vsed in the Church of God if they had beene simply vnlawfull Papp neither can it be saide that the vse of such musicall instruments then was altogether ceremoniall for they vsed them as well in their ciuill reioycings as in their Ecclesiasticall assemblies the vse thereof holding still in the one can not be vtterly condemned in the other Concerning singing S. Paul alloweth speaking in hymnes and Psalmes and spirituall songs the Christians as Plinius secundus writ vnto Trajane had their antelucanos hymnos their morning songs which they song before day vnto Christ Flavianus and Theodorus at Antioch Basil in the East Churches and Ambrose at Millaine brought vp the vse of singing 2. Yet Christians now are not to take the same libertie in these externall parts of Gods seruice as the Church of the Iewes did but as they kept their Sabbath with outward obseruations much respecting the corporall rest but Christians now make the outward rest the least part of the Lords day consecrating the same chiefly to spirituall exercises So now the greatest part of the seruice of God must be spent in spirituall instruction the other must be vsed onely as an handmaid 3. These rules then ought to be obserued in Church songs and musicke 1. that it ought to be graue and sober and musicall instruments should so be handled vt ad cantus solennes Ecclesiasticos adhibeantur that they be applied vnto the songs of the Church non ad vagam inanem aurium delectationem not for the wandring and vaine delight of the eares c. that all things in the Church may be done to edifying 2. Vt non maior pars temporis illis instrumentis tribuatur c. that the greater part of time should not be giuen vnto those instruments and songs and the lesse to the word of God and the Sacraments but as the Apostle saith that all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order and decently that euery part of diuine seruice as it is more necessarie so it should haue the most time Papp 3. We must not rest in the outward sound to imagine that God is pleased and satisfied with such melodie for this was the difference betweene the vse of instruments in the Church of God among the Iewes there and among the idolatrous Chaldeans they vsed them as helps of their infirmitie yet manebat illud principium spiritualiter Deum esse colendum that principle remained that God was spiritually to be worshipped But the other putarunt se Deo satisfecisse thought they had satisfied God if they did heape together musicall instruments Calvin We may then sing and speake in hymnes and psalmes but we must make a melodie also in our hearts Eph. 5. 19. whosoeuer singeth with his voice and not with his heart mocketh God and deceiueth himselfe This then is the difference betweene religious and superstitious deuotion true deuotion is first wrought within by the preaching of Gods word and then is helped without by such externall meanes but superstition and blind deuotion first beginneth with the eare and eye and then affecteth the heart where the Lord then is rightly serued they that worship him first doe beleeue with the heart and then they confesse with the mouth Rom. 10. 10. Concerning the moderate vse of Church musicke see more Synops. papism p. 594. 6. Controv. That the multitude of professors doth not argue the truth of the profession v. 3. All the gouerners of the Prouinces were assembled to the dedicating of the image If the truth should here haue beene tried by the multitude then Nebuchadnezzers idolatrie should haue had the approbation which was receiued of so many thousands whereas here were onely three found to be the true worshippers of God It is true therefore as Cyprian saith multitudo errantium non parit errori patrocinium that the multitude of those that erre is no patronage for error Our blessed Sauiour saith Broad is the way that leadeth to destruction and many there be which goe in thereat and the way is narrow which leadeth vnto life and few there be that finde it Matth. 7. 13 14. Then the Romanists doe in vaine obiect and obtrude their vniuersalitie and multitudes for neuer was any sect or profession in the world more vniuersally receiued then was the Pagans idolatrie and the number of true professors hath alwaies beene the smallest as our blessed Sauiour calleth his flocke A small flocke Luk. 12. 32. see further Synops. Cent. 1. err 19. 7. Controv. Of superstitious dedications v. 3. They were assembled to the dedication of the image Nabuchadnezzer in the dedication of this image offended two waies 1. in the end and vse in that he dedicateth it to an idolatrous purpose for the which he had no warrant 2. in the manner he did dedicate it onely by a pompous and theatricall solemnitie with all kind of lasciuiousnes and excesse as the Israelites did consecrate their golden calfe Such like dedications haue the Papists of their Churches to this day 1. they consecrate them to a false end as dedicating them vnto Saints and making them temples of the breaden bodie of Christ 2. they vse diuers superstitious toyes as oyle salt ashes tapers and such like whereas it is praier and the word whereby Churches as all other things are consecrated to their proper ende and vse Bulling see more hereof Synops. Cent. 2. err 58. 8. Controv. That Councels and generall assemblies may erre Vers. 4. Be it knowne vnto you all people nations and languages Here was a verie generall assembly and Councell gathered together out of the most famous kingdomes and prouinces of the world who all notwithstanding erred and were deceiued in setting vp and adoring this image And not onely were the great councels of the heathen and Gentiles thus deceiued but euen among the people of God also as Aaron with the greatest part of Israel did all consent and ioyne together to make a golden calfe therefore the Romanists standing vpon the decrees and constitutions of their generall Councels which they erroneously hold cannot erre doe therein deceiue themselues and others Bullinger See further Synops. Cen. 1. er 33. 9. Controv. The fire and sword and other cruelties the weapons of idolaters and superstitious men Vers. 6. Whosoeuer falleth not downe c. shall be cast into the middes of a fierie fornace After the same manner were the holy martyrs vsed in the most cruell and bloodie persecutions vnder the Emperours of Rome as Tertullian complaineth ad bestias impellimur ignibus vrimur in metalla damnamur in insulas relegamur we are forced vnto the beasts burned with fire condemned to the mettals banished into the Islands c. with these engins haue the Popes of Rome raged against the seruants of Christ in Germanie Italie France Spaine England Scotland condemning them to the fire as our Blessed Sauiour foretold it shall come to passe that whosoeuer killeth you will thinke he doth God seruice Iohn 16. 1. 10. Controv.
Iupiter I haue taken the earth to my selfe take thou heauen c. with which picture Alexander was so delighted that he proclaimed none should take his picture but Lysippus 6. Such was his celeritie also that in the space of 13. yeares he conquered more nations then one would haue thought he could haue trauelled ouer in so short a time Apelles therefore pictured Alexander with a thunderbolt signifying his great swiftnes and agilitie in his exploits 7. Alexanders great â—ame also may be counted among other parts of his greatnes by the which he subdued more nations then by warre for the very terrour of his name made many Kingdomes submit themselues vnto him and at the same time when he died he expected Embassadours from all the Nations of Europe from France Spaine Italie Sicilie and from Africa for if he had not then died he had taken order to prouide him a great navie to haue compassed Arabia and Africa and so to haue surprised Spaine and Italie 8. The acts and monuments of Alexander are to be counted among other memorable things as first the Cities which he built which Plutarke nameth to haue beene 70. then he brought the barbarous nations to ciuilitie he taught the people Hyrcani the vse of mariage the Arachosians tillage and husbandrie the Sogdians that they should nourish and not kill their parents the Persians to honour their mothers and not to vse them for their wiues the Scythians that they should not eate the dead but burie them 9. Adde hereunto his singular vertues his constancie and patience in induring of labour his clemencie toward those whome he conquered the same day he tooke and restored againe to the king of India his kingdome Darius mother he honourably entertained as a Queene his continencie was singular Darius wife and his most beautifull daughters he touched not but preserued their chastitie neither would he see them But his liberalitie and magnificence exceeded his other vertues he gaue 23. thousand talents among his souldiers to pay their debts he bid to one feast 9. thousand ghests and gaue vnto euery one a cuppe of gold to one that asked a reward of him he gaue a citie which he refusing as too great a gift for him Alexander said Non quaero quid to decet accipere sed quid me decet dare I stand not vpon it what it is meete for thee to take but what it is fit I should giue And to conclude this point Plutarke saith that those vertues for the which seuerally certaine worthie men haue beene commended did all concurre in him as the valour of Achilles the chastitie of Agamemnon the pietie of Diomedes the courage of Cyrus the policie of Themistocles the boldnes of Brassida the wisdome of Philip his father 10. This was also part of his terrene happines that as he counted Achilles happie because he had Homer to set forth his praise so he had diuers excellent writers to register his acts as Ptolome King of Egypt Hecataeus Aristobulus Callisthenes Onesicratus Diodorus Siculus Trogus Pompeius Iustinus Q. Curtius with others Quest. 49. vers 40. Whether this fourth kingdome must be vnderstoode to be the Romane Empire There are here two opinions some take the Romane Empire to be vnderstood by this fourth kingdome which is compared to yron and the same to continue after the comming of Christ to the ende of the world as Lyranus interpreteth the two legges of the diuision of the Romane Empire into the Occidentall and Orientall at Constantinople of the same opinion are Rupertius Hugo Cardinal Pintus and of our writers Bullinger Pellican Geneuens Caluin Melancthon Osiand Some doe here comprehend the Romane Empire but vntill the comming of Christ as Pererius in vers 32. We will examine their reasons 1. Vers. 28. Daniel saith that the Lord shewed the king what should come to passe in the latter dayes therefore all the Monarchies to the ende of the world are here signified Contra. The word acharith as is before shewed doth not onely signifie the latter or extreme dayes but the time following as it is taken Gen. 49. 1. and the Prophet expoundeth himselfe vers 29. what is meant by the latter dayes that which should come to passe hereafter 2. It is not like that the Lord would conceale this thing from his Prophet and that Daniel speaking of three of the Monarchies should omit the fourth which was the greatest of all neither would the Lord leaue his Church without comfort herein Contra. 1. As God reuealed not his whole minde vnto the rest of the Prophets so neither had Daniel a cleare vision of all which should happen in the world 2. he toucheth all these foure kingdomes and gouernments which should be the chiefe oppressors and afflictors of his people vntill the rising of Christs kingdome vntill which time they had not endured much at the Romanes hands but by their owne procurement Daniel therefore speaketh of those kingdomes onely which medled most with the people of God then it much belonged not to their present comfort to heare of those kingdomes which should come afterward 3. Daniel prophesieth of the kingdome of Christ which should still encrease vnto the ende of the world vers 44. And cap. 12. 2. he euidently speaketh of euerlasting life and of the resurrection Contra. 1. The Prophet doth but touch that by occasion in a word to shewe the perfection and consummation of Christs kingdome it followeth not that therefore he should describe all the Monarchies to the ende of the world 4. But the euent of things answering to this prophesie sheweth that it is most fitly applyed to the Romane Empire 1. Because as yron the Romane Empire subdued all other kingdomes for whereas Alexanders kingdome was diuided into foure Prolome had Egypt Seleucus Syria Antigonus Asia the lesse and Antipater Macedonia who also obtained Antigonus regiment all these foure dominions were dissolued and dissipated by the Romanes Paulus Aemilius ouercame Perseus king of Macedonia and led him with his two sonnes Philippui and Alexander in triumph Lucullus and Pompeius subdued Mithridates and Tygranes and brought vnder the Syrian kingdome and Augustus Caesar ouercame Antonie with Cleopatra his wife and made a Prouince of Egypt And all the East countries Pompey the great subdued and ioyned to the Romane Empire as Asia Pontus Armenia Paphlagonia Cappadocia Cilicia Syria with others waging battell with them 30. yeares together hauing slaine put to flight or taken an 121. thousand and 83. thousand and taken 846. shippes and a 1538. cities and castles Plin. lib. 7. cap. 26. Bulling Pap. and Lyranus sheweth 3. wayes whereby they became such conquerours sapientia exercitio armorum bonâ— regimine by their wisedome exercise of warlike feates and good discipline and gouernement 2. The two legges doe signifie the diuersitie of gouernement which was euidently seene in the Romane common wealth first they were gouerned by Kings then by Consuls afterward by Tribunes they had their decemviri their Dictators for a
sinne so long to afflict his Church 4. Some vnderstand here no certaine but an indefinite and vnlimited time as Oecolamp multiplicatione dierum longum tempus Antichristianae impietatis agnoscas by the multiplying of dayes knowe that the time of Antichrists impietie shall be long so also Calvin by this number of dayes thinketh that tempus immensum a great time is signified 5. Pellican contrariwise inferreth magnus numerus sed breue tempus significat a great number of dayes but it signifieth a short time that the Iewes sacrifices should not long continue after Christs death But in that this number receiueth an addition of 45. dayes which make with the former summe a 1335. dayes it is euident that a certaine time is hereby signified 6. Wherefore that which he called before a time two times and an halfe is here explained to be 1290. dayes that is 3. yeares 7. moneths and about 13. dayes which must beginne from the profanation of the Temple by Antiochus which was in the 145. yeare the 15. of Casleu which was the ninth moneth 1. Mac. 1. 57. and must ende 45. dayes before Antiochus death Iunius setteth downe the time precisely when the 1290. dayes ended in the 15. day of the moneth Xanthicus which is the 11. moneth in 48. yeare when Antiochus by his publike edict and writing confirmed and ratified the Iewes religion restored by Iudas Macchabeus But the time will not agree if we beginne from the profanation of the Temple from the 15. of the 9. moneth Casleu in the 45. yeare from whence to the 15. of the 11. moneth Xanticus in the 48. yeare are but 3. yeares and iust 2. moneths therefore Iunius in his commentarie to helpe this beginneth the profanation of the Temple in the 15. day of the 4. moneth in the 145. yeare and citeth 1. Macchab. 1. and so the time will agree but there the moneth Casleu is named 1. macchab 1. 57. which was the ninth not the 4. moneth 1. Macchab. 4. 52. therefore I rather with Polanus thinke that the 1290. dayes determine at such time as Iudas Macchabeus had prosperous successe against the Ammonites with their captaine Timotheus after he had cleansed the Temple and Antiochus himselfe was forced to suffer the Iewes to enioy their libertie and religion and this was 45. dayes before the death of Antiochus though the precise and particular time be not expressed in storie Quest. 26. The tearme of 1335. dayes expounded 1. This tearme of 45. dayes added to the former number of a 1290. dayes maketh it a 1335. dayes so many dayes after the death and slaughter of Antichrist shall Christ come in his maiestie Hierome with whom consenteth herein Pererius and the Romanists in generall because they thinke by this meanes to free the Pope from this imputation to be Antichrist But this opinion cannot stand 1. they cannot assigne the right cause why these 45. dayes should be giuen after the death of Antichrist Theodoret thinketh that in this space Henoch and Elias shall preach vnto the world but Hyppolitus holdeth and so the Romanists generally that they shall be slaine by Antichrist some thinke this respite shall be giuen for the repentance of the world but 45. dayes is a small tearme for repentance God gaue the old world an 120. yeares for their repentance 2. if Christ shall come to iudge the world iust 45. dayes after the death of Antichrist then the verie day of Christs comming may be knowne before which is contrarie to the Scripture 3. Lyranus thus argueth that whereas at the comming of Christ there shall be great peace and securitie eating and drinking and feasting this great securitie would aske a larger space then of 45. dayes 2. Lyranus noteth that some Hebrewes take these dayes for so many yeares that after the setting vp of that abhomination in the Temple there should be a 1335. yeares to the comming of their Messiah But they are herein much deceiued for if they reckon from the setting vp of the idol by Antiochus in the Temple which was as Eusebius counteth in the 153. Olympiad there are runne aboue a 1700. yeares if from the last setting vp of the image of Adrian which was in the yeare of the Lord an 140. according to Eusebius then are there expired aboue a 1460. yeares from thence 3. M. Calvin thinketh that this addition of 45. dayes signifieth no certaine time but onely hereby is signified that although the time seeme to be prolonged for the deliuerance of the Church yet the godly should waite with patience so also Oecolampad Pellican But this adding and putting to of one number to another euidently sheweth that a certaine summe of yeares or dayes is intended 4. Melancthon putteth both these numbers of a 1290. and a 1335. together which make 7. yeares and three moneths which tearme he beginneth in 145. yeare of the Greeks and endeth in the 151. yeare when Nicanor was ouercome But these two numbers haue the same beginning from the time that the daily sacrifice should cease 5. Some by these two summes put together vnderstand so many yeares namely two thousand six hundred and odde whereof 6. hundred were expired at Christs comming and two thousand should runne out afterward But who can define whether the world shall yet continue 400. yeares the day yeare or houre is not reuealed 6. Osiander thinketh this last summe of a 1335. yeares to be set for the continuance of the kingdome of Antichrist vnderstanding so many yeares but he thinketh it is not known when this tearme taketh beginning because God would haue the time of Christs comming to iudgement kept secret But neither shall the kingdome of Antichrist continue so many years neither doth this prophesie properly but by way of analogie cōcerne the latter times 7. Bullinger taketh these 45. dayes to beginne from the taking of the citie for immediately after many were sold into captiuitie condemned vnto the mines and stone quarries some reserued for triumph therefore he should be thought an happie man that suruiued vnto the ende of these dayes But these miseries of the Iewes continued longer then 45. dayes or 40. yeares after the destruction of the citie and what happinesse could there be vnto that nation to see their Temple and citie layed wast 8. Therefore these 45. dayes added to the former summe are prescribed to shewe the death of Antiochus which was in the 149. yeare as 1. Macchab. 6. 16. though the verie moneth and day of his death be not expressed in that historie yet it is without question that it was 45. dayes after the religion of the Iewes was restored and their state setled Iun. Polanus Thus haue we fowre tearmes set downe concerning the persecution of Antiochus 1. 2300. dayes c. 8. 14. which maketh 6. yeares 3. moneths and 20. dayes which comprehendeth the whole time from the first beginning of that persecution before the Sanctuarie was defiled see more hereof c. 8. quest 24. 2. there is a time two times and a
cease vnder Antichrist for he shall fit in the Temple of God and so reteine some outward markes of Christian religion as baptisme and yet in deede be an enemie to the Christian faith 3. Though in the reformed Church there is thankes be to God publike exercise of the right sernice of God yet vnder the Papacie the true worship of God is abolished idolatrie invocation of Saints and other strange worships are brought in 4. The Masse is not that daily sacrifice here spoken of it is rather that abominable idol which abrogateth the vertue of Christs sacrifice vpon the crosse and maketh the oblation of a peece of hallowed bread a sacrifice propitiatorie for the quicke and the dead 3. Argum. They which goe about to abrogate the sacrifice of the Eucharist are the forerunners of Antichrist but the Protestants not the Papists abolish the sacrifice of the Eucharist Ergo. Bellar. ibid. Answ. 1. The Protestants doe obserue and keepe the true institution of the Lords Supper called the Eucharist which they celebrate as an Eucharisticall and commemoratiue sacrifie not as propitiatiue as the Papists doe for Christ hath with one offring consecrated for euer them that are sanctified Heb. 10. 14. therefore he was not to offer himselfe vp often Heb. 9. 25. we vse it as a commemoration of Christs sacrifice according to his owne commandement doe this as oft as ye doe it in remembrance of me Thus Theodoret writeth hauing mooued this question cur noui testamenti sacerdotes mysticum sacrisicium peragunt c. why the Priests or ministers of the newe testament doe celebrate a mysticall sacrifice seeing Christ by his sacrifice hath made other sacrifices not now to be necessarie clarum est ijs qui in rebus diuiuis sunt eruditi nos non aliud offerre sed illius vnius salutaris memoriam peragere it is well knowne to those which are skilfull in diuine things that we offer no other sacrifice but celebrate a memorie of that one healthfull sacrifice for this the Lord himselfe commanded doe this in remembrance of me c. so Theodoret in c. 8. ad Hebraeos 2. But the Papists indeede haue abrogated the true vse of the Eucharist turning bread into flesh a Sacrament into a sacrifice a commemoration into an oblation eating and drinking into gazing and shaking to and fro and lifting vp in stead of worshipping God adoring a peice of bread and such like profanations haue they brought in of the Lords Supper 4. Argum. 45. dayes after the death of Antichrist Christ shall come vnto iudgement But the Pope hath raigned these 500. yeares in the Church vtroque gladio by both swords euen by the protestants owne confession and yet Christ is not come vnto iudgement Ergo. Bellar. lib. 3. de Roman Pontisi c. 9. Answ. 1. If iust 45. dayes after the death of Antichrist Christ shall come to iudge the world then they which liue at that time shall be able to assigne the verie day of Christs comming and so shall be wiser then the Angels to whom the day and houre of Christs comming is vnknowne 2. This prophesie of a 1335. dayes concerneth not Antichrist it was fulfilled in the death of Antiochus who miserably ended his dayes 45. dayes after the restitution of religion among the Iewes see before quest 26. 3. In that Bellarmine confesseth that the Pope hath raigned so long with both swords therein he sheweth him to be the Antichrist for Christ saith learne of me for I am humble and meeke Matt. 11. 29. and the Prophet Isay saith speaking of the kingdome of Christ c. 11. 9. then shall none hurt or destroy in all the mountaine of mine holinesse the Pope then that killeth and destroyeth with the sword the innocent sheepe of Christ is the verie Antichrist 6. Morall obseruations 1. Observ. Michael the great Prince standeth for his people v. 1. At that time shall Michael stand vp c. This is the comfort of Gods Church though Turke and Pope and other aduersaties doe stand vp against them yet they haue Michael the great Prince to fight for them who shall deliuer his Church from their cruell rage and not suffer them further to preuaile then it shall be for his glorie and the triall of their faith and this is that which our Sauiour hath promised Behold I am with you alwaies to the ende of the world Matth 28. 20. 2. Observ. The hope of the resurrection doth arme vs against all afflictions yea death it selfe v. 3. Many of them that sleepe in the dust of the earth shall awake c. This ought to be our comfort that although the members of Christ are persecuted in this world vexed and tormented giuen to the fire slaine with the sword cast into the Sea yet God shall restore vnto them all their parts againe this was Iobs comfort in his greatest extremitie c. 19. 25. 26. I knowe my Redeemer liueth c. and I shall see him in my flesh 3. Observ. It is not sufficient to knowe the will of God but we must teach it others and doe it our selues v. 3. They that turne many to righteousnes Christ requireth of his disciples both to teach and themselues to obserue his commandements Matth. 5. 19. for like as the ostrich hath wings but flieth not with them and as the stomake which receiueth meate and keepeth it neuer digesteth well vnlesse it transmit it ouer vnto other parts so are they which haue knowledge and other gifts and seeke not to benefit others thereby 4. Observ. The glorie of the next life should teach men temperance and sobrietie v. 3. They shall shine as the starres The bodies of the Saints shall be so glorified in the resurrection that they shall shine as the starres yea as the Sunne in the kingdome of God Matth. 13. 42. If men doe hope to haue their bodies vessels of so great glorie they must take heede that they defile them not with surfetting drunkennesse vncleanesse Such filthy and polluted vessels are no fit temples for the spirit of God Thus S. Peter exhorteth 2. epist. 3. 14. Beloued seeing yee looke for such things be diligent that yee may be found of him without spot and blamelesse 5. Observ. Against curiositie v. 9. Goe thy way Daniel for the words are cloased vp In that Daniel obtaineth not altogether his desire for the knowledge of these hid mysteries it teacheth vs that we should not curiously presse to knowe such things which it hath pleased God to keepe secret So the Apostle aduiseth that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand according to sobrietie Rom. 12. 3. 6. Observ. Of the vse and ende of affliction v. 10. Many shall be purisied made white and tried Here are three effects of affliction expressed 1. as the wheate is purified from the chaffe so by affliction the fathfull are discerned from the hypocrites as the Apostle saith in an other case 1. Cor. 11. 19. there must
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
controuersie 1. Controv. Whether the changing of the Popes name be grounded vpon the example of Peter Vers. 7. Vnto whom the chiefe of the Eunuches gaue other names hereupon Pintus taketh occasion to speake of that custome of the Romane Bishops who at their inauguration doe take vnto them newe names Celius Rhodiginus out of Platina alleadgeth this to be the reason thereof because Sergiuâ— the second had but an homely name before he was called os porci swines face and thereupon would be called by a newe name as beeing ashamed of his olde But Pintus thinketh rather that it tooke beginning from Peter whose name the Lord changed calling him in the Syrian tongue Cephas which in the Greeke signifieth petros a stone and out of this he falleth into an other matter that this was not that Cephas mentioned Galath 2. who was not Peter but one of the 72. disciples for it is not like that S. Paul would reprooue Peter Pontificem maximum the chiefe priest to his face neither is that Iohn the Apostle who is there also spoken off but one of the disciples for Paul himselfe saith c. 1. 19. that he had seene none of the Apostles but Iames the Lords brother and againe it appeareth c. 2. 70. that Iames Cephas and Iohn speake of Peter as of an other man beside themselues when they saw that the gospel of the vncircumcision was committed to me as of the circumcision to Peter c. to this purpose Pintus Contra. 1. Platina one of their owne historiographers may be credited for a matter of fact and storie who was best acquainted with the doings of that Sea Pintus conceit commeth too late to checke their owne register and if the changing of Popes names be grounded vpon the change of Peters name by Christ why did not the Popes before Sergius alter their names or why doe they not expect the authoritie of Christ to innouate their names but take them vp themselues 2. As for that Cephas or Peter whom S. Paul reprooued he was no other but Peter the Apostle 1. for be it admitted that one of the disciples was called Cephas yet he was not named Peter too but this was reprooued vnder the name of Peter 2. that Peter which was a pillar of the Church and to whom the Apostleship of the circumcision was committed was reprooued by S. Paul but none of the disciples were Apostles or any Apostleship committed vnto them 3. this Peter was one of the chiefe Galath 2. 6. but the disciples were not counted among the chiefe Neither doe the contrarie arguments conclude any thing 1. for whence can they prooue that Peter was the chiefe of the Apostles the contrarie is inforced here that Peter with the rest gaue vnto Paul the right hand of fellowship therefore there was an equalitie among them and in that Paul so boldly reprooueth Peter it sheweth that there was no superioritie 2. S. Paul speaketh of his twice comming to Ierusalem first after three yeares and then he saw none of the Apostles but Iames then after fourteene yeares Galat. 2. v. 1. when he found at Ierusalem Iames Peter and Iohn This then is a simple collection that at his first comming he saw none but Iames therefore he saw no more of the Apostles at his second comming 3. Neither doth the construction of the words helpe him any thing at all for v. 7. it is onely said when they saw c. Iames Cephas Iohn are not there named and if they were if we vnderstand it thus when Iames Cephas and Iohn saw that the Gospel of the vncircumcision was committed vnto me as the Gospel of the circumcision was to Peter or Cephas it doth not follow that Peter should be none of those three for it is an vsuall Hebraisme to repeat the antecedent in stead of the pronounâ— as Exod. 10. 13. He that is Pharaoh thrust them out from the presence of Pharaoh who is so simple to gather hereupon that there were two Pharaohs 4. Whereas Pintus nameth Clemens Oecumenius Theophylact as fauourers of this opinion that this Cephas was an other beside Peter many Fathers of greater authoritie may be produced which hold that Peter the Apostle was reprooued by S. Paul as Cyprian Hierome Augustine Ambrose with others as is elswhere shewed at large Synops. p. 139. 2. Controv. That fasting is not meritorious nor satisfactorie Vpon this example of Daniel vers 8. who determined with himselfe not to be defiled with the kings meates Pererius taketh occasion to set downe generally the endes of Christian abstinence which he maketh to be these eight 1. to mitigate and oppresse the anger of God kindled against sinne 2. to obtaine somewhat at the hand of God 3. to imitate the abstinence of Christ and his Apostles 4. to satisfie God for their owne sinnes and others 5. to ouercome the tentations of Sathan 6. to preuent sinnes to come 7. to subdue the concupiscence of the flesh 8. to make the soule more prompt and readie for spirituall exercise and meditation Contra. The rest of the causes of abstinence beeing admitted three of them we worthily take exception to namely the 1. 3. 4. 1. Gods wrath can not be appeased by any worke of ours it is onely Christ in whom God is well pleased with vs and who hath made an atonement for vs he onely hath offred a sacrifice of sweete smelling sauour vnto God for vs Ephes. 5. 2. 2. Neither can we imitate the miraculous fast of our blessed Sauiour who continued 40. daies and nights without eating any thing neither did Christ fast to that ende to giue vs an example to doe the like but wherein we should imitate Christ he himselfe teacheth vs saying learne of me that I am meeke and lowly in heart 3. And that fasting doth not satisfie for sinne it is euident by the example of the vainglorious Pharisie who boasted in his prayer that he fasted twice in the weeke and yet he was not thereby iustified see more hereof Synops. p. 955. 3. Controv. That the prescript of fasting daies for religion and forbearing of certaine kinds of meate is not warranted here by Daniels abstinence Pintus vpon this example groundeth the lenten-fast of 40. daies and other fasts obserued in the Papall Church and thereupon inueigheth against Protestants calling them heretikes because they doe Ecclesiae ieiunia aspernari despise the fasts of the Church and saith whereas we pretend to haue reformed the Church non Ecclesiae sed sectae Epicureae reformatores c. we are not reformers of the Church but of the Epicures sect Pintus p. 18. Contra. 1. Protestants onely reiect their superstitious and hypocriticall fasts true fasting which is an abstinence from all meates and drinkes for a time to make their prayers more feruent they practise more then Papists who knowe not what such fasting meaneth 2. Who are the Epicures and bellie gods of this age their fat Monkes and Abbey-lubbers are wittnesses who while they forbeare eating of flesh
needs be vnderstood of the kingdome of Alexander the great who ruinated the Persian Monarchie be therefore succeeding next vnto them must needes make the third The Rabbins here very ignorantly instead of Alexander the great sonne of Philip whose kingdome they confound with the Persian and make them both but one doe supplie Alexander the sonne of Mammea Emperour of Rome because they would auoid so cleare a prophesie of the kingdome of the Messiah But herein they shew their great blindnes and ignorance for this Alexander was Emperour when the halfe part of the Prouinces almost were fallen from the Romane Empire and he had neuer any absolute gouernment but was as it were pupill vnto his mother and he had an ignominious death beeing slaine of his owne souldiers in his Tent. Calv. Prosper also whome Paulus Orosius followeth are deceiued who take this third Monarchie for Carthage for it succeeded not any of the other Monarchies 2. This third Monarchie is resembled to the bellie and the thighs 1. because as the bellie is the next to the breast so this Monarchie succeeded next vnto the Persian 2. like as the meate passeth through the bellie but there staieth not so Alexander got many kingdomes but he long enioyed them not they were quickly after his death diuided among his captaines 3. This resemblance also fitteth the intemperancie and incontinencie of the Greeke state which Alexander was not so much touched with as his captaines that succeeded him 4. And further the bellie signifieth gluttonie excesse and riot to the which Alexander was much giuen for his intemperate drinking of wine obscured all his other vertues he would drinke wine so excessiuely that he did lie sometime three daies till he had slept it out he also appointed games and prizes for the best drinkers one Protarchus for drinking vp foure great measures of wine called congij which euery one contained a gallon and a pint was rewarded of him with a talent but within three daies he died of drunkennes and so did 41. more In his drunken fit at the enticement of his harlot Thais he commanded the most famous citie of the East of the Persians called Persepolis to be set on fire And at an other time in his drunken moode he killed Clytus his faithfull counsellour which afterward so grieued him that his friends could hardly stay him from killing himselfe Hereupon this saying was taken vp of Alexander that he was more gentle toward his enemies in battell then toward his friends at bankers Some doe excuse this his immoderate drinking of wine by the hote and fierie constitution of his bodie which is thought to be the cause of the sweete smell that came from his bodie as in hote countries there are the sweetest smells and perfumes But the drinking of wine did more inflame him beeing hoat by nature as we see that for the same cause in hote and burning feuers Physitians forbid the vse of wine or any hote drinke therefore this doth nothing excuse his vnsatiable appetite that way 3. By the brasse 1. some vnderstand the eloquence of the Grecians quia as tinnit clarius because brasse maketh a better sound then other mettalls Lyran. 2. some interpret it of Alexanders great fame cuius sonus longe lateque diffusus est whose sound was spread farre and wide Hug. 3. some applie it to his warrelike disposition for they vsed brasen armour in times past and hereby is signified the troublesome and vnquiet state of that kingdome for in 12. yeares space he conquered all the East part of the world Polan 4. But this Monarchie is compared to brasse rather because it was more hard and troublesome not onely to other nations whome Alexander would neuer suffer to be in rest insomuch that the Macedonians reioyced when Alexander was dead as thereby gaining their rest and quietnes but also to the people of God for first he came against Ierusalem with an hostile and cruell minde if the Lord had not staied him by a vision in the night as he himselfe confessed when Iaddua the high Priest met him the next day and after that he gaue wicked Samballat leaue to build an other Temple in mount Garizim which enterprise Nehemiah by his faithfull endeauour had hindred before whereof he made Manasses the brother of Iaddua Priest and by this meanes both the state of the Church and Commonwealth was much weakned among the Iewes Ioseph lib. 11. c. 8. Alexander also was himselfe of a restles nature for when he had heard that his father Philip had conquered any citie he would say that his father left nothing for him and when he likewise had heard of the Philosopher Anaximander that there were many worlds he wept because he yet had not conquered one Thus this Monarchie was brasen-like to the rest because the state of the people of God more declined still and waxed worse and worse 48. Quest. Of the largenes of Alexanders Empire and of other memorable and notable things in him 1. This was admirable in Alexander that at 20. yeares of age after the death of his father Philip he enterprised to conquer the world vnto which yeares such constancie fortitude wisdome counsell experience as appeared to be in Alexander are very rarely incident 2. It was also wonderfull that Alexander with so small an armie hauing not aboue 40. thousand with so small prouision carrying but vittaile for 30. daies and but 70. talents should take in hand such a great enterprise 3. His successe in battell was admirable he neuer encountred any enemie but he ouercame him neuer besieged citie but he tooke it and in 3. battels one at the flood Granicus an other at Issus in Cilicia the third at Arbella he ouercame all the power of Asia Darius hauing in his armie 10. hundreth thousand men aboue one for tenne 4. As was his successe in battell so was as the Gentiles call it his good fortune for himselfe or rather his prosperous deliuerance from many daungers that oftentimes he had receiued deadly wounds and yet recouered was in a manner dead and yet reuiued insomuch that Curtius writeth of him cum plurimum virtuti debuerit plus eum fortunae debuisse c. as he did owe much vnto vertue so yet he owed more vnto fortune which of all men liuing he seemed onely to haue power of yet Plutarke in his two orations which he made of that argument sheweth that more is to be ascribed to Alexanders vertue then to his good fortune 5. The largenes of his Empire was wonderfull for he subdued the more noble part of Europe Syria and Egypt all Asia and India vnto the riuer Ganges yea Plinie writeth that in the vtmost boundes of the Sogdianes he built the citie Alexandria where Hercules Semiramis and Cyrus had set vp altars before him as boundes of the Empire Lysippus the painter hereupon made the picture of Alexander looking vp to heauen with this posie Iupiter asserui terram mihi tu assere coelum
of this stone he forbeareth to giue any interpretion of it putting off the matter thus mihi hoc narrare non libuit cui propositum est non futura sed praeterita scribere c. Daniel also giueth an interpretation of the stone but it liked me not to declare it whose purpose is to write of things past not of things to come It seemeth he was loath to offend the Romanes of whom he had receiued so great grace and fauour which he should haue done if he had giuen his opinion that the Romane Empire should in the ende haue beene ruinated by his nation But how vnlike a thing this is that the Iewes should obtaine such a temporall dominion it is euident to all the world they beeing now a dispersed nation without either king or priest Church or commonwealth And our Blessed Sauiour hath assured vs that his kingdome is not of this world they then dreaming of such an outward kingdome doe therein shewe their infidelitie that they haue no part in the true Messiah who is blessed for euer 2. The heretikes called Chiliastes which hold that 6. thousand yeares expired from the creation of the world there shall be a resurrection of iust men who shall raigne with Christ a thousand yeares in the earth doe expound this place of that terrene kingdome But their hereticall fansie is confuted by the verie words of this text for the kingdome here spoken of shall stand for euer it shall not then onely continue for a 1000. yeares 3. Wherefore this Scripture euidently describeth the spirituall kingdome of Christ in this world ruling and gouerning the hearts of his seruants by his grace and propagating his truth and Gospell ouer all the world exercising his power vpon the enemies of his Church which kingdome shall be perfected in his euerlasting glorie of this eternall and euerduring kingdome the Prophet Isay saith the Encrease of his gouernement and peace shall haue no ende Quest. 54. Whether the stone cut out of the mountaine doe signifie Christ or his kingdome 1. The most doe vnderstand this of Christ himselfe who is signified by this stone of which opinion are of the ancient writers Iustinus Martyr dialog cum Tryphone Ireneus lib. 3. aduers. haeres cap. 28. Cyprian lib. 2. aduers. Iudaeos sect 17. and sometime Augustine enarrat in Psal. 98. and so interpreteth Lyranus and of the newe writers Bullinger by this stone would haue Christ vnderstood as Psal. 118. 22. the stone which the builders refused is become the head stone of the corner and Isay 28. 16. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation to the same purpose Melancthon likewise Perorius beside these testimonies of Scripture sheweth how Christ this precious stone was prefigured by certaine typicall stones in the old Testament as by the stone Iacob pitched and annointed it with oyle and the rocke which Moses smote with the tod and water gushed out by the stone that bare vp Moses hands Ezod 17. and by that rocke where Moses was set when he saw the Lords backe parts Exod. 33. Further in these fower respects Christ is compared to a stone 1. for the continuance 2. for the strength he is the fundamentall stone 3. a rocke of refuge vnto them that beleeue 4. and a rocke of offence for the wicked to stumble at 2. Some doe by this stone vnderstand the kingdome and Church of Christ as Augustine in Psal. 42. and 44. so also Caluine comparat regnum Christi cum omnibus illis Monarchijs c. he compareth the kingdome of Christ with all those Monarchies c. so is the Church of God likened to a stone Zach. 12. 3. in that day I will make Ierusalem an heauie stone for all people all that lift it vp shall be torne c. 3. But these interpretations are not contrarie one to another they may well stand together for Christ is not here considered apart by himselfe but together with his Church he as the head and the other as his bodie So the Apostle sometime by Christ vnderstandeth the whole mysticall bodie consisting of Christ and his Church as 1. Cor. 12. 12. As the bodie is one and hath many members so is Christ so the Church is called the bodie and fulnesse of Christ. Ephe. 1. 23. Then in this place Christ is not vnderstood without his body the Church but both Christ and his kingdome which is the Church are ioyned together for ver 44. Daniel speaketh of a kingdome which God should set vp Polan Quest. 55. Whether this prophesie be fulfilled in the first or second comming of Christ. 1. Tertullian expoundeth it of Christs second comming lib. contra Iudaeos So also Theodoret beeing mooued with this reason because at the first comming of Christ all these kingdomes were not destroyed for the Romane Empire then flourished but at his second comming this prophesie shall be fulfilled but this argument is soone answered the kingdomes here spoken of were all dissolued at the comming of Christ in the flesh the Romane Empire is not comprehended in this vision as is before shewed at large quest 49. 2. Some thinke that this prophesie agreeth vnto the first comming of Christ inchoate aliquatenus in some sort and by way of beginning and that in the ende it should dash in peices the Romane Empire but it shall most fully and absolutely be accomplished at Christs second comming Pere Pap. 3. But it shall appeare by these arguments that this Scripture must onely be referred to the first comming of Christ and not at all to the second but onely by way of analogie and by a consequent 1. This kingdome shall be set vp in the times of these Kings but in the euerlasting kingdome of Christ in the next world there shall be neither any such kings nor any more time 2. This stone was but small at the beginning but afterward it grew into a mountaine but Christ when he commeth in his glorie shall then shew himselfe in his greatnes he shall not be as a small stone 3. And this stone became a great mountaine and filled the whole earth which sheweth that Christs kingdome here spoken of should increase by little and little but after his second comming it shall be at the full not still encreasing therefore the kingdome of Christ here in this world of necessitie must be here described 4. Yet by way of analogicall collection this prophesie may be applyed vnto Christs second comming when as Christ shall make a perfect conquest of all earthly kingdomes and powers and of all other aduersaries vnto his kingdome 5. Of this opinion that this prophesie concerneth the first comming of Christ are all they which expound this phrase of the cutting out of this stone without hands of the miraculous conception and birth of Christ of the virgine Marie as Lyran. gloss ordinar Vatab. Pin. with diuerse of the auncient fathers Caluin also though he refuse that
not the Romane Empire but the kingdom of the Seleucians in Syria and of the Ptolomies in Egypt as hath beene prooued at large before qu. 49 50. 2. the kingdome of Christ here prophecied of is not his second but his first comming as hath bin also before shewed q. 55. 9. Controv. v. 45. Whether the virgin Marie be the mountaine out of the which the stone was cut Pererius applieth this to the virgin Marie 1. because it is not vnusuall in Scripture to expresse the generation of man by this phrase as Isa. 51. 1. Looke vnto the rocke whence ye are hewen and to the hole of the pit whence ye were digged c. 2. And she is compared to a mountaine propter excellentiam virtutum because of the excellencie of her vertues cuius fundamenta super culmina sanctorum locata sunt c. whose foundations are placed vpon the toppe and height of the Saints 3. he applieth vnto the virgin Marie those places in the Psalmes as Psal. 68. 15. The mountaine of God is a fat mountaine c. God delighteth to dwell in it yea the Lord will dwell in it for euer and Ps. 87. 1. His foundation is among the hills Contra. 1. The Prophet in that place by the rocke vnderstandeth Abraham and by the hole of the pit Sarah as it followeth in the next verse Consider Abraham your father and Sarah that bare you but Christ had no father out of whose loynes he should be taken forth and as it were cut out therefore this phrase of speach nothing helpeth his conceit of the virgin Marie 2. The question is not how Marie may be said to be a mountaine in respect of other Saints and yet it may be doubted of whether Marie doe so farre excell in vertue all the Saints that euer liued but the doubt is whether Marie can be saide to be a mountaine in comparison of Christ who is the stone cut out of this mountaine to make Marie the mountaine and Christ the little stone cut out thence is a presumptuous comparison for so Marie should be greater then Christ. 3. It is euident that the Psalmist speaketh there of the hillie countrey of Canaan and specially of mount Sion where the Lord had made choice to make his habitation and so Psal. 87. he expoundeth himselfe in the second verse The Lord loueth the gates of Zion aboue all the habitations of Iaakob glorious things are spoken of the citie of God c. Wherefore it is a fond exposition to appropriate that to Marie which is spoken of the whole Church of God neither can they shew how Marie beeing a mortall woman could be the habitation of God for euer 4. This mountaine then is not vnderstood of Marie 1. she can not be likened to a mountaine and Christ to a little stone as greater then he 2. this stone is cut out without hands that is without any humane helpe at all but in the incarnation of Christ woman was an instrument though not man therefore it was not without hands 3. Marie doth make her selfe of low degree Luk. 1. 52. she was then more like a valley then a mountaine see more of the true meaning of this place before qu. 54. 10. Controv. Whether Christ verily encreased in the gifts and graces of his soule Pererius handling this point how Christ compared here vnto a stone which grew into a mountaine and filled the earth encreased affirmeth that in respect of the graces of his soule he encreased not quam inde ab exordio sui conceptus tantam habuit quam iam nunc habet c. which he had as great from the beginning of his conception as now he hath it Contra. Though we also agree that this growing and encreasing of Christ is not meant of his personall growing in respect of his bodie or soule in the daies of his incarnation but of the growth of his Church in the world yet Pererius assertion is false for the Scripture is euident that Christ encreased in the gifts and faculties of the soule as he did in stature of bodie Luk. 2. 52. Iesus encreased in wisdome and stature As it pleased him to take vpon him an infants statute and bodie which still encreased so also he encreased in wisdome and other graces of the soule see more hereof Synops. Controv. 5. err 2. 11. Controv. That the Pope is not to be reuerenced honoured and worshipped through the world Pererius in the same place shewing how Christ hath filled the earth not onely with the knowledge of himselfe preaching of the Gospell fame of his miracles but also with the worshipping and reuerencing of his name addeth further and of that man who is his Vicar the high Bishop quem vniuersus Christianus Catholicus orbis honorat colit veneratur c. whome the vniuersall Christian Catholike Church doth honour worship reuerence and his answers and decrees receiueth with no lesse reuerence then the diuine oracles c. Contra. 1. It is a friuolous application to expound that of the fame of a mortall man whose kingdome is transitorie and temporall which is vnderstood of Christ whose kingdome shall stand for euer 2. If the Pope be to be honoured no otherwise then Christs Vicar then he must not be honoured at all for Christs Vicar he neither is nor can be as is before shewed Controv. 7. 3. Neither is it true that the vniuersal Catholike Church doth so honour and reuerence him for neither the Greeke Church doth giue him such honour and well-nie the third part of Christendome doth hold him to be Antichrist he is in deede honoured of the Romane Church but that is not the Catholike Church for a particular and vniuersall Church which is signified in the word Catholike are diuers The Pope if he were a good Bishop which now were a miracle in that seat of pestilence should be reuerenced as other good Bishops are but not as hauing any superioritie aboue the rest 4. But to receiue his decrees as the oracles of God as holding them to be equall thereunto unto is an horrible blasphemie to equalize the corrupt and erring decrees of ignorant prophane erroneous if not hereticall Popes to the most sacred rule of truth 12. Controv. That it can not be prooued out of Daniels prophesie that the Pope is not Antichrist v. 44. It shall breake and destroy all these kingdomes Bellarmine taking it for graunted that the fourth kingdome here mentioned is the Romane Empire which must be dissolued before Antichrist shall come as S. Paul sheweth 2. Thessal 2. 7. Onely he which now withholdeth shall let till he be taken out of the way but the Romane Empire is not yet dissouled for the Emperours of the West doe still remaine one succeeding an other therefore Antichrist is not yet reuealed to the world to this purpose Bellar. l. 3. de Rom. Pont. c. 5. Contra. 1. Bellarmine taketh that for graunted which is denied as that the Romane Empire is the fourth kingdome which is prooued to
a noble man the first time he should pay 25. ducats the second 50. the third time that he offendeth nobilitatum perdat he should loose his nobilitie If he were a common person he should be imprisoned if he offended more then twice he was to be enioyned to stand one whole day before the Church doore if yet he continued in the sinne of blasphemie ad perpetuos carceres vel ad triremes damnetur let him be condemned to perpetuall prison or to the gallies 40. Quest. Whether the three last verses doe belong vnto this second chapter v. 31. Nabuchadnezzer vnto all people nations and languages c. The vulgar Latine following the Septuag so also Pererius doe make these three last verses part of the third chapter some also of the Hebrewes doe the like But they are better referred vnto the historie of the next chapter as Iun. Vatab. Calvin Oecolampad Pellican Osiand Bulling so also Lyran. gloss ordin Hugo Cardin. doe thinke that this Epistle was written by the king after the Lord had humbled him and depriued him of his vnderstanding and afterward restored him againe as it followeth in the next chapter the reasons for proofe herof are these 1. Because the style and manner of writing in the first person the epistle beginneth thus Nabuchadnezzer king To all people c. and v. 32. I thought it good agreeth with the first words of the next chapter I Nabuchadnezzer c. 2. He intendeth to declare the signes and wonders which God wrought toward him such as specially concerned him and none did more particularly touch him then his transformation into the life of a bruit beast 3. If this epistle should not haue coherence with the narration following it should be much imperfect for he saith I thought good to declare the signes and wonders and yet he declareth none if this epistle should not haue relation to the next chapter Seeing then that these 3. last verses are a part of that chapter the questions here arising shall be there handled 4. The places of doctrine 1. Doct. That the godly haue alwaies some enemiâ— or other to encounter with v. 1. Nebuchadnezzer the king made an image of gold c. Many are the aduersaries and diuers the assaults and combates which are opposed to the faithfull their enemies are cither internall which is their owne corrupt concupiscence whereof S. Paul speaketh Rom. 7. 23. I see an other law in my members rebelling against the law of my minde or externall which are enemies spirituall and inuisible as Sathan with all his temptations as S. Paul saith We wrastle not against flesh and blood but against principalities c. against spirituall wickednesses Eph. 6. 12. or enemies visible which are either Gentiles and idolaters or heretikes and schismatikes as the Apostle saith he was in daunger among the Gentiles and among false brethren 2. Cor. 11. 26. 2. Doct. Of the manner of accusation which the wicked lay in against the seruants of God v. 8. That same time came men of the Chaldeans and grieuously accused the Jewes 1. As the Chaldeans were the first that gaue counsell to the king to make this image to entrappe the faithfull Iewes so it is the guise of the enemies of Gods Church to lay stumbling blocks before the seruants of God and to make lawes to entangle them as they practised against Daniel c. 6. 2. They are readie to take any occasion to accuse them as the Chaldeans here 3. They omit no time they vse all speed and opportunitie to prosecute their wicked enterprise as the Chaldeans came the same time and houre and made their complaint 4. They are flatterers and make Princes beleeue that they are very obseruant of their lawes and pray for their prosperitie as here they wish the king may liue for euer whereas they doe onely make a way hereby to worke more mischiefe 5. They doe set themselues specially against poore strangers and make them odious by their countrey as they say v. 12. There are certaine Iewes 6. They accuse them of vnthankfulnes mutinie and rebellion as these Chaldees doe here v. 12. and it is the vsuall accusation against the seruants of God as though they were contemners of the lawes and decrees of Princes 3. Doct. That God is one v. 12. Neither will they serue thy gods c. The Gentiles brought in an infinite number of gods Hesiode saith that they worshipped 30. thousand gods the same also is testified by Eunomius lib. de falsit or aculor Tertullian in Apologet. alledgeth out of Marcus Varro that they had thirtie gods called by the name of Iuppiter 1. But the Scripture euidently testifieth that God is but one as Deut. 6. 4. Heare O Israel the Lord our God is the Lord onely Deut. 32. 39. Behold heare O Israel for I am he and there is no gods with me Psal. 86. 10. thou art great and doest wondrous things thou art God alone Isa. 45. 5. I am the Lord and there is none other there is no God beside me 2. yea the Philosophers and wise men among the heathen though the vulgar sort worshipped a multitude of gods did hold that there was but one beginning of all things as Trismegist 4. dialog Pymandri saith Vniuersum mundum verbo non manibus fabricatus est opifex c. that one workeman made all the world with his word not with hands Orpheus in his verses calleth God protogonâ—â— the first begotten that nothing was before him and that all things were created by him Iustinus Martyr alleadgeth out of the verses of Sybil vnus Deus solus c. that there is one God alone vnbegotten omnipotent inuisible Sophocles both a Philosopher and a Poet doth affirme the one God to be the creator of the world so Thales Pythagoras Socrates Plato Chrysippus did all affirme that there was one God whome they called a diuine Spirit and as it were the soule of the world And it is said of Aristotle that when he was at the very point of death he cried out causa causarum miserere meâ— O thou cause of causes haue pitie on me And they were induced thus to thinke by these and such like reasons 1. Because they saw that in a Commonwealth the Monarchicall state was the best in a kingdome one Prince in an armie one generall in a shippe one gouernor in a beehiue one master-bee so in the world there is one chiefe Ruler and moouer of all things 2. God is an infinite spirit but one infinite thing can not stand with an other 3. God is loue vnitie concord but where many gods are there is varietie not vnitie discord not peace 4. Like as in the bodie though there be many and diuers parts there is but one soule the fountaine of life and motion in the bodie so is it in the greet world 4. Doct. We must be resolute in religion v. 16. We are not carefull to answer thee in this matter These three holy men could not be neither by
faithfull man haue not this particular and peculiar kind of faith which is called the faith of miracles yet they are assured by their faith to be euerlastingly saued though they are not thereby secure and assured alwaies of temporall deliuerance 10. Doctr. The magistrates office is not onely to procure things temporall but spirituall also for their subiects v. 26. As Darius here maketh a decree that all men in his kingdome should feare Daniels God so it belongeth to the magistrate not onely to procure outward peace and to watch ouer the people for their bodily and worldly wealth but to see also that they professe true religion and be brought to the right knowledge of God Papp Thus did the good kings of Iudah Dauid Iehosaphat Hezekiah Iosias they abolished idolatrie and superstition and planted true religion 5. Places of controversie 1. Controv. Against canonicall and stinted houres of praier 1. Bellarmine vpon this example of Daniel doth ground the institution of their canonicall houres the third ninth and sixt and Pintus addeth further not onely at these three times but seuen times a day doth the Catholike Church pray septem horis canonicis in the seuen canonicall houres as Dauid saith Seuen times a day will I praise thee Psal. 119. which was shadowed forth by the seuen times blowing of the trumpets Iosh. 6. 4. Contra. 1. They doe in these positions contradict themselues for if they would prooue by Daniels example that there are three canonicall houres how come they to haue seauen 2. Dauid praied also at midnight Psal. 119. v. 62. beside his seuen times a day then by this reason there shall be yet more then 7. canonicall houres and Dauid in that place by seuen times vnderstandeth many according to the phrase of Scripture Leuit. 26. 18. and Prov. 24. 16. A iust man falleth seuen times 3. not onely these houres but all other are consecraâ—ed to praier according to the saying of the Apostle 1. Thess. 5. 17. Pray continually As Dauid praied in the morning euening and at noone Psal. 55. 17. and he vsed to remember God vpon his bed and in the watches of the night Psal. 63. 5. and our blessed Sauiour continued all night in prayer Luk. 6. 12. 4. Yet it is conuenient in respect of our infirmitie that men should tie themselues to certaine houres for their priuate prayers without superstition that although it be free for vs to pray at all times quisque tamen sentire debet suam infirmitatem vt remedia sibi accersat yet euery man must take knowledge of his infirmitie and vse the helps and remedies to stirre vp his dulnes by keeping his set houres of prayer Calvin yet so as his affection and deuotion be not tied vnto these houres but that at all other times as his necessitie requireth and occasion serueth he be readie to call vpon God 5. As for Daniels example he kept not those houres as beeing addicted in deuotion and religious obseruation more to one time then an other but because that he was most vacant and free from other employments as is before shewed qu. 15. 6. But the Popish obseruation of canonicall houres we refuse for diuers reasons 1. because they thinke the very keeping of the houre is a part of Gods worship 2. they enioyne them with such necessitie to be kept as though they could not be omitted without mortall sinne 3. they thinke by this keeping of their canonicall houres to merit at Gods hand Polan see more hereof Centur. 4. err 90. 2. Controv. That it is no Apostolical tradition to pray toward the East 1. Daniel here prayeth toward Ierusalem which was scituate southwest from Babylon and the Sanctuarie was toward the West and the doore of it opened toward the East therefore the superstitious scituation of Churches as of necessitie East and West hath no ground out of the Scriptures Oecolampad the Apostle exhorteth men to lift vp pure hands euery where 1. Tim. 2. 8. Euery place is fit to make our praier in and God is euery where present to heare those which call vpon him in faith see more Synops. Cent. 2. err 52. 2. Beside the heresie of the Ebionites is very grosse who held that Christians should pray toward Ierusalem as Ireneus writeth of them lib. 1. aduers. haeres cap. 26. for now the Temple of Ierusalem together with the ceremonies thereof is abolished the true Temple Christ Iesus beeing come 3. Controv. That the publike profession of our faith is necessarie and it is not sufficient to haue it inwardly in the heart v. 10. Daniel opened his windows to the intent that he should be seene of all not of vaine glorie but that his constancie in the worship of God might be knowne to all notwithstanding the kings edict to the contrarie Hereby is confuted the error of the Georgians Libertines and Nicodemites in these daies the same was the error of the Helchesaites in times past that if any denied his faith in time of persecution and kept it in his heart he sinned not And for the strengthening of this error diuers reasons are brought 1. They alleadge that the Magistrate who is in Gods place is to be obeyed as the Apostle teacheth that whosoeuer resisteth the power resisteth the ordinance of God Rom. 13. 2. Contra. 1. Magistrates as they are in Gods place so they must command and rule according to the will and word of God they haue not receiued an absolute power to command what they list but limited according to the rules of Gods holy word The Apostles themselues refused to obey the Magistrates which enioyned them not to speake in the name of Iesus Act. 4. 19. 2. Men must haue care of their wife and children whome wilfully for a man to forsake in casting himselfe into apparant danger it were impious Contra. Wife and children ought to be loued and cared for but the loue of Christ must be preferred as our Sauiour saith that he which loueth wife or children more then me is not worthie of me Matth. 10. 3. But the shedding of Christian blood should be preuented men should not offer themselues to apparant danger which giueth occasion of much bloodshed Contra. 1. The constant seruants of God are not the cause of bloodshed but the wicked persecuters which kill them cruelly and vniustly as our blessed Sauiour saith Ioh. 16. 2. Whosoeuer killeth you will thinke he doth God good seruice and these things will they doe vnto you because they haue not knowne me 2. The very death of the righteous is pretious in Gods sight Psal. 116. 15. and God receiueth as much honour by the constant death of his Saints as he doth by their godly life 3. Otherwise the holy Martyrs should be blameable because by their constant profession murther and bloodshed is occasioned whose memorie is honourable before God and man as Eusebius maketh mention of a certaine citie in Phrygia the citizens whereof together with the Magistrates professing themselues to be Christians were
him the tuition of him and his realme but vnder that colour his meaning was to hold the kingdome of Egypt to himselfe Then the Egyptians craued helpe of the Romanes who sent Câ—ius Popilius who discharged Antiochus out of Egypt making a circle with his rod at his feete requiring Antiochus present answer before he went any further 2. He raged also against the people of God the Iewes whose countrey is called the pleasant land because of the knowledge and worship of God as it is in that sense called the ioy of the whole earth Psal. 48. 2. In two expeditions which he made against Egypt in both of his returnes from thence he inuaded Ierusalem and put the Iewes to the sword At the first time he was receiued by Iason the high Priest and in his second returne by wicked Menelaus Thus he raged against the host of heauen the people of God who are as the Lords host militant here in earth and he cast down some of the starres to the ground which some vnderstand generally to be the people of the Iewes Hugo some the chiefe and famous men Cal. Polan But rather by starres are vnderstood the excellent professors of the Church whom he caused some to forsake their faith some to be tormented as the mother with her 7. sonnes 2. Macc. 2. 7. thus the casting down of the stars is vnderstood Apoc. 12. 4. Bulling 3. Then followeth the third effect his prophanesse and irreligion against God who is called the prince of the host of his Church hereof there are fowre wicked and vile fruites 1. the daily sacrifices should be taken away with other ceremonies of religion the Sabbaths violated Gods seruice and worship intermitted 2. The Sanctuarie was defiled and the abhominable Idol of Iupiter Olympus set vp in the place of the worship of God 3. many of the Iewes reuolted from the faith and so the armie that is the Church militant was betrayed into the hands of Antiochus v. 12. 4. he cast downe the truth that is destroyed the lawe defacing and burning the bookes of the law 1. Macchab. 1. 59. Bulling Quest. 21. Of the meaning of these words v. 12. the armie was giuen vp with the daylie sacrifice by iniquitie There are diuerse readings of this verse 1. Some translate the word tzeba time thus reading a time shall be giuen ouer the daylie sacrifice for the iniquitie Calv. Mercer in Iob. 7. v. 1. Genev. But seeing the same word tzeba is taken for an host or armie v. 10. it is not conuenient to alter the signification here 2. Some other reade robur ei datum est c. power was giuen him against the dayly sacrifice c. so the Latine and Perer. Pint. Pap. Osiand but this reading likewise is refused vpon the former reason because the same word is otherwise taken before 3. It remaineth then that this is the true sense and reading the host was giuen vp with the dayly sacrifice Bul. Vat. or against the daily sacrifice I. Pol. by iniquitie or treachery 4. This defection treacherie or iniquity some vnderstand generally of the Iewes iniquitie of the people for the which they were punished and depriued of the daily sacrifice Cal. Genev. some referre it more specially to the sinnes of the Priests and people in corrupting and defiling of the seruice and worship of God committed against the daily sacrifice for the which they were worthily deliuered vp Vatab. But here seemeth to be speciall relation to the treacherie of the Priests by whome the citie and temple was betraied as first by Iason afterward by Menelaus who buying the high Priests place for money neglected the Temple and the seruice thereof transgressed the lawes and preferred the games and plaies of the Gentiles as is more at large declared 2. Macch. 4. 22. Quest. Of the meaning of the word Palmoni v. 13. 1. Some reteine the Hebrew word Palmoni as the Septuag but it was not a proper name of this great Angel to whome the other Angel spake it was a title rather or epithete giuen him that admirable or excellent Angel as Vatab. 2. Some doe take this word as deriued of these two words peloni almoni which signifieth a certaine one vnknowne as Ruth 4. 1. peloni almoni ho such an one come hither But this Angel beeing spoken vnto as the superiour and the other Angel which asked the question beeing set forth by the title of holy one it is not like that this great Angel the reuealer of secrets should be expressed by such a meane tearme 3. Therefore this palmoni is vnderstoode of Christ who is the reuealer of secrets and it signifieth one which hath things secret in number or account Iun. some deriue it of pala wonderfull and almoni a certaine one so it should signifie one admirable or wonderfull Oecolampad some of pala and ghalam which signifieth to hide he that hideth things secret Polan but the best deriuation is of pala wonderfull or secret and manah to number so Palmoni is he which hath all â—ecrets in number and account Pap. and so interpreteth Iunius Quest. 23. What Angel that was vnto whom one of the Angels spake 1. This whom Daniel calleth one of the Saints was no doubt one of the Angels and most like to be the Angel Gabriel because he is bidden afterward by name to cause Daniel to vnderstand the vision Bulling 2. But concerning the other who is called Palmoni vnto whom the Angel spake some questioÌ„ is who it should be Perer. and Pintus do suppose it was some superiour Angel and thereupon Pererius would ground his speculatiue conceit of the Hierarchie of Angels that some are inferiour and ministring spirits some are superiour and giue direction vnto the other 3. But this great Angel called Palmoni was no doubt Christ himselfe the Prince of the Angels for so he is called Isay. 9. 7. peleh wonderfull whence this name Palmoni is deriued Cal. Bulling 4. Now this Angel that asked the question did it not of any curiositie as the disciples enquired of Christ Act. 1. and therefore are reprooued but the Angel for the instruction of Daniel for the common good of the Church desireth to knowe this secret Quest. 24. Of the time prescribed v. 14. of 2300. dayes how it is to be taken 1. R. Leuâ— by so many dayes would haue vnderstood so many yeares beginning from the time of Saul which he calleth the morning because then the kingdome of Israel flourished and by the euening he vnderstandeth the taking away of the kingdome from thence to the third reparation of the Sanctuarie he would haue counted 2300. yeares when he saith the Temple should be built the third time againe and after that neuer to be destroyed But this Rabbine herein is a false Prophet for from Sauls raigne there haue runne 2600. yeares and yet this their third Temple which they dreamed of is not raised 2. R Saadia by these 2300. dayes would vnderstand so many moneths for so he
loue I were nothing Pintus 3. But there are some which are the faithfull seruants and true Prophets of God who haue both the gift of Prophesie with the vnderstanding therof and are also in Gods fauour and in the state of grace such an one was Daniel Quest. 4 v. 1. Why Daniel maketh mention of his name Belteshazzar What the meaning of this name is is shewed before c. 1. quest 28. But Daniel nameth himselfe here Belteshazzar for these cause 1. voluit hoc vaticinium celebre esse per omnes nationes he would haue this prophesie famous among all nations where he was knowne rather by the name of Belteshazzar then by the name of Daniel Calvin 2. by this meanes though he were called by a strange name yet he would make it knowne se non alienum esse à populo Dei that he was not enstranged from the people of God but continued still in their communion 3. And hereby also Daniel intimateth that he was the same man vnto whom the former visions were shewed and the vnderstanding of secret things and so by this meanes this vision was receiued with greater credit and authoritie Polan Quest. 5. v. 2. Why Daniel was so long in heauines 1. Theodoret thinketh this was one cause thereof because all of the Iewes hauing libertie to returne yet many of them beeing in loue with the pleasures of Babylon neglect◠in patriam reditu tanto beneficio vti noluerunt neglecting to returne into their countrey would not vse so great a benefit But if this had beene the cause Daniel would not haue deferred the time of mourning so long for this backewardnesse of the people was knowne in the 1. yeare of Cyrus when the people had licence to returne 2. An other cause of Daniels mourning is supposed to haue beene the remembrance and consideration of so many heauie things as were foreshewed him in time to come to befall his people 3. As also because it was reuealed vnto him to what blindnesse and obstinacie his people should growe as to put to death the Messiah Perer. But if either of these had beene the cause Daniel would not haue put off his mourning so long for the first was signified vnto him in the 3. of Balthazar c. 8. and the other in the 1. of Darius c. 9. But this mourning of Daniel was in the 3. yeare of Cyrus two yeares after 4. Therefore this indeede was the cause the people which were returned had begunne to reedifie the Temple and presently they were hindred by Cambyses Cyrus beeing occupied in warres abroad this hard newes came to Daniel in Persia and therefore he mourneth entreating the Lord that the businesse might goe forward Iun. Polan Oecolampad Pellic. with others Quest. 6. Of the time that Daniel mourned which was three weekes of dayes 1. This is added of dayes by way of distinction because in the former chapter he had spoken of weekes of yeares Polan 2. Some thinke he mourned 3. weeks to signifie the Trinitie gloss interlin but that is too curious 3. Some because the people hauing leaue to returne in the first of Cyrus had deferred their iourney vntill this 3. yeare and therefore Daniel mourneth 3. weeks for euerie yeare a weeke least this negligence should haue beene layd vnto the peoples charge Hugo but this is contrarie to the storie Ezra 2. where it is declared that they beganne to build the Temple in the second yeare therefore they did not put off their returne vnto the third yeare 4. Further Hugo hath an other conceit that as Daniel fasted 21. dayes before the Angel appeared which represented Christ so the Church hath the like vse to fast 21. dayes before the aduent But such superstitious customes are not grounded vpon either precept or example in Scripture superstition was the mother and founder of such inuentions 5. This then was the cause Daniel herein sheweth his constancie not that sorrowe is valued before God by the length of time but Daniel continueth in fasting and prayer expecting still some comfortable answer from God he therefore giueth not ouer vntill he sawe that the Lord graciously inclined vnto his prayer Iun. 6. And in that he fasted 21. dayes in the 1. moneth the 1. day which was the newe moone which they were commanded by the lawe to keepe with reioycing seemeth to be excepted Iun. 7. And whereas within this time they vsed to keepe the Passeouer which was a time also of reioycing it seemeth that in the captiuitie that solemnitie was omitted and so thinketh R. Leui whereupon Theodoret reprooueth the Iewes in his time who vsed to celebrate the Pasch with all the rites and ceremonies thereto belonging wheresoeuer they were whereas by Moses lawe it was onely to be kept in the place which the Lord should chuse Quest. 7. Of Daniels abstinencie v. 3. I ate no pleasant bread In the Hebrewe it is called bread of desries which Theodoret taketh to haue beene common bread because it was desired of all but it rather signifieth some fine pleasant bread such as whitebread or manchet is to browne Vatab. for afterward he speaketh of wine which is a pleasant and principall drinke from the which also Daniel abstained it is not like that for 3. weekes he did eat no bread at all 2. Now in that Daniel the space of 3. weekes refrained the drinking of wine and eating of pleasant bread or meate it seemeth that before he vsed them so that Daniels abstinencie when he did chuse at the first to be fedde onely with bread made of pulse c. 1. seemeth only to haue beene for a time which some thinke was for that he was now in yeares and therefore it was not fit he should vse such a sparing and course diet as he did before or now he was at his owne finding and needed not to be forced to eat any meate that was polluted but might prouide such as he thought best himselfe Lyran. Perer. But this rather was the cause as M. Calvin well noteth that now there was not the like danger as then in eating delicate meates for then they were vsed as baits to corrupt Daniel and winne him from his faith and religion But afterward Daniel elapsus è Diaboli Regis insidijs hauing escaped the snares of Sathan and of the king vseth greater libertie Quest. 8. Of the custome and vse of anointing which Daniel also forbeareth Hierome here writeth that the Persians in stead of bathes vsed to anoint themselues ye◠to besmeare themselues all ouer with ointment as Plinie writeth lib. 13. c. 1. which they did both to defend themselues from the intemperat heat and to keep their bodies in health Lyran. this custome of anointing was verie auncient Plinie in the same place saith it was not in vse in the time of the Troiane warte But that is not so for Diodorus Siculus lib. 2. c. 1. reporteth how a king of Egypt called Miridies allowed vnto his wife for ointment and other ornaments of her bodie
stay occasion is giuen to Daniel the more earnestly to pray that he might the more effectually be heard c. This indeede was the vse that Daniel made of this stay still continuing in prayer and not giuing ouer but this was not the cause which kept the Angel from comming 2. The ordinarie glosse addeth further that when Daniel beganne to pray the Angel tooke occasion and went into Gods presence pro re oraturus to pray for thee and this was that which occupied the Angel but the text is I am come for thy words he came forth as sent from God he did not goe to God neither needed Daniel the mediation of an Angel in his praiers he had a sufficient Mediatour beside euen Michael Christ Iesus the Prince of his Church 3. Pererius addeth further that this was an other cause of this stay that it might appeare what an hard thing Daniel entreaâ—ed for namely the deliuerance of the rest of the people which were yet in captiuitie not that it was an hard thing with God but in respect of the sinnes and ingratitude of the people which hindred this worke But these are mens coniectures the Angel afterward expresseth the very cause which is none of these alleadged 4. Osiander thus writeth that while the good Angel resisteth Sathan whome he vnderstandeth by the Prince of Persia aliquot dies in deliberationibus elabuntur certaine daies passe in deliberation But the Angels neede not any such time to consult and deliberate of their busines as men doe their counsell is alway readie without dâ—bating and their execution speedie without opposition 5. Oecoliampadius alleadgeth out of Chrysostome an other cause of this let to shew vnto the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he asked things which were not lawfull and forbidden that the people should returne which benefit they were vnworthie of But this petition of Daniel was grounded vpon Gods promise that the people should returne after 70. yeares captiuitie and therefore it was not vnlawfull 6. The Angel therefore sheweth whereabout he was hindred these 21. daies he was emplâ—ied in the affaires of Persia to stay the proceedings of them which had hindred the building of the Temple and intended to worke yet further mischiefe against the people of God and therein Daniel had his desire for from the first day that he praied forward the Angel was occupied in the defending and protecting of the Church Calvin 19. Quest. What it was that Daniel praied for and how he was heard 1. Some thinke that Daniel here praied for the returne of the people out of captiuitie which was graunted by Cyrus sed non sine magna disceptatione but not without great disceptation and opposition the Deuill interposing himselfe to hinder this busines But the people returned out of captiuitie two yeares before this in the first of Cyrus for which thing Daniel had prayed for before c. 9. Of this opinion seemeth also to haue beene the author of the interlinearie glosse Daniel praied vt captivus populus sub Dario relaxetur that the captiue people vnder Darius might be released he meaneth Darius the Mede that raigned with Cyrus by whome as Hugo Card noteth initum fuit consilium the counsell first was begunne for the peoples returne But this as I said was done two yeares before this prayer of Daniel 2. Lyranus thinketh that although this libertie were graunted by Cyrus yet because most of the Iewes were borne in the captiuitie which had continued from the first taking of the citie in Iehoiakims raigne 70. yeares from Iehoiachins carrying away 66. from Zedekiah 56. yeares they beeing in loue with Babylon where they had possessions and there were borne deferred their going two yeares and so Daniel feared ne totum hoc negotium de eorum reditu impediretur least that all this busines concerning their returne might be hindred c. But it is euident that the returne of the Iewes out of captiuitie was not so long put off for they according to Cyrus edict returned in the first yeare and in the second yeare the seuenth moneth they beganne to build the house of God Ezr. 3. 1. 3. Pintus thinketh that Daniels desire was to know what should become afterward of the Persian Monarchie and what should befall the people of God But though these things be afterward reuealed to Daniel c. 11. yet that was not it for the which Daniel was in heauines three weekes of daies The Lord graunteth more then he desired and reuealed vnto him things to come as c. 9. Daniel onely praied for the temporall deliuerance of the people but he is iustructed also by the Angel concerning the Messiah which should bring spirituall deliuerance and redemption 4. Pererius thinketh that Daniel prayed that the rest of the Iewes which remained yet behind might returne also into their countrey but Daniel was not heard in this for many of them beeing entangled with the pleasures of Babylon neuer returned 5. Wherefore Daniels praier was this rather that whereas the building of the Temple and Citie was hindred by Cambyses it would please God that the worke might goe forward and that the impediments might be remooued and the enemies of his Church preuented herein Daniel was heard for the present in the one that the malice of the aduersarie might be staied which was the cause of the Angels stay to bridle the enterprise of the king of Persia the other was in due time effected afterward when the Temple was reedified vnder Darius and afterward Ezra and Nehemiah were sent to set the citie in order and to finish the building of it And that this was Daniels request may be gathered by these two reasons 1. Daniel was heard concerning that matter for the which he was in griefe so many daies but that is shewed before to haue beene for the hindring of the building of the Lords house 2. that which deteined the Angel 21. daies was to shew the effect of Daniels prayer but the busines of Persia staied the Angel that the enemies of Gods people should not proceede in their malice therefore for that Daniel praied 20. Quest. Who is vnderstood to be the Prince of Persia. 1. Some doe thinke that this Prince of Persia was an euill angel and no other but Satan this was the opinion of Iulian the Apostata and some doe father it also vpon Hierome as Rupert lib. 9. de victor verb. Dei Thomas p. 1. qu. 113. Carthusian and Hieromes words seeme to import so much for he thinketh that this Prince of Persia was of those Princes whome S. Paul calleth princes of the world which crucified Christ 1. Cor. 2. 8. which are vnderstood to be the euill angels though indeede in that place S. Paul speaketh of the Princes and gouernours of the world which set themselues against Christ. But whether Hierome were or not of that opinion Cassianus euidently saith quem principem regni Persarum minime dubitandum est adversariam fuisse potestatem quae favebat genti
curious distinction of the orders of Angels The Romanists following counterfeit Dyonisius in his booke of the celestiall Hierarchie doe make nine orders of Angels which they distinguish into three rankes in the first are Seraphims Cherubims Thrones in the second Dominions Principalities Powers in the third Vertues Archangels Angels True it is that Angels are called by these names in Scriptures but whether there be so many orders of them as names and how they are distinguished is a thing too curious for any to define the Scripture beeing silent therein But this text ouerthroweth the former distribution and disposing of them for here Michael whom they hold to be an Arkangel is one of the first of the chiefe Princes how then doe they make him the second of the last ranke seeing he is said to be one of the chiefe Princes 6. Morall obseruations 1. Observ. That the schoole of Christ is the schoole of patience v. 1. But the time appointed was long The seruants then of Christ haue neede of patience to waite the appointed time seeing it is long vnto it so S. Iames saith c. 1. 4. Let patience haue her perfect worke that ye may be perfect and entire wanting nothing he then that hath patience wanteth nothing though he want all things beside Likewise our blessed Sauiour saith Luk. 21. 19. By your patience possesse your soules he that hath patience hath a good possession he that wanteth it is not owner or possessour of his owne soule but vexeth and disquieteth it 2. Observ. Of the sympathie and fellow-feeling of the members of Christ. v. 2. I was in heauines Daniel mourned not for himselfe but for his people that beeing returned were hindred in the worke of Gods house by whose example we learne that we should be touched with a feeling of the miseries of others as the Apostle saith Rom. 12. 15. Reioyce with them that reioyce weepe with those that weâ—pe be like minded one toward an other So did Nehemiah who beeing himselfe in prosperous state attending vpon the kings cuppe yet his countenance was sad because his citie lay wast Nehem. 2. 3. 3. Observ. Of the interchangeable course of things In that the building of the Temple was now hindred in the 3. of Cyrus whereas in his first he gaue licence for the people to returne and to build the citie and Temple we see the inconstancie of Princes fauours and the changeable seasons of the Church which sometime prospereth and goeth forward and againe is often hindred and pulled backe Bulling therefore is the Church compared to the Moone which sometime is at the full and sometime in the wane Canticl 6. 4. at times encreasing and decreasing againe 4. Observ. God prepareth his seruants by feare v. 8. There remained no strength in me Thus God vseth to humble his children before he reueale himselfe vnto them so Ezekiel fell vpon his face c. 1. 29. and Saul when he was conuerted Act. 9. 3. 4. S. Iohn likewise when Christ appeared vnto him Rev. 1. 17. Thus men must be humbled by seeing and acknowledging their owne weaknes before they receiue spirituall strength and the preaching of the law goeth before the glad tidings of the Gospel 5. Observ. The praiers of the faithfull are heard at the first though they presently see it not v. 12. As Daniels prayer was heard at the first yet the Angel came not till 21. daies after yet in the meane time he was effecting that which Daniel desired namely to fight against the enemies of the Church so this is the case of all the faithfull seruants of God that God heareth their prayers and secretly worketh for them though at the first they see it not as while Paul praied for further strength the Lord spake vnto Ananias to goe vnto him for behold he prayeth Act. 9. 11. euen while Paul praied the Lord wrought for him to effect his desire though at that instant Paul perceiued it not 6. Observ. God doth by degrees not all at once minister comfort to his children v. 10. He set me vp vpon my knees and vpon the palmes of my hands Daniel is not raised vp all at once but by certaine degrees first he lying flat is raised by ones hand vpon the palmes of his hands and knees but yet he continued trembling v. 11. then he is animated and emboldened by the Angels words v. 12. and so his trembling is somewhat staied but yet he durst not looke vp but set his face toward the ground and held his peace v. 15. thirdly one toucheth his lippes and he beginneth to speake but yet in great feare and perplexitie v. 16 17. lastly an hand toucheth him the third time and so he receiueth strength v. 18 19. This was not done as though the Angel by Gods power could not at once haue strengthened Daniel but to this ende that Daniel might acknowledge his owne infirmitie and be the better prepared to attend vnto that which should be deliuered Euen like as Christ dealt with the blind man Mark 8. 24 25. at the first putting on of his hands he saw men walke as trees but when Christ had put on his hands the second time he saw perfectly So then the children of God are hereby taught patience that though they recouer not at once the full measure of spirituall strength and sight yet they should waite vpon God patiently till it shall please him to confirme his worke in them CHAP. XI 1. The Argument and Method IN this chapter are described what things should happen vnder three Monarchies 1. of the Persians 2. of the Grecians vnited v. 4. 3. of the kingdome of the Grecians diuided v. 5. vnto the ende 1. For the Persian Monarchie 1. the rising of it is described vnder Darius by the helpe of the Angel v. 1. 2. the flourishing estate thereof v. 2. 3. the fall v. 3. 2. In the second Monarchie 1. the rising thereof is shewed 2. the decaying 3. the euent afterwards how it should be dispersed to the foure winds 3. In the third Monarchie of the Grecians the acts and exploits of two kings are foreshewed the kings of the North and the South with their successors but chiefly of the kings of the North. This Propheticall narration is briefe and compendious to v. 10. then more large to the ende of the chapter In the compendious narration 1. the power of the two first kings of Ptolomeus Lagi of the South and of Seleucus Nicanor of the North is set forth but the one is mightier then the other v. 5. 2. The combination by mariage betweene Ptolome Philadelphus and Antiochus Theos with the euill successe thereof is foreshewed v. 6. 3. Then Ptolome Euergetes victorie against Callinicus is declared to v. 10. see the seuerall parts qu. 23. In the larger description the exploits of two kings of the North are rehearsed of Antiochus Megas to v. 20. then of his two sonnes Seleucus Philopator and Antiochus Epiphanes The exploits of Antiochus the great are either against the king of
by force as by craft and subtiltie Oecolamp 3. Antiochus is set forth by his rapacitie he spoyled and robbed Egypt and the most pleasant places thereof more then euer did any before him v. 24. And thus hath the Romane Antichrist in time past polled and pilled the world by his annates first fruites tenths Peter-pence pardons and such like deuises to get money 4. Antiochus is also described by his dissimulation that he with the king of Egypt shall talke of deceit euen at the same table but his heart euen then shall be to doe mischiefe v. 27. So there hath not beene more deepe dissimulation practized with kings and Princes then by the Bishops of Rome 5. As Antiochus practised with the forsakers of the holy couenant v. 30. by their meanes to seeke to preuaile against Gods people So hath the Pope vsed as his ministers and instruments runnagates from their countrey and Apostataes from the faith as is euident to all the world in those monstrous and vnnaturall treasons which haue beene attempted against this nation and Church of England And as Daniel prophesied of Antiochus that he should haue intelligence and consult with them that did forsake the couenant v. 30. so S. Paul saith that there shall come a departing first that is from the faith and that man of sinne shall be disclosed But because there is some difference betweene vs and the Papists what this apostasie and departure from the faith should meane it shall not be amisse a little to insist thereupon Controv. 12. That S. Paul speaketh of an apostasie and departing from the faith 2. Thessal 2. 3. 1. Pererius thinketh that this Apostasie is to be vnderstood of the departure and falling away from the Romane Empire and to that purpose he alleadgeth Lactantius who faith incolumi vrbe Roma nihil istiusmodi esse metuendum that so long as the citie of Rome is safe no such thing is to feared c. Bellarmine also bringeth this for one exposition 2. and further he addeth that by this apostasie we may vnderstand dispositionem adregnuÌ„ Antichristi a disposition or preparation to the kingdome of Antichrist 3. and if it be vnderstood of a defection or falling away from the faith he thinketh it rather to agree to the Protestants then any other who are departed from the vnitie of the Church Contra. 1. It shall be shewed that apostasie is here to be taken not as the word is vsed in the Ciuill lawe for a departure either of a subiect from the obedience of his prince or of a souldier from his captaine for S. Paul speaketh not here of such ciuill and politike matters or as the Romanists call apostasie when one leaueth the order and sect into the which he was entred for in S. Pauls time there were no such superstitious sects of Monkerie but that Apostasie here is to be taken for a departure and falling away from the faith it may thus appeare 1. So is this word vsed in other places of the newe Testament as Act. 21. 11. They are informed of thee saith Iames to Paul that thou teachest the Iewes to forsake or play the Apostataes from Moses 1. Timoth. 4. 1. the spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue heede to the spirit of error and to the doctrine of deuils 2. The euent is answerable hereunto for together with the rising and manifestation of Antichrist came in a generall corruption and deprauation of the most of the aâ—â—icles of Christian religion 3. thus also diuerse of the auncient writers expound this place Iustin. Martyr calleth Antichrist defectionis homo a man of apostasie or falling away dialog cum Tryphon Ireneus saith he shall be sine lege quasi Apostata as an Apostata without lawe lib. 5. aduers. haeres c. 21. So also expound Primasius Cyrillus Chrysostome Oecumenius 4. Thus also Thomas in explanation Lyranus Hugo Card. expound and the Rhemists also vpon this place mislike not this sense 2. A disposition or preparation it cannot be vnto Antichrists kingdome because it is said that the man of sinne shall thereby be disclosed he shall then come together with it because he shall be reuealed by it 3. But it is a false imputation vpon the Protestants that they are Apostataes They haue separated themselues from the Church of Rome as did Enosh and the faithfull of the olde world from the posteritie of Caine and as our Blessed Sauiour and his Apostles diuided themselues from the synagogue of the Scribes and Pharisies But they were departed first from the doctrine of Moses as the Romane sectaries haue declined from the auncient Apostolike faith in stead thereof establishing their owne traditions and the doctrines of men 13. Controv. Of other notes and markes wherein Antiochus and Antichrist agree 6. As Antiochus vsed the armes and armies of his captaines to oppresse the Iewes So likewise the Bishops of Rome haue abused the secular arme and power to maintaine their pompe and ambition and to establish their superstition Marcellinus the historian who was no Christian writeth of the dissension betweene Damasus and Vrsicinus about the Episcopall seate that the contention betweene them was so hoate and such parts taking that in one day in the Church of Seruinus there were found an 137. dead bodies which were slaine in a skirmish And yet the ambition of the Romane Bishops was in those dayes nothing like to the pride of that vaine-glorious Sea now Gregorie the 7. called Hildebrand as witnesseth Benno a Cardinall of that Sea did mooue and make great warres to vphold his papall dignitie so did Paschal 2. Innocentius 3. Gregorie 9. fill all Germanie Fraunce Italie Spaine with warres and so haue the Popes maintained their factions and quarrells a long time by the Ciuill power Phocas the Emperour that killed his Lord and Master Pipinus king of Fraunce that murtherer Rodolphus that disloyall duke to Henrie the 4. Emperour Henrie 5. that disobedient sonne to Henrie the 4. his father were all the Popes vassals to fight his battells and to maintaine his quarrels with the sword So haue beene of late the kings of France on a rowe Henrie the 2. Francis the second Charles the 9. Henrie the 3. Such was the Duke of Albanie in the lowe countreys and other captaines and Generalls vnder the king of Spaine By the secret practising of Nicolaus 3. all the French in one day were killed thorough out Sicilia Matchiavil with the priuitie and knowledge of Vrbane the 6. was Ioanna Queene of Naples slaine before the altar Theodoric à Niem lib. 1. de schism c. 25. Iulius the 2. was a warriour himselfe and present in the battels which he fought Sixtus the 4 spent most of his time in warres and when they were ended vpon a conclusion of peace he died for griefe Paulus the third was author of the German warre Polan The Pope sent his secular armes the king of Spains
controversie 19. Contr. Why the Lord suffereth Antichrist to rage against his Church That is no reason which Bellarmine pretendeth that the Romane Church is by their outward prosperitie knowne to be the true Church and therefore it is giuen vnto them to prosper but these rather are the causes 1. That herein Gods mercie may appeare who for a long time tied vp and bound Saâ—han though for a while he be let loose yet in that vntill the reuealing of Antichrist he was bridled and not suffered hetherto to powre out all his malice against the Church of God it must be ascribed to his mercie 2. The Lord by this persecution vnder Antichrist will trie out the faithfulnes of his seruants that they may be discerned from the hypocrites as it is shewed here in the former verse that diuers were suffered to fall into affliction to trie and purge them both that they might be scuered and purged from hypocrites as the wheat is from the chaffe and drosse and that the Lord also might haue experience of the faithfulnes and constancie of his seruants Hereupon Hyppolitus thinketh that the Martyrs vnder the tyrannie of Antichrist shall be the most glorious Martyrs that euer were in any persecution before which verily may be affirmed of our holy Martyrs that suffered in the daies of Queene Marie in England and then and since in other places for beside that their torments and cruell manner of death were equivalent the cause for the which they suffered was more hard to be iudged of and their enemies more subtle for the Martyrs of the Primitiue Church died for not yeilding vnto most grosse idolatrie of the heathen which was most manifest impietie and their aduersaries were professed enemies to all Christianitie But these latter Martyrs suffered for matters of religion euen controuerted among Christians and their persecutors themselues pretending to be Christians 3. A third reason is that God by the hypocrisie and tyrannie of Antichrist punisheth the sinnes of the world which abounded at the reuealing of Antichrist Hyppolitus thus well setteth forth the iniquitie of those times wherein Antichrist shall come omnes suo arbitratu vivent silij manus inijcient in parentes c. all shall liue as they list the sonnes shall lay violent hands vpon their parents the wife shall deliuer the husband to death the husband the wife masters shall be cruell toward their seruants and seruants shall be stubborne against their masters no man shall reuerence the aged nor haue pitie on the poore then shall enchanters and sorcerie be in force Pastours shall become wolues and Monks shall couet and desire the things of the world c. All these vices and corruptions abounded in the world when Antichrist beganne to shew himselfe and these things are yet practised vnder the Romane tyrannie Wiues doe accuse their husbands and husbands their wiues children the parents and parents the children one brother riseth against an other to put them to death for religion So that for these and other sinnes the hard yoke of Antichristian bondage yet lieth vpon the world And S. Paul sheweth the reason thereof 2. Thess. 2. 11 12. God shall send them strong delusions to beleeue lies that all they might be damned which beleeue not the truth but had pleasure in vnrighteousnes And so those nations which are yet in bondage vnder Antichrist because they desire not to leaue their superstition and vnrighteous liuing but still continue enemies to the truth therefore they are by the iust iudgement of God kept still in ignorance and misbeleefe 20. Controv. That out of this text v. 36. it can not be prooued that the Pope is not Antichrist as Bellarmine intendeth Bellarm. lib. 3. de Rom. Pontiâ— c. 21. goeth about to prooue by diuers arguments out of this text that the Pope can not be Antichrist Argum. 1. Antichrist here described shall doe what he list and exalt himselfe against God as not holding himselfe tied vnto any law nor acknowledging any superiour so doth not the Pope who taketh himselfe to be bound vnto the law and confesseth Christ to be his Iudge and superiour Ans. The Pope confesseth thus much in words but in effect he abrogateth the law of God and so consequently denieth Christ to be his superiour 1. The Pope dispenseth against the law of God which sheweth his superioritie ouer the law Pope Martin the 5. with the aduise of his Popish diuines dispensed with one to marrie his owne sister germane this is committed to writing by Antoninus Florentin summ 3. p. tit 1. c. 11. § quod Papa whome Necolaus Boerius followeth consil 20. vtrum papa numer 26. such were the incestuous mariages of Egypt for Ptolome Philadelphus maried his owne sister Berenice and so did Ptolome Philopator his sister Eurydice whome he killed Ptolome Physcon married Cleopatra his brother Philometors wife in which very case the Pope dispensed with Henrie the 8. to marrie his brother Prince Arthurs wife Likewise the law of God forbiddeth the setting vp of all images to be worshipped Levit 18. 9. which the Pope commandeth euery where to be done The holy Apostle saith that concupiscence is against the law and consequently sinne Rom. 7. 7. But the Pope in his Councell of Trent decreed the contrarie that concupiscence is not vere proprie peccatum verily and properly sinne 2. As the Pope alloweth that which Gods law forbiddeth and condemneth so likewise he forbiddeth that which Gods word alloweth and commandeth As Gods word commandeth obedience to parents but the Pope set Conradus and Henrie against their father Henrie the 4. who warred against him and Henrie depriued him of his Empire and of Christian sepulture Our Sauiour biddeth to giue vnto Cesar the things which are Cesars as homage tribute obedience but Gregorie the 2. forbad tribute to be paied to Leo the 3. for pulling downe of images or any obedience to be yeilded vnto him The Scripture alloweth that they which haue not the gift of continencie should marrie but Calisthus the 3. refused to dispense with the marriage of a certaine Deacon that alledged he had not the gift of continencie for whome also Cardinal Senensis entreated who was afterward Pope called Pius the 2. who writ hereof vnto his friend in these words alterum Papam expectandum qui melior sit that an other Pope must be expected who should be better Boerius loc citat num 20. The Scripture counteth mariage honourable and maketh it free for all men Hebt 13. 4. yet the Pope forbiddeth mariage to his Clergie as a disgrace to their orders 3. And that it yet may more euidently appeare how the Pope extolleth himselfe aboue Christ In the yeare 1447. when Felix was Bishop of Rome who succeeded Eugenâ—us this answer was made by the Cardinal of S. Angel to the Embassadors of Bohemia Siquis non crederet Christum esse verum Deum hominem idem sentiret Papa eum non damnatum â—ri if any did not beleeue Christ to be
God Mauzzim that is of munitions namely the idol of Iupiter Olympius into the Temple and guarded him about with munitions and garisons such an idol as his fathers neuer knewe so likewise the Romane Antichrist hath brought in a newe kind of images into the Church as one of them obtained of Phocas the Emperour the Church of Gentile idols called Paentheon in Rome and set vp the images of Saints in stead thereof likewise they doe make the virgin Marie their Ladie and goddesse making her their Mediatrix and offring vp prayers consecrating Churches vnto her And thus they haue framed vnto themselues a newe goddesse whom their fathers knewe not But the most famous idol of all is their newe deuise of transubstantiation and of their breaden god and their idolatrous sacrifice of the Masse wherein they commit many profanations 1. They giue vnto euerie Priest power to make the bodie of Christ and therein thinke them more worthie then the Virgin Marie for she was conceiued but once with the holy flesh of Christ but they doe make it daily 2. they detract from the vertue efficacie of Christs alsufficient sacrifice vpon the crosse in adding as a supplement thereof their daily vnbloodie sacrifice as they call it of the Masse 3. they ascribe vnto the Masse such vertue as that thereby they thinke the soules to be deliuered out of purgatorie 4. they hold that the Masse is auaileable ex opere operato by the verie externall worke without the good intention faith or preparation in them to whom it is applye 5. They carrie their impanate god about in procession requiring adoration with knocking kneeling lifting vp the hands to be yeelded vnto it 6. And they make their Masse a generall remedie not onely against all spirituall but temporall euills and calamities and a meane to obtaine both spirituall and temporall blessings as health of bodie good successe in any businesse victorie in warre good speed in mariage matters in battell in nauigation and such like whence they haue deuised so many kinds of votiue Masses as they are called as for peace for raine for faire weather for women in trauaile for those which are vpon their iourney against the pestilence lightening and such like All which are newe brought in deuises neuer knowne in the former ages of the Church and this may well be called their newe come God Mauzzim which signifieth munitions for the idolatrous seruice of the Masse is the chiefe pillar of Popish superstition their munition and fortresse Pappus 25. Controv. Of the theatricall and pompous seruice with siluer and gold which Antichrist hath found out for his newe idol As Antiochus spared no cost to set forth his newe idol he bestowed vpon it siluer and gold and precious things and as Marcellus among the Romanes robbed all other Temples to set forth and beautifie the idol-Temples at Rome So the Romane Antichrist with all externall pompe outward glorie and glittering shewe of siluer and gold doth adorne and beautifie this his new coined seruice And how all their religion consisteth in nothing els but in an outward shew and vaine-glorious pompe it is euident in these three things in their persons Churches and solemnities First for their persons they count them good Catholikes that obserue their outward rites and ceremonies though they haue no good motion and instinct at all as if they be in their baptisme exorcised anealed afterward confirmed with chrisme and keepe fasting daies be sprinkled with holy water and ashes creepe to the crosse be confessed at Easter kisse the pax goe in pilgrimage offer to their idols and when they die be anealed and carried to the graue with tapers and dirges they thinke they haue performed all offices of Christianitie Concerning their Churches there is no preaching or very seldome and that to small edifying no singing of Psalmes or praying with vnderstanding but all things are set forth to the eare in singing and sound of instruments and to the eye in adorning their images with siluer and gold and such like And touching their solemnities all their seruice is nothing else but a meere stage-play from one ende of the yeare to the other At the natiuitie of Christ an infant made of wood wrapped vp in swathing cloutes is carried vp and downe by boyes and girles In the festiuall of the three kings which they say came to worship Christ three apparelled like kings doe goe from doore to doore singing and begging with a star made of paper In the day of the purification candles are carried about and ashes are sprinkled on ashwednesday In lent certaine persons disguised goe vp and downe the streets whipping themselues the images in the Churches are cloathed in blacke as though they mourned the altars are couered On Palme Sunday an asse is led about and palmes carried before on the day of resurrection after midnight the Priest taketh the image of the crucifix out of the sepulchre and goeth about knocking at the Church doores and crying be yee lift vp ye euerlasting doores and the king of glorie shall come in and then the question is asked who is the king of glorie and the Priest maketh answer the Lord strong and mightie in battell he is the king of glorie and so they blaspemously ascribe that vnto an image which is due onely vnto Christ. Before the ascension day they haue solemne processions and then all the images of the Saints are brought forth and carried in shew on the ascension day one is drawen vp in a wooden tutret to the toppe of the Church and as if he represented Christ he crieth out I ascend vnto my father and your father and when he is at the toppe he throweth downe certaine consecrated hosts and while they are gathering them vp belowe water is powred downe whereupon there is raised a great laughter in the Church On the day of Pentecost the image of a doue is let downe from the top of the Church together with fire and a noise like thunder with this voice Receiue ye the holy Ghost On corpus Christi day the host is carried about in solemne procession with instruments of musicke and loue songs such as minstrels vse to sing at feasts to make ghests mertie And after this manner is the Popish seruice deuised to attend vpon their impanate God ex Polano But Bellarmine laboureth likewise to free the Pope of these imputations that this prophesie of the newe God Mauzzim cannot in any sense agree vnto him 1. First he reasoneth thus this Mauzzim is either Antichrist himselfe or the deuill whom he worshippeth he shall command himselfe to be worshipped and be a great sorceter and Magician but the Pope is none of these Answer 1. We will yeeld vnto him the proposition though indeed this place hath no such sense either to vnderstand Antichrist himselfe or the deuill by the God Mauzzim as is shewed before quest 46. 2. But both the parts of the assumption are true of the Pope for he
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
a farre diuers end then Christs passion was for Christ suffered for our redemption his members suffer not for that ende for Christs offering was sufficient which otherwise should haue beene imperfect if it needed any other supplie but they suffer both for themselues to be made conformable vnto Christ and for the confirmation and example of others in which sense S. Paul saith 2. Tim. 2. 10. I suffer all things for the Elects sake that they may also obtaine saluation So Thomas Aquinas well expoundeth passiones sanctorum prosiciunt Ecclesiae non quidem per modum redemptionis sed per modum exempli exhortationis c. the passions of the Saints doe profit the Church not by way of redemption but of example and exhortation according to that saying 2. Cor. 1. 6. Whether we be troubled it is for your consolation and saluation c. 10. Controv. That the Saints merits as they are diuers doe not merit diuers degrees of glorie v. 3. They that be wise shall shine as the brightnes of the firmament Though we admit that there shall be diuersitie of glorie among the Saints in the next world as one starre differeth from an other in glorie yet two errors are here to be taken heede of 1. the curiositie of the heretikes called Cataphryges whose sect-masters were Montanus and his two Prophetesses Prisca and Maximilla who imagined that the bodies of the Saints should some exceede the Sunne in glorie an hundred fold some more some lesse which is a curious and idle fansie and speculation the Scripture saith that the righteous shall shine as the Sunne in the kingdome of Christ but by how many degrees their bodies shall exceede the brightnes of the Sunne it is a superfluous and curious inquisition 2. The Romanists thinke that this difference and diuersitie of glorie is measured vnto the Saints according to their diuersitie of merit which is a great error mens works as they are great and small shall be a rule according to the which men shall be iudged but the greatest works are not meritorious of the least degrees of glorie as Christ teacheth his disciples to say Luk. 17. 10. When ye haue done all those things which are commanded you say ye are vnprofitable servants 11. Controv. The Scriptures not so obscure but all may be admitted to the reading of them v. 4. Thou Daniel shut vp the words c. Hence Pererius inferreth that not onely this prophesie of Daniel but other bookes of Scripture also are obscure and hard to be vnderstood it should be as a cloased booke to them that would reade it and thereupon he crieth out against heretikes meaning in his Iesuited or rather Iudasited sense the Protestants which should affirme omnem diuinam Scripturam cuilibet etiam de vulgo facilem esse perviam that all the diuine Scripture is easie and plaine to be vnderstood euen of euery one of the common people Likewise the Rhemists doe falsely charge the Protestants to say that the Scriptures are so easie that they may not onely be read but expounded of the learned and vnlearned and that euerie one may make choise of such sense as himselfe liketh in 1. Pet. 3. vers 16. Contra. 1. They doe here notoriously slaunder the Protestants fot we denie not but that many places in Scripture are hard to be vnderstood neither do we giue libertie to ouery one to expound the Scripture as they list 2. But this we affirme that the doctrine of faith and of all things necessarie to saluation is set forth in plaine and manifest places of Scripture to the reading whereof euen the vnlearned may safely be admitted as our Blessed Sauiour exhorteth generally all Search the Scrptures for in them yee thinke to haue eternall life Ioh. 5. 39. 3. Neither doth it followe because some things in Daniels prophesie are hard that all the Scripture is so and yet the hardnesse of this prophesie was but for a time for when these things were accomplished then the meaning thereof plainely appeared And therefore Daniel is bid to seale it vp but for a time See more of the perspicuitie and plainnesse of Scripture Synops. Centur. 1. err 6. 12. Controv. Bellarmine confuted who by diuers arguments out of this chapter would prooue the Pope not to be Antichrist 1. Argum. Antichrist shall raigne onely 3. yeares and an halfe called here a time two times and an halfe which is defined to be a 1260. daies Apoc. 11. 3. and 12. 6. But the Pope hath raigned in the Church now more then 1500. yeares at the least therefore the Pope is not that Antichrist Bellarm. lib. 3. de Rom. pontif c. 8. Ans. 1. The proposition is false for this place of Daniel is vnderstood of Antiochus that so long the Sanctuarie should lie prophaned and polluted by him he was indeede a type of Antichrist but not in euery respect as namely in the time and continuance of his tyrannie types doe not answer in euery respect vnto the thing that is shadowed forth but onely in that wherein they are types as Dauid and Salomon were types of Christ yet it followeth not that Christs kingdome shall continue but 40. yeares because they raigned no longer 2. That tearme of a 1260. daies mentioned in the Apocalyps Polanus taketh to signifie that time precisely namely 3. yeares and an halfe when the Church of Christ fled from Ierusalem vnto a towne called Pella where they were preserued during which time the citie was besieged and at the last taken and destroied but these daies are rather taken prophetically for so many yeares 1260. during which time the mysterie of iniquitie did worke in the Church which tearme some beginne in the yeare 300. so Napier vpon the Reuelation propos 36. Iunius also taketh those daies for so many yeares Apoc. 11. 3. 3. In that he saith the Pope hath raigned 1500. yeares in the Church therein he confesseth that the Pope is the Antichrist that taketh vpon him to raigne in the Church whereas S. Peter saith 1. ep 5. 3. Not as though ye were Lords ouer Gods inheritance And thus also is euident by his confession that the said tearme of a 1260. daies taken for yeares and beginning in the yeare 300. will make that summe of 1500. and somewhat more 2. Argum. When Antichrist commeth all externall ceremonies of religion shall cease and the publike worship of God but so is it not vnder the Pope for they haue the daily sacrifice of the Masse Ergo. Bellarm. lib. 3. c. 7. Ans. 1. Whereas it is here said v. 11. That the daily sacrifice shall be taken away it is vnderstood not of Antichrist but of Antiochus who in deede caused the daily sacrifice to cease as the author of the bookes of the Macchabees taketh it 1. Macchab. 1. 57. and Ioseph lib. 2. antiquit c. 10. so also Chrysostome expoundeth and Hierome vpon the 11. chap. v. 30 31. 2. Neither is it true that all outward ceremonies of religion shall
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.
seasons which the father hath kept in his owne power Perer. and so he saith in effect Goe thy way nihil amplius dicturus sum I will say no more at this time vnto thee Vatab. Pintus But it appeareth by the explanation which followeth that Daniel was not altogether repelled 2. Wherefore in part Daniel hath his request pleniorem explicationem Christus exhibuit Christ doth more fully explane the former prophecie of the time of the persecution M. Br. partly he faileth in his desire for he obtaineth not singularem minutam istarum rerum cognitionem a particular and seuerall knowledge of these things which are sealed vp vntill the time come when they should be fulfilled Iun. in commentar for if all these things had beene particularly expounded aforehand the faith and patience of Gods seruants had not beene so fully tried if euery thing had beene manifest as in their sight before for as the Apostle saith 2. Cor. 5. 7. We walke by faith and not by sight 23. Quest. Of those words v. 10. The wicked shall doe wickedly and none shall haue vnderstanding what wicked he speaketh of 1. Some expound this place by that place 2. Pet. 3. 3. that in the last daies there shall be mockers which shall say Where is the promise of his comming that although some shall profit by the Lords chastisments and thereby be purged and made white yet others shall be secure passing their time in pleasure and carnall delight Oecolampad euen as it was in the daies of Noe and Lot Bulling But the vnderstanding or not vnderstanding here spoken of is concerning the prophesie of this booke as Lyranus obserueth which concerneth not the afflictions of the last times otherwiâ—e then by way of analogie 2. Pererius and Pintus thinke that the wicked may attaine vnto some knowledge but it shall be infructuosa cognitio an vnfruitfull and vnprofitable knowledge But this rather is giuen as a reason why they shall doe wickedly because nihil intelligent quia excaecati sunt they shall vnderstand nothing because they are blinded Calv. the knowledge of these secrets and mysteries shall be kept from their eyes 3. Here then is speciall relation had vnto the false brethren that should be in those daies of persecution which â—hould giue way vnto Antiochus wicked proceedings and labour to seduce and betray their brethren Iun. annot which should not haue any care to obserue the accomplishment of this prophesie nor compare the euent therewith of these the Angel foretold before c. 11. 34. Many shall cleaue vnto them fainedly And as it was in those daies of persecution so should it be afterward as S. Paul saith 2. Tim. 3. 12. All that will liue godly in Christ Iesus shall suffer persecution but the euill men and deceiuers shall waxe worse deceiuing and beeing deceiued of such also speaketh S. Iohn Apoc. 22. 11. He that is vniust let him be vniust still he that is filthie let him be filthie still c. 24. Quest. What the abomination of desolation is mentioned v. 11. 1. Hierome and Theodoret vnderstand hereby the discontinuing of the true seruice of God by Antichrist at his comming he shall bring in an horrible desolation and abolish the true seruice of God he shall Dei cultum interdicere forbid the seruice and worship of God But neither doth this prophecie concerne the ende of the world nor yet shall there be any such singular Antichrist 2. Pererius and Pintus with other Romanists vnderstand this of the abrogating of the sacrifice of the Masse and in stead thereof Antichrist shall command himselfe to be worshipped so also Hug. Card. Antichristus se exhibebit ad adorandum Antichrist shall cause himselfe to be worshipped But 1. that idolatrous sacrifice of the Masse is rather the abomination of desolation it selfe whereby the true seruice of Christ and the right vse of the Eucharist according to Christs institution is abolished 2. neither shall this abomination be Antichrist himselfe but he shall set vp this abomination as it is saide before c. 11. 31. They shall set vp the abomination c. that is wicked Antiochus with his captaines he that setteth vp and that which is set vp is not the same 3. Bullinger thinketh it is abominanda gentis vrbis vastatio the abominable laying wast of the nation and citie of the Iewes at the destruction of Ierusalem by the Romans but this prophesie was rather fulfilled in Antiochus time as afterward shall be shewed 4. M. Calvin vnderstandeth the sacrifices of the Iewes which were abominable after the sacrifice of Christs death performed vpon the crosse so also Pëllic but the daily sacrifice of the Temple was not taken away presently after Christs death 5. Osiander thinketh this abominable desolation to be the idolatrous seruice brought into the Church by the Romane Antichrist but then can not the time here described by daies agree for more then so many daies or moneths hath the true seruice of God beene corrupted by them and so many yeares as here are named daies God forbid that Antichrists corrupt religion should continue 6. Wherefore this abomination which shall be set vp was no other but the profanation of the Temple by Antiochus when he caused that abominable idol of Iuppiter Olympius to be brought into the Temple and the daily sacrifice to cease 1. Macchab. 1. 57. 2. Macchab. 6. 2. And hereof mention is made before c. 8. 13. and 11. 31. likewise c. 9. 27. but there the abomination of desolation is spoken of which should be set vp in the finall destruction of the citie and Temple by the Romanes as is shewed c. 9. quest 88. Quest. 25. The 1290. dayes mentioned v. 11. how to be taken 1. Lyranus taketh this to be the tearme of Antichrists tyrannicall raigne in the ende of the world euen 3. yeares 6. moneths and 12. dayes so also Pererius but he counteth onely 10. odde dayes so also Pintus with other Romanists thinke that Antichrist shall raigne 3. yeares and an halfe but as Bullinger saith it is not like that Antichrists kingdome should continue ad tempus vsque adeo breue for so verie a short time 2. Bullinger sheweth how the Iewes warre before the finall destruction of the citie begunne by Vespasian in the 14. yeare of Nero his raigne and ending the second yeare of Vespasian continued about a 1290. dayes that is 3. yeare and an halfe but the text is that these dayes must beginne from the time of that abhominable desolation and continue onely during that time but after these warres which held 3. yeares and an halfe that desolation of the citie and Temple beganne which then ended not but continueth vnto this day 3. Some by so many dayes vnderstand so many yeares a 1290. yeares so long Osiander thinketh that the profanation of religion should continue vnder the Romane Antichrist from the first beginning thereof vnto the vtter ruine of Antichrist But we trust that God will not suffer that man of