of the spirituall victorie and conquest whereby the faithfull are conquerors euen in the middes of death Osiander of the spirituall deliuerance of the faithfull from Antichrists superstitions by the preaching of the Gospel But Daniel doubted not but that all the elect should be spiritually deliuered therefore some other deliuerance is spoken of from those externall troubles 3. Iunius in his commentarie applieth it to the vocation of the faithfull by Christ that although many should be called in common to the knowledge of Christ at his comming yet the Elect onely should be effectually called vnto life eternall But some externall deliuerance is here signified as the Angel spake before of an outward troublesome time 4. Iunius in his annotations followeth an other sense that euery one should be temporally deliuered from those troubles euen euery one whome it seemed good vnto God in his immutable decree to preserue but by the booke here is vnderstood the booke of life wherein they were written which were ordained to euerlasting life not any such knowledge or decree of God for a particular deliuerance 5. Some giue this sense that all the Elect of the Iewes should by these afflictions be brought vnto life eternall God would sanctifie their afflictions vnto them that thereby they should be consecrate vnto God and so obtaine euerlasting life according ro their election M. H. Br. But in this sense is excluded the temporall deliuerance which is promised for the comfort of the people 6. Pellican doth expound it altogether of their temporall deliuerance that they which then stood for the law obtinuerunt claram Deo auxiliante victoriam obtained a most glorious victorie by the helpe of God But euery one of the Elect in that time of persecution were not deliuered and all that temporally escaped it is hard to say whether they were all elected 7. Wherefore both these the spirituall and temporall deliuerance must be ioyned together that euery one of Gods elect should be deliuered some both in bodie and soule if any of the elect were slaine and put to death in that persecution though their bodie suffered yet their soule should be deliuered and afterward in the resurrection both soule and bodie should be saued as it followeth v. 2. 5. Quest. Whether all the Iewes shall be called before the comming of Christ. Because some vnderstand this deliuerance of the people of the Iewes of their last conuersion and calling in the ende of the world as Lyran. Perer. it shall not be amisse by the way to touch somewhat of that matter 1. Theodoret vpon this place and Gregor hom 12. in Ezech. doe deliuer their opinion that not all the nation of the Iewes but onely so many as shall by the preaching of Henoch and Elias be conuerted to the knowledge of Christ shall be saued the rest which shall cleaue vnto Antichrist who shall most of all deceiue the Iewes they shall be damned as it is said Apoc. 14. 9. If any man worship the beast and his image c. he shall drinke of the wine of the wrath of God But 1. if none els of the Iewes shall be called saue such as shall be conuerted by the preaching of Henoch and Elias none are like to be called at all for that is a meere fable of the returne of Henoch and Elias in their owne persons to preach vnto the world as is afterward shewed Controv. 2. 2. this opinion includeth a contradiction for if at the comming of Antichrist whome the Iewes suppose to be their Messiah he shall most of all seduce them then is it like that very few of the Iewes shall be conuerted but rather more hardened their hoped for Messiah as they thinke beeing come 2. An other opinion is that vniuersally all the Iewes shall be called as Chrysostome inferreth vpon those words Rom. 11. 13. if the diminishing of them be the riches of the Gentiles how much more shall their abundance or fulnesse be which fulnesse Chrysostome thus expoundeth quando vniuersi ad fidem accessuri sunt when all of them shall come vnto the faith hom 19. in epist. ad Romanos 3. But the safer opinion is betweene both these that neither vniuersally the whole nation is like to be called for in their best times when as the worship of God most flourished among them there were many carnall men and vngodly persons among them neither yet shall so fewe of them be conuerted because of the generalitie of the Apostles words v. 26. and so all Israel shall be saued as here in these troublesome times euerie one of the elect was preserued But it is euident by S. Pauls prophesie of the calling of the whole nation that the greater part shall be conuerted and beleeue so that the other part of those which shall remaine in their blindnesse and hardnesse of heart still shall be but small in respect of the other And thus the Scripture vseth to take all for the most and greatest part Now that there shall be before the comming of Christ such a generall calling of the Iewes the Apostle prooueth out of Isay 59. 20. the deliuerer shall come out of Zion and shall turne vngodlinesse from Iakob this prophesie is not yet fulfilled for though some of
the persecution of Antiochus and after the citie was recouered they returned againe as out of their sepulchers And by the writing in the book they meane such as faithfully stood in the defence of the lawe this exposition also followeth Pellican But Theodoret confuteth this interpretation by two sufficient reasons 1. they which fled away and hid themselues in the caues were all faithful men they fledde because they would not be forced to forsake the lawe but these that awake out of the dust arise some to life some vnto shame so it would follow in their sense eosdem fuisse pios impios that the same men were both godly and vngodly 2. these doe rise vp to eternall life but they which so returned from their dennes and caues died againe 3. wherefore though hitherto Porphyrie hath followed the sense of this prophesie well in applying it vnto Antiochus yet here he faileth 4. But it is no maruell that he beeing an enemie to the Christian faith doth obscure by his gloases so cleare a place for the resurrection of the dead it may seeme strange that Pellican a Christian interpreter should approoue that sense This was the heresie of Philetus and Hymeneus which said that the resurrection was past alreadie 2. Timath 2. 17. as Porphyrie here affirmeth the same vnderstanding this so euident a place for the resurrection metaphorically 2. Some thinke that mention is made here of the resurrection because it shall followe immediately after those troublesome times before spoken of of this opinion are all they which doe applie the times of trouble before spoken of to the last persecution vnder Antichrist as Lyranus Perer. Pintus with the rest of that side likewise Melancthon statim post haec certamina fiet resurrectio mortuorum streight after these combates shall be the resurrection of the dead so also Osiander huic postremae reformationi Ecclesiae sinis mundi imminet streight after this last reformation of the Church the ende of the world shall be at hand But it is at large shewed before quest 3. that the times of trouble before spoken of were those which fell out vnder Antiochus Epiphanes 3. Iunius in his commentarie maketh this to be the coherence that the Angel hauing spoken of the first comming of Christ before doth now ioyne thereunto his second comming declared by the effects the resurrection of the dead so also M. Calvin But it hath beene shewed before likewise that Christs first comming in the flesh is not here intended by the Angel 4. This then is the reason of the connexion that whereas before the Angel spake of the deliuerance of the people of God so many as were written in the booke of life because many of the Saints should be put to death the Angel addeth an other comfort that they should rest in the hope of the resurrection Polan And that place Heb. 11. 35. may serue fitly to expound this some were racked and would not be deliuered that they might receiue a better resurrection this also is further shewed by the example of such as suffred then how they comforted themselues in the hope of the resurrection as Razis when he pulled out his owne bowels which act of his cannot be commended called vpon the Lord of life and spirit that he would restore them againe vnto him 2. Macchab. 14. 46. Quest. 9. Why it is said many of them that sleepe c. shall awake and not all 1. Lyranus thinketh the reason to be this because of infants which shall rise againe but they cannot be said properly to awake because they shal neither haue sensum poenae vel gloria sense of paine or of glorie But this is an idle conceit for in the resurrection our bodies shall rise in perfection corruption shall put on incorruption 1. Cor 15. 53. then if our bodie shall rise perfect and incorruptible they shall haue perfect sense and other qualities of the bodie 2. Some thinke it is said many and not all in respect of the wicked of whom it is said non resurgent impij in iudicio Psal. 1. the wicked shall not rise in iudgement because they shall not rise vnto life Pintus But the vulgar Latine translateth not that place well the true reading is non consistent in iudicio the wicked shall not stand in iudgement And againe in this place the wicked are a part of this many some shall awake vnto shame 3. Wherefore these answeares may better serue 1. Augustine saith ponit aliquando scriptura pro omnibus vocabulum multis the Scripture putteth sometime for all this word many and he giueth instance of Abraham of whom the Lord saith in one place I haue made thee a father of many nations Gen. 17. and yet in another he saith in thy seede shall all nations be blessed Gen. 22. But this example is not so fit for in the one place the Lord speaketh of Abrahams carnall generation in the other of his spirituall seede namely Christ in whom all the nations of the world should be blessed that other instance giuen by Theodoret is more to the purpose Rom. 5. 18. by the offence of one the fault came on all men to condemnation and after in the next verse following the Apostle saith by one mans disobedience many were made sinners Here it is euident that many is taken for all 2. An other answer is that many are saide to rise because all indeede shall not rise againe because all shall not sleepe but they shall all be changed 1. Cor. 15. 51. Bulling Vatab. and againe in another place the Apostle saith we which liue and are remayning in the comming of the Lord shall not preuent those which sleepe Osiander 3. And otherwise it may be yet answered that this word rabbim many as it appeareth by the accent Zakeph ghadol is taken distributiuely that many should awake vnto life and many vnto shame Iun. in commentar Polan Quest. 10. A description of the resurrection of both good and bad vers 2. The resurrection of the dead is here described 1. in generall that many that sleepe in the dust of the earth shall awake 2. the particular euents are shewed that some shall awake vnto life some vnto shame In the first part 1. in that they are said to sleepe the beeing and remaining of the soule after death is signified as the soule liueth when the bodie is layd a sleepe 2. and by this phrase is also noted the naturall affection which the soule hath to the bodie that although they be sundred and separated a while by death yet they both make but one man as the soule and bodie are vnited together in naturall sleepe for the vnion of the soule and bodie is essentiall but the dissolution by death is accidentall by reason of sinne and therefore cannot hinder for euer the naturall and essentiall vnion Iun. 3. in that mention is made of the dust of the earth it putteth vs in minde of the first creation of man which was out
instrument of our iustification is faith whereby we apprehend the righteousnesse of Christ. 4. The ministring and vnder working or helping causes are the teachers and preachers who are as ministeriall causes of our iustification in setting forth the gospel of Christ and declaring the way vnto saluation in which respect they are said to iustifie And in this sense also they are said to saue others as S. Paul thus writeth to Timothie 1. epist. c. 4. 16. take heede vnto thy selfe and vnto doctrine c. for in doing this thou shalt saue thy selfe and them that heare thee so also S. Iames saith 5. 20. he that conuerteth a sinner shall saue a soule from death c. Quest. 13. Why Daniel is commanded to seale the booke and what is the meaning thereof 1. Some giue this sense praecepit vt involuat sermones signet librum vt legant plurimi he biddeth that he should fould vp this prophesie in darke speech and signe the booke that many may read it and seeke the truth of the historie Hierome But not onely the speach is folded vp but the booke was also kept secret because if it had come to the hands of the prophane sort they would haue made a scorne of it 2. Seale it vp as a perfect and absolute prophesie cui nihil sit amplius adijciendum to the which nothing is to be added Bullinger But S. Iohn is bid that he should not seale vp the prophesie of the Reuelation c. 22. 10. and yet it was perfect nothing was to be added thereto v. 18. 19. this then is not the meaning 3. Some say he is bid to seale it vp because it should not be accomplished till toward the ende of the world and till this prophesie beganne to take effect it should not be vnderstood Pap. But this prophesie was fulfilled before the first comming of Christ it was not therefore sealed vp to that ende 4. Wherefore by sealing vp the booke of this prophesie 1. it is insinuated that he should commit it to writing consigna librum make a booke 2. efferas aenigmatice he must set forth this prophesie in obscure tearmes and words Vatab. As Daniel vseth many strange words and phrases in this prophesie as c. 8. 3. Palmonâ— c. 11. 38. Mauzzim v. 45. aphadno M. Brought 3. maneat apud te instar theasauri let it remaine and lay it vp with thee as a treasure though others make small account of it yet doe thou keepe it as a treasure for the Church in time to come Calvin 4. seale it vp impart it not generally to all ne si in manibus prostaret omnium ludibrio esset least if it should come to euerie ones hands it might be made but a laughing game by the prophane and wicked Iun. in commentar so also Lyranus divina secreta non sunt omnibus reuelanda the diuine secrets must not be reuealed vnto all As our Blessed Sauiour faith Matth. 7. giue not that which is holy vnto dogges so our Sauiour spake vnto others in parables but vnto his disciples he expounded them apart as here these mysteries are reuealed vnto Daniel though they must be as a sealed book vnto others And hereof two reasons may be yeelded vt maligni non habeant materiam deridendi studiosi materiam se exercendi that both the euill and malicious should haue no matter to laugh at and the studious might haue matter wherein to exercise themselues 5. And further the sealing vp sheweth that there were many yeares yet to come before this prophesie should be fulfilled for it was 300. yeares from this time vnto Antiochus and for the same reason Iohn is bid not to seale vp that prophesie because some part thereof was presently to take place Apocal. 22. 10. see before c. 8. quest 36. Quest. 14. Vntill the time defined or appointed v. 4. what time this was here limited 1. Some vnderstand the ende of the world when these things should be fulfilled Bulling Osiand and so Pagnin readeth vsque ad tempus finis vnto the time of the ende But it hath beene shewed before that this prophesie contained in the 11. chapter was fulfilled in the dayes of Antiochus and much of it before 2. Some vnderstand the time of Christs comming who opened the seales of the booke Apocal. 5. and reuealed the mysteries which were hid before whereof this was a signe that in his passion the vaile of the Temple was rent Christ tooke away the vaile and the couering which hid from vs the mysteries and high things of God so Theodoret Pintus Pererius But in this sense Christ opened not onely the secrets of this prophesie but of all other in the old Testament 3. he meaneth then the time which was appointed of God when this prophesie should be fulfilled as Calvin Deus probabit ipso euentu se non frustra locutum c. God shall prooue by the euent that he hath not foreshewed these things in vaine est hic terminus non vnus sed multiplex and this tearme was not one but diuerse as the prophesies of this booke are diuerse and so were to haue their diuerse times of fulfilling Iun. So in the time of the Macchabees when diuerse of these things were fulfilled the Iewes did then beginne to looke into this prophesie as the storie of the Macchabees sheweth M. Br. And at the comming of Christ there was great expectation of the fulfilling of that prophesie Dan. 9. Quest. 15. Of these words many shall runne thorough and knowledge shall be encreased 1. Bullinger thus interpreteth that toward the end of the world men shall runne to and fro beeing certaine of nothing but distracted in opinion varijs se adiungent sectis they shall ioyne themselues vnto diuerse sects but the last words knowledge shall be multiplied are against this sense for where such vncertaintie is there knowledge cannot be encreased 2. Some reade thus oberrabunt multi many shall goe to and fro to get knowledge Vat. Genevens B. but knowledge is not had by wandring from place to place that sheweth rather ignorance Amos. 8. 12. 3. Some expound thus many shall runne thorough this booke and they shall diuersely expound it Lyran. gloss Hugo because the Scripture admitteth diuerse senses Perer. But thus opinions are multiplied not knowledge 4. Hierome well by running thorough vnderstandeth the diligent perusing of this book that though now it were not regarded yet many in time to come should giue their minde vnto it so also Iun. Polan and so M. Calvin expoundeth the word shuth investigabunt they shall search multi se ad scripta tua legenda conferent many shall settle themselues to read thy writings Osiand And withall here is signified that Deus sibi multos discipulos colliget God shall raise vp vnto him many disciples Calvin So that in the great persecution vnder Antiochus many shall be found faithfull who shall cleaue vnto this prophesie Polanus 16. Quest. What two they were whome Daniel saw
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
said to be there written by God for as the Preacher saith Eccles. 3. 14. I know that whatsoeuer God shall doe it shall be for euer his workes are perfect therefore he writeth not any there and blotteth them out againe 3. Wherefore the best solution is this that God is said to blot out not properly but by a certaine similitude as he is saide in Scripture to repent to be angrie they are blotted out that is the Lord declareth by the euent that they were neuer written there as Augustine well saith hoc dictum est secundum spem ipsorum this is saide in respect of their hope they tooke themselues to be written there and they are saide accordingly to be blotted out that is non ibi se scriptâ—s agnoscent they shall finde and acknowledge that they are not written there in deede August in Psal. 68. So the Scripture sometime speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the opinion of men as Matth. 8. 12. the children of the kingdome shall be cast out into darknes and Matth. 9. 12. I come not to call the righteous but sinners to repentance here they are called the children of the kingdome and the righteous in respect of their own opinion and others not that they were so in deede And so some making a glorious shew for the time of righteousnes seeme to themselues and others to be written in Gods booke and yet are not Pellican But yet a further doubt is mooued concerning Moses words that wished to be rased out of Gods booke he was there written in deede and therefore this solution will not serue here of this now more in the next place 5. Contr. In what sense Moses wisheth to be rased out of Gods booke Exod. 32. 32. Though this question be sufficiently handled elsewhere yet it shall not be amisse to adde somewhat more concerning that matter and the rather because the other booke may be not so readie at euerie ones hand 1. Some thinke that Moses speaketh of the booke not of eternall but of this present life desiring in effect to giue his life and to shed his blood that the people might be saued in which sense also S. Paul wisheth to be anathema and accursed for Israels sake thus Origen in 9. ad Roman so also Hierome noluit deleri de libro vitae perpetuo sed in presentâ— he would not be blotted out of the booke for euer but for the present qu. 19. ad Algasiam to the same purpose Euthyâ—ius who maketh three books of Gods prescience as is shewed before quest 6. and here Moses speaketh de libro vitae corporis of the booke of the life of the bodie wherein all men both good and bad are written But Chrysoctome lib. de compunct cord and lib. 3. de prâ—â—ident by this argument confuteth this opinion Moses and Pauls desire were all one now Paul desireth to be separated from Christ for his brethrens sake Rom. 9. 3. but the death of the bodie doth not separate from Christ but rather more speedily bringeth the faithful to Christ as the Apostle â—aith I desire to be dissolued to be with Christ Ph. 1. 23. 2. Basil thinketh that Moses and Paul in thus desiring were not ignorant that they could not be separated from God in thus praying it proceeding from so great charitie but they rather hoped to receiue so much the more at Gods hand for it in libr. regular But if they had thus praied onely of this minde they had respected themselues more then the glorie of God 3. August queast 140. in Exod. thinketh that this wish of Moses proceeded ex ingenti quadam divinae familiaritatis securitate from a wonderfull securitie and familiar assurance that he had with God and he maketh this to be the effect of Moses speach either forgiue the people this sinne or blot me out but I am assured thou wilt not blot me out therefore forgiue them But the Lords answer I will blot out him whosoeuer sinneth sheweth that Moses wish was to be blotted out and he sheweth not his assurance in so wishing not to be blotted out 4. Bernard thinketh that this wish came à paterno affectu from a fatherly affection ne solus ipse excluso populo c. that he alone without the people would not attaine vnto euerlasting life serm 12. in Cant. But this had beene no orderly affection to wish to be damned with others the hope of the faithfull is such that they doubt not to be saued though all the world beside be damned 5. Rupert lib. 3. in Exod. giueth this sense either forgiue them or els it must needes follow that I also be blotted out of thy booke because I am likewise a sinner But this had shewed some diffidence and doubtfulnes in Moses of his owne saluation 6. Hugo in Psal. 138. maketh two bookes of life one of the present state of iustice out of the which Moses wisheth to be rased out the other the booke of predestination But this had beene to tempt God to wish to fall from the state of grace into sinne 7. Caietane thinketh the meaning to be but this that he desireth to be blotted de libro principatus out of the booke and decree of his principalitie and gouernment to loose that princely office ouer the Lords people which God had assigned him vnto 8. And R. Salamon Ioachi much to the same purpose vnderstandeth by the booke the Pentateuch out of the which Moses wisheth his name to be blotted that is no mention to be made of his name or of his acts therein But Gods answer taketh away both these interpretations him that sinneth wil I blot out of my book but in the Pentateuch the names of many sinners are written And Moses only had the principality appointed vnto him for his time there was none other written there but he but God speaketh of the blotting out of others 9. Lyranus thinketh that as Christ secundum voluntatem partis sensitivae in the will of his sensitiue part desired the cuppe to passe quem voluntas rationalis appetebat which the will of his reason desired so Moses here secundum desiderium partis inferioris in the desire of the inferiour part of his minde that is his will and affection wisheth to be blotted out though in his superiour part that is in his iudgement he would not haue it so But this comparison is not alike for the desire in Christ to escape death was naturall but this wish of Moses to perish not onely temporally but eternally was supernaturall and to wish one thing one way and not an other way includeth a contradiction 10. Alphons Abulens in Exod. thinketh it is an hyperbolical speech and not literally to be taken as was that of Rachel to Iaakob Giue me children or els I die not that shee preferred the hauing of children before her life but in so speaking shee sheweth her vehement desire But Gods answer to Moses in the same phrase sheweth that Moses so
them but betweene them and seeing here there is euident description of a place the words are to be taken literally not in allegoricall sense as Nahum 3. 9. art thou better then No full of people which lay vpon the waters whose ditch was the Sea c. 2. True it is that the Church of God is in diuerse prophesies resembled to a mountaine by allusion vnto the mountaine whereupon the Temple was built but to appropriate this to any particular place as namely to the citie of Trent in that sense is not safe for so the title of the true Church of Christ should be giuen to that Antichristian assemblie This may more fitly be applied vnto that Laterane Councel vnder Leo the 10. which was held at Rome which is situate indeede betweene two Seas Tyrrhenum and Adriaticum 3. If the Prophet had in direct tearmes expressed the Seas by their names it had beene an historie rather then a prophesie and it is euident that in Scripture that salt lake is called by the name of the Sea as Numb 34. v. 6. the Mediterranean is called the great Sea and the other the salt Sea v. 3. wherefore seeing we can find this prophesie to haue beene literally and historically fulfilled when Antiochus captaines pitched in Emâ—aus in the beginning of the mountaines as hath beene shewed at large cap. 11. quest 50. it is in vaine to runne to allegories Argum. 3. The words following also he shall come to his endâ— and none shall helpe him Graserus proceedeth to applie vnto the Romane Antichrist and sheweth the fatall end of his Antichristian kingdome to be at hand which 1. he doth gather by two arguments the great insolencie of the Papall Sea for pride goeth before a fall and the most desperate means which the Romanists vse to maintaine their kingdome their sophisticate doctrine and their perfidious and treacherous practises which beeing the chiefe meanes which are left vnto them it is euident that their disease is dangerous and deadly the meanes beeing so desperate pag. 462. 2. And further it is said none shall helpe him herein Antiochus in his miserable end was a type of the ruine of Antichrist who was striken with such a loathsome disease that his own friends did forsake him and could minister no helpe vnto him Such was the fal of Babylon as the Prophet describeth it Ierem. 51. 8. howle for Babel bring balme for her soreâ—f she may be healed So the sickenesse of Antichrist when God striketh him shall be incurable and remedilesse By two speciall meanes is Antichrists kingdome vpheld by the Iesuites corrupt seducing and by the seâ—ular arme afflicting the Church especially by the Spaniards But neither of these can restore vnto Antichrist the former glorie of his kingdome The first may be likened vnto the Assâ—ssines among the Turkes whose founder was one Alohadinus who inuented this deuise to encrease his sect he caused to be planted in a most fruitful valley pleasant orchards and gardens which all kind of carnall delight varietie of delicate ments with beautifull damsels to attend vpon them This beeing done this Alohadinus fained himselfe to be Mahomets companion and to haue receiued power of him to conferre Paradise vpon whom he would Hereupon he would make choice of the best witted and most goodly young men whom he with a certaine drinke would cause to be cast asleepe and then conuay them to that valley where awaking they should enioy al terrene pleasure then he would cast them into a sleepe againe and conuey them thence so they made report that they had beene in Paradise and by this deuise he drewe vnto him 60000. to be of his sect the like sleights doe the Iesuites vse to promise heauen and releasing out of purgatotie to those that will set afoote their wicked deuises But they notwithstanding labour in vaine So likewise the secular powers haue laboured to aduance the papall kingdome as Henrie the 3. in Fraunce the king of Spaine in the lowe countreys which warres the Prince of Parma confessed had cost the king of Spaine vnto the yeare 1585. sixe hundred tunne of gold The like attempt he made against England in the yeare 88. which he assaulted with that great nauie and armie the maintenance whereof stood him in 30000. ducates euerie day yet they â—aue missed of their purpose Thus Christ the king of his Church sheweth his power in abating the pride of Antichrist but he at once thinketh it not good to dissolue his kingdome to trie the fidelitie of his seruants and to take away securitie to this purpose Graserus p. 465. to p. 467. Answ. All this we willingly confesse may typically be applyed and that verie fiâ—ly to the Romane Antichrist so that the historicall ground be first layd in Antiochus which Graserus seemeth to acknowledge whose singular industry and iudicious application of this prophesie deserueth much commendation though he faile in the historicall sense And this shall suffice briefely to haue beene touched out of Graserus God be praised A Table of the questions THe prophesie of Daniel explaned Generall obseruations vpon the whole booke Of the diuers languages vsed in this booke and why Daniel writeth a great part therof in the Chalde tongue 1. qu. Of the author of this propheticall booke of Daniel 2. qu. Of the signification of the name Daniel 3. qu. Of the kinred of Daniel 4. qu. Why Daniels kinred is not particularly expressed in the text 5. qu. When Daniel began to prophesie and at what age 6. qu. Of the time when Daniel had his seuerall visions 7. qu. Of the whole time of Daniels age and time of prophesying 8. qu. Why Daniel is not mentioned to haue returned with the rest out of captiuitie 9. qu. Of the times wherein Daniel liued compared with forren Chronicles and of the memorable things which happened therein 10. qu. Of the excellencie vse and vtilitie of this booke of Daniel 11. qu. Of the authoritie of the prophesie of Daniel 12. qu. Of the obscuritie of this prophesie Questions vpon the first Chapter of Daniel 1. qu. Of the third yeare of Iehoiakim which is called the fourth Ierem. 25. 1. how these places are reconciled 2. qu. How this third yeare of Iehoiakims raigne is to be counted 3. qu. Of Iehoiakim and Iehoachaz what difference betweene them 4. qu. Why the king of Babel had such an enuie against Iehoiakim 5. qu. Of Nabuchadnezzer the king of Babel and how many there were of that name 6. qu. Of the acts exploits of Nabuchadnezzer 7. qu. Of the time of Nabuchadnezzers raigne 8. qu. Of the citie of Babylon 9. qu. Of the citie Ierusalem 10. qu. v. 2. What this phrase meaneth to be giuen into ones hand 11. qu. How Iehoiakim was giuen into Nabuchadnezzers â—and whether he carried him to Babylon 12. qu. Whether Daniel at this time went into captiuitie with Iehoiakim 13. qu. Why it pleased God that Daniel and others that feared God should be taken captiues 14. qu.