the citie and Temple were destroied by the Romanes so also Polanus and M. Lively follow the same sense But such ceasing of the sacrifices de facto actually and in fact happened before vnder the tyrannie of Antiochus Epimanes Dan. 8. v. 11. 12. here such a ceasing of them is signified which was not before namely that by the Messiah all the rites and ceremonies of the law should be abolished 2. Iunius ioyneth both these together that the sacrifices were caused to cease both in respect of the godly whome Christ had sanctified by the one offering of himselfe Hebr. 10. 14. so that they neede not to be purged by the sacrifices of the law and in respect of the wicked they ceased because the Romanes tooke from the Iewes both their Temple altar and sacrifices But concerning the first that was done many yeares before the destruction of Ierusalem when Christ suffered and therefore there is no reason to restraine that benefit to these last times and for the other that actuall ceasing of the sacrifices happened before as is said vnder Antiochiâ—â— 3. Others expound this ceasing of the sacrifices of the time of the Apostles after the death of our Sauiour as when the Apostles by their decree abrogated the ceremonies of the Law certaine onely excepted in respect of the necessitie of the time Act. 15. Melancthon Osiand But these doe not distinguish betweene the ceasing of the sacrifices in right and in fact they in fact ceased not in the death of Christ but in right they were then abolished 4. Wherefore I preferre Calvins exposition that after Christ had offered himselfe vpon the crosse illic cessarunt omnes ritus legales there all the legall rites ceased and after that as Oecolampad well saith lanienae erant non sacrificia the sacrifices were rather butchers slaughters and shambles then true sacrifices And he yeeldeth this as a reason thereof because in the passion of Christ the vaile of the Temple was rent to shew that the sacrifices and rites of the law were abolished Pintus addeth this reason because the bodie beeing come the shadowes must cease like as a painter draweth his picture first with shadowed lines but when he portraiteth the picture he putteth out the first lines so our blessed Sauiour bringing all fulnesse and perfection with him hath dashed out the shadowes of the law according to that saying in the Gospel Ioh. 1. 17. The law was giuen by Moses but grace and truth came by Iesus Christ. 87. Quest. What is meant by the ouerspreading of abomination v. 27. of the best reading thereof The word canaph signifieth a wing 1. some therefore take it for the pinacle or wing of the Temple the part for the whole Oecolampad 2. some vnderstand thereby the Temple because it was as a wing and defence wherein the Iewes put their confidence Bulling 3. Some take canaph the wing for the Cherubs which were winged that euen vpon them in the most inward parts of the Temple this desplation should come 4. Some by the wing interpret the extremitie of desolation applying it to the desperate state of the Iewes 5. Vatablus thus expoundeth adam vel extensionem id est longam seriem abominationum the wing or extension that is the long continuance of these abominations so also the Genev. the ouerspreading of abominations 6. Some by the wing vnderstand the armie of the Romanes as the word is taken Isa. 8. 8. The stretching out of his wings shall fill the breadth of thy land Iun. Polan 7. The Latine interpreter readeth in the Temple shall be the abomination of desolation by the wing he vnderstandeth the Temple and this seemeth to be confirmed by that place Matth. 24. 15. When ye shall see the abomination of desolation standing in the holy place c. And so the meaning is this that euen in the inward Temple where the winged Cherubims were should be the abomination of desolation Osiand the word is meshomem which is a participle signifying making desolate But here it is taken substantiuely for desolation as M. Lively obserueth the like in other places Thus then the place is to be read And vpon the wing shall be the abominations of desolations Oecolampad that is vpon the very altar and holy place where the winged Cherubims were 88. Quest. What this abomination of desolation was 1. Ireneus by the abomination of desolation vnderstandeth Antichrist of whome he imagineth that he should sit in the Temple at Ierusalem and be worshipped as the Messiah who is called the abomination because of his abominable and execrable impietie and desolation because he shall make desolate the Churches and worship of Christians But seeing that this desolation is prophesied to come vpon Ierusalem after the death of the Messiah and our blessed Sauiour also referreth it to the destruction of Ierusalem it can not be deferred so long as to the comming of Antichrist neither shall the Temple of the Iewes be repaired againe for any such to sit or aduance himselfe in 2. Some referre it to the times of Antiochus Epiphanes who caused an abominable Idol to be set vp in the Temple and the same to be called the Temple of Iuppiter Olympius as Iosephus writeth lib 12. c. 17. the historie whereof is also set forth 1. Macchab. 1. 57. But seeing our Sauiour hath reference to this place speaking of the destruction of Ierusalem Matth. 24. it seemeth this prophesie was not then fulfilled whereas the profanation by Antiochus was past aboue 200. yeare before 3. Some vnderstand it of the very Iewish sacrifices which after the oblation of Christ vpon the crosse were detestable and abominable Dyonis Carthusian Hug. Cardin. and the author of the scholasticall historie But our Sauiour setteth forth this abomination of desolation as a present signe of the destruction of the citie whereas the legall sacrifices continued still after the death of Christ which was 40. yeares before 4. Tostadius Hesselius and â—ansenius vpon that place Matth. 24. by this abomination of desolation doe vnderstand the abominable outrages which were committed by the seditious Iewes who filled the Temple with dead bodies and defiled it with blood This seditious companie called themselues zelotas zealous men as Iosephus writeth but they spared to commit no abomination in so much that Iosephus writeth of them that their wickednes was such that if the Romanes had not come against them he thinketh that either the earth would haue deuoured the citie or it should haue beene ouerflowne with water or burnt with fire from heauen as Sodom was Iosephus also in the same place testifieth that there was a common speach that the citie should then be destroyed and the Temple set on fire when there should rise vp sedition among the people and the Iewes with their owne hands first had defiled the Temple Ioseph lib. 5. de bell Iudaic. c. 2. But seeing that these seditious though they commited many abominations in the Temple yet the finall destruction was
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
3. They caused the daily sacrifice to cease that is discontinued the seruice of God which was celebrated by sacrifices in the Temple one kind of sacrifice is taken for the rest for Antiochus commanded that they should forsake their lawes and he would haue them all brought to an vniformitie to liue according to the lawes of the heathen likewise he enioyned his captaines to forbid burnt offrings and sacrifices and all manner of offrings in the Sanctuarie this was accordingly done as we may read 1. Macchab. 1. 47. 4. Then they set vp the abhomination of desolation which 1. some take for the souldiers placed in garrison who were addicted to abhominable idolatrie and brought both the citie and Temple to desolation Iun. Pol. but the souldiers are before signified by the armes and this is one of their effects to set vp the abhomination and they were rather abhominable not the abhomination it selfe 2. some translate the word shamam by an other sense it signifieth both to make desolate and to astonish and so they read they shall set vp the abhomination which shall cause them to wonder or astonish them Pagnin Vatab. they should wonder to see the Temple so defiled and forsaken Calvin but that the word rather signifieth here to make desolate then to astonish appeareth both by the former vse thereof c. 9. v. 26. 27. for the further explication whereof I referre the Reader to the questions vpon that place 3. Some vnderstand nothing els here but abhominable desolation Bulling but that was signified before they shall take away the daily sacrifice and beside the phrase of setting vp sheweth that there was somewhat actually set vp in deede 4. Oecolampadius referreth it to the Romane ensignes and banners which were set vp in the Temple and round about But this place is not vnderstood of the Romanes Antiochus profanation of the Temple is here described 5. Wherefore this abhomination of desolation or making desolate cannot be better vnderstood then of those filthie idols which Antiochus and his captaines caused to be set vp in the Temple as there was set vp vpon the altar the abhominable idol of Iupiter Olympius Pellic. Melancth Osiand Lyran. Perer. for both idols are vsually in Scripture called by that name abominations and the sequele and euent sheweth it to be so vnderstood as 1. Macchab. 1. 57. it is said they set vp the abhomination of desolation vpon the altar there was then some abhominable thing in verie deede set vp vpon the altar Quest. 40. How Antiochus vsed as his instruments certaine wicked persons of the Iewes that forsooke the lawe 1. The second kind of helpe which Antiochus vsed was beside his captaines and souldiers certaine wicked factious people among the Iewes which were seduced by his flatterie to betray their owne countrey Such were wicked Iason that entred into the citie with a thousand men and slue his owne citizens without mercie and wicked Menelaus that was himselfe a guide vnto Antiochus and brought him into the Temple to robbe and spoile it 2. Macchab. 5. As these assisted Antiochus in his first taking of the citie so afterward when he sent Apollonius diuerse of the people ioyned with him as 1. Macchab. 1. 55. then went many of the people vnto them by heapes euerie one that forsooke the lawe And after these times such an one was Alcimus the high Priest who came with Bacchides the kings captaine the people trusted Alcimus because he was the high Priest and he sware vnto them that he would doe them no harme but he tooke 60. men and killed them 1. Mac. 7. 15. 16. 2. The other part of the verse is diuersly read 1. Iunius and Polan thus interpret and the people of those that knowe God they shall apprehend that is the wicked apostataes shall betray their owne brethren but in this sense the word chazak is put with the preposition beth most commonly as Isay. 4. 1. and Zachar. 8. 13. as our English phrase is to lay hold on and the word people beeing set first is rather the nominatiue then the accusatiue case which for the most part followeth the verbe in the Hebrewe tongue 2. Therefore here I rather approoue the receiued interpretation that though many shall fall away yet those among the people which feare and knowe God shall encourage themselues and goe on in their dutie which is the meaning of the last word they shall doe doe their part and office Bulling Melan. Calv. Osiand Genevens cum caeter Quest. 41. Of such things as the faithfull people of God should doe and suffer in this persecution v. 33. They that vnderstand c. shall instruct many Three things are expressed concerning the faithfull people 1. what they shall doe they shall not giue ouer one instructing and conforting another 2. what they shall suffer 3. how they shall be comforted v. 34. 1. Concerning the first 1. Some because mention is made here of instruction will not haue it here vnderstood of the persecution of the Iewes in the time of the Macchabees for they were fighters rather then instructors and therefore they thinke it more fitly to be referred vnto the persecutiō of the seruants of God in the times of the Apostles as is declared in the booke of the Acts for then the Apostles ceased not to instruct the people and Church of God Oecolamp 2. But though Mattathias and his sonnes were stirred vp to defend the innocent by their valiant resisting of wicked Antiochus proceedings yet they also instructed and encouraged the people and exhorted them to continue stedfast as we may further see 1. Macchab. 2. and 2. Macchab. 8. 16. 21. And that this persecution is not that which the historie of the Acts maketh mention of is euident by this that the Romanes and their agents were then the persecutors but here this Tyrant and persecutor was somewhat curbed by the Romanes as is before shewed v. 30. And for the same reason this cannot be referred vnto the last destruction of Ierusalem by Vespasian and Titus as some of the Hebrewes thinke 3. Those then which instructed the people were chiefely the faithfull Priests the Macchabees the father and his sonnes 1. Macchab. 2. and other faithfull people are not excluded who did their part one instructing and encouraging an other 2. Then it followeth what they endured and suffred euen all kind of most grieuous torments by the sword by flame by captiuitie by spoyle how they were put to the sword when Apollonius with an armie of 22. thousand entred the citie as is shewed 2. Macchab. 5. 25. and the younger sort with the women were sold into captiuitie v. 24. the spoile of the citie is described 1. Macchab. 1. 37. And how they were tried by the flames of fire and other torments is declared in that lamentable storie of the mother with her 7. children how cruelly they were put to death 2. Macchab. 7. their skinne was fleyed off their tongues cut out and their vtmost parts cut off
King 24. 25. Ierem. 52. And of Nebuchadnezzars expedition against Cyrus Ezekiel maketh mention c. 26. to c. 30. In the 25. yeare of Nebuchadnezzars raigne he subdued Egypt and remooued all the Iewes that were thither fledde to Babylon Pererius addeth further that in the 25. yeare of his raigne he had that vision of the image c. 2. but that was rather in the 5. yeare of his raigne as is before shewed quest 6. generall After this he set vp the great golden image c. 3. and was translated from the companie of men and liued among bruite beasts for the space of seuen yeares cap. 4. then he was restored to his kingdome which he enioyed peaceably to the ende of his dayes Pere Quest. 7. Of the time of Nebuchadnezzars raigne 1. Iosephus thinketh that Nebuchadnezzar raigned 43. yeares so also Eusebius and Pererius consenteth wherein he doth not much varie from the yeares of his raigne which may be collected out of Scripture 2. Some thinke that all his raigne made vp 45. yeares Bulling rather 44. betweene both for in the 8. yeare of his raigne he tooke Iechonias prisoner in the 37. yeare of whose captiuitie Euilmerodach the sonne of Nebuchadnezzar began to raigne who lift vp the head of Iehoiachin out of prison these two numbers put together 8. and 37. make 45. and one yeare must be deducted because Nebuchadnezzar is supposed to haue died in the 36 yeare of Iechoniahs captiuitie the last yeare of his raigne and so the whole summe of yeares remaineth 44. Quest. 8. Of the citie of Babylon 1. The occasion of the first founding of this citie and of the name therof is declared Gen. 11. so called first Babel of the confusion of tongues and afterwards Babylon the countrie about Babylonia 2. Nimrod who was the first king or tyrant rather after the flood in which sense he is called a mightie hunter is held to haue beene the first founder of Babylon which was afterward enlarged by Semiramis whom Iulius Solinus and Diodorus Siculus whom Hierome followeth thinke to haue beene the first builder of Babylon but she onely enlarged it and raised vp the walls 3. In this citie and the countrie thereabout the Iewes were held in captiuitie 70. yeares which tearme beeing the stinted time of mans life Psal. 90. 10. sheweth that man during the time of his life and aboade in this world is but a captiue and stranger as Iaakob called his life a pilgrimage Gen. 47. 9. Pintus 2. Polanus thinketh there were 3. cities of this name Babylon one in Assyria whereof mention is made 2. king 17. 24. an other in Chaldea which is here called the land of Sennaar and the third in Egypt which is now called Alcayr the seate of the Sultanes of Egypt But I thinke the receiued opinion is more probable that there were onely two Babylons one in Chaldea the other in Egypt or in the confines of Arabia whereof Raphael Volateran treateth lib. 12. now called Cayro Pintus that Babel mentioned 2. King 17. 24. from whence the king of Ashur brought some to inhabite Samaria is Babylon in Chaldea which was then subiect to the king of Ashur 3. Stephanus also is deceiued who thinketh this Babylon to be the same citie which was called Seleucia built by Seleucus Nicanor which was indeede built not farre off from Babylon some 300. stadia or furlongs by which occasion Babylon became desolate and not so much frequented but they were not all one citie Polanus Quest. 9. ver 1. Of the citie Ierusalem 1. Ierusalem it was the cheife citie of Palestina first founded by Melchisedech as Iosephus thinketh who Gen. 14. is called the king of Shalem 2. It had diuers names it was first called Shalem Gen. 14. Psal. 75. 3. then Iebus of Iebusi the sonne of Canaan Iosh. 18. 28. afterward it was named Ierusalem which signifieth the vision of peace and last of all Aelia of Aelius Adrianus the Emperour who built mount Caluarie and diuers other parts of the city Volat. l. 11. 3. It was diuided into two parts the vpper citie where was mount Zion the city of Dauid and the Temple the neather or base citie which was vnder the hill Pol. 4. The citie Ierusalem is sometime taken in Scripture for the Church of God as Hebr. 12. 22. Ye are come to Mount Sinai to the citie of the liuing God to celestiall Ierusalem Pintus Quest. 10. v. 2. What this phrase meaneth To be giuen into ones hand v. 2. And the Lord gaue Iehoiakim c. into his hand c. The hand is diuersly taken in Scripture 1. As first to put the soule or life in the hand signifieth to put the life in danger Iudg. 12. 3. Iepthah saith I put my life in my hands 2. The hand signifieth a league or couenant as the giuing of the hand implieth the plighting of the troth as Esech 17. 18. He hath despised the oath and broken the couenant yet lo he had giuen his hand 3. It signifieth ministerie and seruice as Exod. 38. 21. These are the parts of the Tabernacle c. for the office of the Levites by the hand of Ithamar 4. The hand signifieth helpe and assistance as 1. Sam. 22. 17. Saul commandeth the Priests to be slaine because their hand was with David that is they were aiding and helping vnto him 5. To lift vp the hand against a place is to assault it and threaten against it as Isa. 10. 32. He shall lift vp his hand toward the mount of the daughter of Sion 6. To lift vp the hands is to pray 1. Tim. 2. 9. I will that the men pray euery where lifting vp pure hands 7. To wash the hands is to purge the heart and works from impuritie and vncleannes as Psal. 26. 6. I will wash mine hands in innocencie O Lord and compasse thine altar 8. To put the hand to the mouth signifieth to eate 1. Sam. 14. 27. as Ionathan is said to haue put his hands to his mouth when he did eate of the honie 9. To lay the hand also vpon the mouth is a figne of silence Iob. 29. 9. The Princes staied talke and laid their hand on their mouth 10. By the hands also are vnderstood the works labours of mens vocations as Eph. 4. 28. Let him that stole steale no more but rather labour and worke with his hands 11. To doe a thing with an high hand is to do it presumptuously Numb 15. 30. 12. To touch with the hand is to humble or afflict Psal. 32. 4. Thy hand is heauie vpon me day and night 13. But to giue into the hands of any is to bring vnder their power and subiection as Iudg. 7. 1. The Lord gaue them into the hands of Midian seuen yeares and so it is taken here Pintus Quest. 11. How Iehoiakim was giuen into Nebuchadnezzars hand whether he caried him to Babylon 1. Some thinke that Iehoiakim was bound in chaines and carried to Babylon as the Latine
of his friends and Lyranus saith vidit regem obstinatum in malicia ideo tacuit c. he saw the king setled and obstinate in his malice and therefore held his peace But Daniel had offended much if beeing present he should by his silence and connivence haue betraied these innocents as the wise man saith Prou. 24. 11. Wilt thou not preserue them that are lead to be slaine 2. Pererius thinketh that Daniel beeing a great Prophet might foresee that God would deliuer them out of this daunger by some great miracle that thereby the power and glorie of God might be set forth as our blessed Sauiour suffered Lazarus to die that he might get greater glorie by raising him vp againe out of his graue Contra. 1. Our blessed Sauiour and Daniel the master and the seruant are not well matched together Christ had all power and knowledge in himselfe so had not Daniel 2. he knew not of his deliuerance from the Lyons himselfe when he was cast into their denne for then it had beene no triall of his saith if he had bin sure to be deliuered much lesse is it like that he foresaw the miraculous deliuerance of these 3. Therefore Daniel is excused by his absence and ignorance he neither was present and so consequently was ignorant of all that now happened beeing done speedily and in hast see before qu. 4. 18. Quest. Of Nabuchadnezzers speech vnto those three brought before him 1. The equitie of the king herein deserueth commendation that would not presently giue sentence against these persons till he had heard their defense as it was the commendable custome of the Romanes not to deliuer any vnto death before he that was accused had place to defend himselfe Act. 25. 16. Bulling 2. But herein appeareth the wilfull blindnes of the king that beeing seduced to set vp such an abominable idol he proceedeth to maintaine it with crueltie Pellican 3. He doth first seeke to win them by gentle speech as though he could not beleeue it to be true that they had done this thing or if they did it was of some ouersight rather then of purpose which he was content to pardon if now they would worship the image but beside these faire speeches he addeth also threatning Bulling 4. He peremptorily enioyneth obedience to his decree not suffering it to be disputed or called into question whether it were iust or lawfull but it was his will so to be Calv. 5. And at the last he endeth with blasphemie extenuating the power of that great God whome before he had acknowledged to be the God of gods c. 2. 47. so Rabsakeh said to Hezekiah that the Lord could not deliuer Ierusalem out of his hand 2. king 18. 35. 19. Quest. Of the religious and resolute answer of these three conuented before the king They answer with godly resolution and courage to euery part of the kings speech 1. Whereas the king first insinuateth himselfe as though he did not beleeue that they would doe such a thing and thereby suggesteth vnto them that they should be better aduised which kind of humane and fauourable questioning Suetonius noteth to haue bin much vsed by Augustus who in examining those which were guiltie would seeme as though he beleeued not any such thing to be done by them to this vncertentie in the kings demaund they answer resolutely that they needed no consultation in that matter they had their answer readie and were determined both what to say and doe to answer and suffer We are not carefull to answer thee in this matter 2. To the kings blasphemie that there was no God to deliuer them out of his hand they replie that their God whome they serued was able to deliuer them out of his hand 3. Touching the kings threatning of the fierie fornace they answer in effect that it did not mooue them they feared it not though their God for some causes knowne to himselfe should leaue them in his hands yet they would not worship the image 4. And as the king would admit no discussing of his decree but would haue it absolutely obeied so they could not be remooued from their religion neither desired to haue the same discussed or sifted they would by no meanes consent to worship the image 20. Quest. Why the Lord doth not alwaies deliuer his out of temporall daungers v. 18. But if not These valiant seruants of God were certen of Gods fauour that he would assist them with his spirit to suffer for his glorie but they could not certainly promise themselues temporall deliuerance wherein the Lord alwaies sheweth not his power for these reasons 1. If the Lord should continually by some miraculous deliuerance ridde his children out of danger then would not the miracle be so great and so neither Gods glorie nor power therein so much magnified nor men thereat so much mooued Perer. 2. God suffereth his children to fall into temporall daungers for the triall and probation of their faith and patience 3. Thereby also God doth chastice his seruants to bring them to more effectuall repentance Papp 4. And the Lord permitteth his children to be temporally tried inuisibiliter eos ad gloriam transferendo to bring them inuisibly vnto euerlasting glorie Lyran. ex Augustin 21. Quest. Why they are so resolute not to worship the golden image 1. The godly Hebrewes were not ignorant how often they were charged by Moses and the Prophets not to bow vnto or worship images as Exod. 20. in the second commandement Deut. c. 4. and c. 27. Isa. 44. and Ierem. 10. and in many places beside that no one thing in Scripture is more straightly giuen them in charge 2. They had the example of the godly Patriarkes and kings and other holy men who had a perfect detestation of idols as Iaacob burned all the images in his house vnder an oak Gen. 35. Hezekiah pulled down the brasen serpent when they began to abuse it to idolatrie 3. Yea in the most corrupt times after their returne out of the captiuitie the Iewes abhorred images for when Pilatus and Petronius the presidents of Iewrie had secretly brought the images of Tiberius and Caligula into the citie to be worshipped of the Iewes they manfully resisted offering their necks and liues rather then they would contrarie to their law worship any images Ioseph lib. 18. antiquit c. 4. 10. who further writeth l. 2. cont Appia that when Alexander the great would haue repaired the Temple and sepulchre of Bel the Chaldeans god at Babylon and therein vsed the helpe of the Iewes they vtterly refused 4. Therefore that is a most malitious lie reported by Appollonius Appian the Grammarian and Cornelius Tacitus that the Iewes in the inwards of the Temple kept an asses head of gold which they worshipped ex Perer. 22. Quest. Whether the Prince is by fire and sword to roote out them which are of contrarie religion v. 19. Nabuchadnezzer commanded these three holy men to be cast into the fierie ouen wherein he
vsque in futurum seculum in quo regnabunt per gloriam their kingdome shall begin in this world wherein they raigne by grace and continue vnto the next world wherein they shall raigne in glorie c. 3. this kingdome of the Saints in Christ shall beginne after the dissolution of the foure former Monarchies as is before shewed 49. Quest. Why they are called the most high Saints v. 18. 1. The vulgar Latine readeth which H. Br. followeth in his commentarie Saints of the most high God but beside that the word high ghelonin is in the plural and so must be ioyned with Saints the other word God is not in the text 2. Some by the high Saints vnderstand the Angels but that can not be for v. 27. they are interpreted to be the holy people of the most high the Saints in earth 3. neither by the high Saints can God himselfe be vnderstood the Scripture vseth not in the plural number so to speake of God 4. some thus read the Saints of the high things that is to whome belongeth the inheritance of the high and heauenly things Iun. Polan Calvin But it is better ioyned as an epithete to Saints they are called the high Saints as v. 27. the people of the Saints most high they are most high in respect of all other people in the world in respect of the most high Prince the Lord Christ to whome they belong and in regard of the most high inheritance of heauen which appertaineth vnto them 50. Quest. v. 20. How the horne called before little is said to be in shew greater then the rest 1. Before in the vision it is saide to be a little horne in respect of the obscure base and meane beginning for so Antiochus Epiphanes beeing the younger brother had no right nor title to the kingdome and in this sense he was a little horne 2. But the euent considered how afterward Antiochus Epiphanes proud Antiochus who of some is rather called Epimanes madde Antiochus exceeded all other of the Seleucians in greatnes he is in this respect said to be greater in shew then the rest So both are true but not in the same time 51. Quest. How this little horne is said to chaunge lawes and times 1. Hierome by changing times and lawes vnderstandeth that Antichrist shall abolish and take away all religion so also Lyran. he shall abrogate the worship of God sibi illum cultum vsurpabit and shall vsurpe vnto himselfe that worship making himselfe God But Antichrist which was prophecied of and is now come into the world shall not be an open and professed enemie vnto all religion but rather through hypocrisie and vaine shew of religion shall deceiue many and therefore the Apostle saith he shall come with lying wonders 2. Thess. 2. 9. 2. Calvin vnderstanding the Romane Emperours to be this little horne giueth this sense that omnia iura humana divina peruertent they shall peruert all lawes humane and diuine as Augustus caused altars to be erected vnto him though otherwise a ciuill Prince Tiberius neglected all religion Caligula threatned to banish Iuppiter their great god into Greece and would often smite his image with his fift Domitian wished that all the people of Rome had but one necke that he might smite it off at once he would haue made his horse Consul But though these things may by way of analogie be thus applied yet historically as hath beene shewed at large this prophecie was fulfilled before the comming of the Messiah into the world 3. Bullinger with others shew how this is practised by the Pope of Rome to chaunge lawes and times for he canonizeth Saints and erecteth holy daies vnto them appointeth fastâ— and fasting daies for religion he chaungeth lawes as commanding adoration of Images which is forbidden by the law of God restraining mariage which God hath made free for all taking away the cuppe in the Eucharist which Christ in the institution of his last supper appointed to be vsed 4. Other doe verifie these things in the Turke who endeauoureth what he can to abolish all Christian religion he thinketh to doe it laboureth what he can to extitpate the Gospel of Christ but he can not These two last expositions also we refuse vpon the former reason These applications by way of analogie we mislike not but this prophecie had the historicall accomplishment before the birth of Christ. 5. Wherefore this is a true and liuely description of Antiochus Epiphanes how he attempted to change times to abolish the festiuals of the Iews to prophane their Sabbaths the rites also and ceremonies of Moses law he abrogated defiling the Temple and the altars and setting vp most abominable idols as is shewed at large 1. Macch. 1. 46. c. Antiochus sent his letters to Ierusalem and the cities of Iuda that they should follow the straunge lawes of the countrey that they should forbid the burnt offerings and the sacrifices and the offerings of the Sanctuarie and that they should defile the sabbaths and the feasts and pollute the sanctuarie and the holy men and to set vp altars and groues and chappels of idols and offer vp swines flesh and vncleane beasts c. The like reporteth Ioseph lib. 12. Antiquit. Iudaic. c. 6. It is very euident now by comparing the historie of the Macchabees with the prophecie of Daniel that all these things were most truly and properly fulfilled in the raigne of Antiochus Epiphanes which are here described of this little horne 52. Quest. What is meant by a time times and a part of time v. 25. 1. Some by these termes vnderstand not any certaine definite time but take it at large for a certaine season not determined 2. Others vnderstand precisely a certen prefixed time 1. Of the first sort 1. some doe vnderstand longam durationem a long continuance of time yet certaine and determined with God Papp So Bullinger calleth it praefinitum tempus sol Deo cognitum a time defined but onely knowne vnto God to the same purpose also Calv. Genevens Melancth 2. Oecolampad also here defineth not any certaine time but giueth this reason of three times and an halfe which maketh halfe a propheticall weeke dimidiat Deus hebdomadam God halueth the weeke because he will not be angrie for euer as our blessed Sauiour saith that for the Elects sake those daies shall be shortned But it is euident that a certaine time is here prefixed and limited and that by times yeares are signified as c 4. in the vision of the great tree by seauen times are vnderstood seauen yeares 2. They which vnderstand here a certen time 1. some would haue hereby signified so many yeares as there be daies in 3. yeares and an halfe as R. Levi saith that the desolation of the Temple shall continue a 1335. yeares which number of daies Daniel hath c. 12. 12. But the grosse blindnes of these Rabbins is euident to all the world for since the last and finall desolation of the
one yeare and then succeeded Darius these make but 12. yeares with the second of Darius Some make account of more yeares as Bullinger giueth vnto Cyrus 16. yeares to Cambyses 8. yeares some allot vnto Cyrus 30. yeares vnto Cambyses 9. yeares Liuely in his Persian Monarchie Pererius counteth 40. yeares from the 1. of Cyrus to the second of Darius there beeing then such vncertaintie of these yeares it is hard to interpret a prophesie vpon so weake and vncertaine ground 2. An other opinion is that these 70. yeares must ende simply in the second yeare of Darius Hystaspis 1. because these 70. yeares are called the yeares of the desolation of the Temple now the Temple remained desolate vntill the 2. yeare of Darius Hystaspis 2. Zacharie beginning his prophesie in the 2. yeare of Darius thus saith c. 1. 12. thou hast beene displeased with vs now these threescore and tenne yeares 3. Mardocheus who liued in the time of king Assuerus who is thought to be Artaxerxes Mnemon who succeeded an 150. yeares after the 1. yeare of Cyrus should then be aboue an 130. yeare olde if the 70. yeares ended in the first of Cyrus of this opinion are Clemens Alexand. lib. 1. stromat Euseb. in Chroni Isidor lib. 5. Etymolog Contra. 1. These arguments conclude not 1. though the temple was not reedified till the raigne of Darius yet because the people had libertie to returne and to repaire both the Temple and citie in the first of Cyrus the captiuitie and desolation ended then But if they wil extend the time of desolation so long till both the Temple and citie were fully repaired then that time must hold out yet longer for the citie was not fully repaired vntill the 20. yeare of Artaxerxes whom Pererius taketh for Artaxerxes Longimanus Iunius for Artaxerxes Mnemon when Nehemias by the kings grauntreturned to repaire the citie and build the walls 2. The Prophet Zacharie affirmeth not the 70. yeares then first to be expired but his meaning is that they had endured the 70. yeares captiuitie which were prophesied of and yet they sawe not the full restitution of their citie and countrey 3. To the third argument Pererius answereth that whereas the words in the text stand thus there was in the citie of Shushan a certaine Iewe whose name was Mordecai the sonne of Iair the sonne of Shemei the sonne of Kish a man of Iemini which had beene carried away from Ierusalem with the captiuitie that was carried away with Iechoniah these words which had beene carried away he would haue referred not to Mordecai but to Kish that he was carried away captiue so also Iunius But Pererius answer is taken away by that text of the Apochryphall Esther which is canonicall Scripture with them where c. 11. v. 3. it is said that Mordechai erat de numero eorum captiuorum c. was of the number of those captines whom Nebuchadnezzar translated with Iechoniah Iunius may be refelled by his own chronicle for vnto the raigne of Assuerus whom he taketh to be Xerxes he numbreth but 46. yeares from Cyrus first Cyrus and Cambyses raigned 9. yeares the Magi one yeare Darius Hystaspis 36. yeares vnto this adde 70. yeares of the captiuitie all make not full an 120. yeares it is not like that in this tearme there were so many descents and generations namely these sowre of Kish Shemei Iair Mordecai therefore the best answer here is that so many yeares must not be giuen vnto the Persian kings Mordecai beeing one of those which were carried into captiuitie Ezra 2. 1 2. might be then an auncient man but nothing neere of such yeares as is supposed 4. But this opinion may be refelled by the former argument that from the last captiuitie vnto the 2. of Darius when the Temple was reedified must needes be aboue 70. yeares seeing the most doe hold at the least 40. yeares betweene the 1. of Cyrus and the second of Darius and betweene the last captiuitie of Zedekiah in the 18. yeare of Nebuchadnezzar and the 1. of Cyrus were more then 30. yeares for that captiuitie was in the 18. yeare of Nebuchadnezzar Ierem. 52. 29. who raigned in all 45. yeares there remayned then 27. yeares of his raigne Balthazar had 3. yeares then came betweene them Euilmerodach who as Iosephus writeth raigned 18. yeares lib. 10. antiquit c. 12. 3. It remayneth then that the 70. yeares of captiuitie must haue their determination in the first yeare of Cyrus as is euident 2. Chron. 36. 22. then was the word and prophesie of Ieremie finished And this is agreeable to the prophesie of I say he saith of Cyrus c. he shall performe all my desire saying to Ierusalem thou shalt be built and to the Temple thy foundations shall be surcly layd I say 44. 28. Quest. 7. Of Daniels prayer v. 4. to v. 20. Daniels prayer consisteth 1. of the inuocation it selfe where God is described by his epithetes and titles great and fearefull and his effects the keeping of his couenant toward them that loue him 2. then followeth the prayer it selfe which hath two parts as Daniel himselfe deuideth it a confession to v. 15. and deprecation from thence to v 20. In the confession 1. Daniel maketh an ample and large confession of his and the peoples sinnes and vnrighteousnesse to v. 7. 2. of the iustice and righteousnesse of God in punishing their sinnes yet in mercie to v. 15. In the confession of their sinnes are set forth 1. the manner which is amplified by fowre degrees they haue sinned committed iniquitie done wickedly yea rebeiled they haue sinned not of ignorance and infirmitie but wittingly and obstinately 2. the matter in leauing Gods commandements and not giuing care to his Prophets v. 6. The confession is either generall to v. 10. or particular to v. 15. In the generall 1. be confesseth Gods iustice in bringing vpon them shame which is amplified by a threefold enumeration of the people by their countrey the inhabitants of Iudah and Ierusalem yea all Israel by their place and situation neere and farre off thorough all countreys by their degrees and callings euen vpon their kings and Princes v. 8. 2. he confesseth Gods mercie v. 9. In the particular confession is set forth Gods iustice in punishing their sinne where 1. their sinne is amplified 2. the punishment In the amplification of their sinne namely their disobedience three circumstances are expressed whose voice they disobeyed the Lords by whose ministrie by the Prophets and who were disobedient euen all Israel Concerning the punishment three things are declared 1. the prediction of it in the commination set forth in Moses lawe v. 11. 2. the fulfilling and accomplishment of it v. 12. 3. the qualitie and condition of it the greatest plague vnder the whole heauen was fallen vpon them And this last part of the greatnesse of the iudgement is amplified 1. by the certaintie of the prediction 2. by their sinne of securitie in not beeing humbled by prayer vnto
super notat oppressionem this word vpon noteth their oppression who finally were destroyed by the Romanes some giue this sense within this time all these things shal come to passe which belong vnto the eternal saluatioÌ„ of the people Osi. But both rather are signified both the mercie which should be offred vnto this people in taking away their sinnes by the comming of the Messiah and the iudgement which should befal them for their contempt reiecting of the Messiah for both these are afterward touched the benefits which the Messiah should bring vnto them vers 24. and the calamiti ewhich should be sent vpon them vers 26. And both these Iunius in his commentarie ioyneth together Quest. 20. The meaning of these words v. 24. to finish or rather restraine wickednesse 1. R. Salamon who endeth these 70. weekes at the second destruction of the citie and Temple by Titus thus interpreteth that then the Iewes should endure a longer captiuitie then before and thereby should learne to leaue off their sinnes and by their long punishment merit forgiuenesse of their sinne Contra. 1. Lyranus thus refelleth the Rabbine that the Iewes are so farre off from leauing their sinnes by this long captiuitie that they are rather worse for their periuries vsurie profane oathes are notoriously knowne And seeing God punished their idolatrie but with captiuitie of 70. years and now they haue endured captiuitie more then twice 7. hundred yeares it must needs be a greater sinne for the which they sustaine so long a time of punishment which can be none other then their killing the Lord of life the Blessed Messiah 2. Paulus Burgen addeth further that this finishing of iniquitie must be within the 70. weeks but that ceasing from sinne which the Rabbine imagineth must follow after these 70. weeks expired 3. adde hereunto that no man by the workes of the law is iustified or can doe any thing acceptable vnto God how then can the Iewes without the Messiah obtaine remission of sinnes And againe men by their punishment though it be neuer so long and great cannot satisfie for their sinnes for then they which are tormented in hell might at length satisfie for their iniquitie Polan 2. Some following the Latine text to consummate or finish sinne doe thus interpret it to make perfect sinne as the Iewes were come to the height of sinne when they crucified Christ in this sense our Sauiour saith Matth. 23. Fulfillye the measure of your fathers thus expound Chrysostome orat 2. cont Iudaeos Theodoret vpon this place and Eusebius lib. 8. de praeparat Euang. but the next words following to seale vp 〈◊〉 and reconcile iniquitie doe shewe that this phrase signifieth rather the consumption then consummation of sinne 3. Some reading to finish sinne vnderstand it of the consumption of sinne and taking of it away by the death of Christ as a candle is said to be ended when it is consumed Hugo so is the word finishing taken Isa. 40. 2. Speake comfortably to Ierusalem c. that her warfare is finished and her iniquitie is pardoned Perer. so also Calv. Genevens Vatabl. Pintus this sense is not to be misliked sauing that the word is not well interpreted which signifieth not to finish but rather to restraine or shut vp 4. The word cala with aleph which is here vsed signifieth to shut vp but calâ—h with he is to finish and consummate the meaning then is to restraine sinne which Iunius and Polanus following him doe interpret of the preseruing of the elect from that generall defection and falling away of the Iewes which began in the time of Antiochus Epiphanes 5. But seeing the words following to seale vp sinnes c. are generall not of any speciall iniquitie or of some speciall nation but of the sinnes of all these words are better vnderstood also generally that by the comming of Christ and preaching of the Gospel there should be a generall restraint of sinne as many which made no conscience before of adulterie idolatrie couetousnes and such like should be reclaimed by the Gospel Bullinger as the Apostle saith hauing made mention of idolaters fornicatours adulterers and such like who shall not inherit the kingdome of God addeth but such were some of you but ye are washed ye are sanctified c. 1. Cor. 6. 10. 22. Quest. Of the sealing of sinnes 1. The Latine translatour readeth to finish sinne whereupon Pererius taketh occasion to shew how diuers waies sinne was finished by the death of Christ in that he paied the ransome for our sinne abolished idolatrie conquered Sathan So M. Lively preferreth this reading and expoundeth it by that place Ioh. 1. 29. Behold the lambe of God which taketh away the sinne of the world 2. But seeing the word is chatam which signifieth to seale vp and so the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sealing therefore this reading is to be preferred to seale vp sinnes that is to binde vp as it were and to seale and cloase them as neuer any more to be opened read or declared against vs for as writings are vnfolded and opened to be rehearsed and read so they are sealed vp to be concealed and buried in obliuion which S. Paul calleth the putting out of the hand-writing c. which was against vs Coloss. â— 14. Polan Quest. 22. What it is to reconcile iniquitie 1. The vulgar Latine readeth to take away sinne so also Lyranus Hugo Pintus with others and hereupon Pererius sheweth how three wayes a thing may be taken away by washing and wiping by scraping as a blot in writing and by dissipating or dissoluing as when a cloud or mist is dispersed and so in all these phrases sinne is said to be taken away as Dauid saith Psal. 51. wash away my sinne and S. Paul that Christ hath rased out the hand-writing of our sinne Colos. 2. And Isay 44. 22. the Lord saith I haue put away thy transgression as a cloud This sense is true but it is not well grounded for the word caphar signifieth to expiate reconcile not to take away 2. Some by this expiation and reconciliation vnderstand the taking away of the guilt of sinne whereby we are made guiltie of eternall damnation Polan but that seemeth to be signified before in the sealing of sinnes that they should not be had in remembrance to ouâ— condemnation 3. Hereby then rather is signified that Christ hath made reconciliation for sinne that is he satisfied in his death vpon the crosse pro culpa poena c. for the fault and punishment Bulling 4. Thus by these three words here vsed peshagh chataoth ghaven which are translated wickednesse sinnes iniquitie all manner of sinnes whatsoeuer are implied sinne onely against the holy Ghost excepted Bulling which may thus be distinguished wickednesse against God sinne in our selues and iniquitie against our neighbour Hugo And here this benefit of taking away sinne is set forth in three degrees in restraining the act in sealing them vp in respect of
that if the account beginne from Cyrus there will be found an 100. yeares more then the 70. weekes to the passion of Christ which he counteth thus The Persian Monarchie continued 230. yeares the kingdome of the Macodonians or Grecians 300. thâ—nce to the death of Christ the Romanes ruled 60. yeares all make 590. yeares Contra. 1. Though Cyrus decree did not at the first take place altogether yet because they by vertue of that decree laid the foundation of the Temple in the 2. yeare Ezr. 2. 10. though the worke were interrupted from thence the reckoning must beginne and the rather for that this decree of Cyrus was the ground of Darius edict renewed afterward Ezr. 6. yea the Angel foresheweth here as much in diuiding 7. weekes from the rest that the building of the citie and Temple should be interrupted 49. yeares and should be finished in a troublesome time v. 25. 2. Though Cyrus edict specially intended the building of the Lords house yet they had libertie giuen them there withall to reedifie the walls and citie as is euident Ezr. 4. 12. for otherwise the prophesie of Isai concerning Cyrus had not beene fulfilled c. 54. 28. He saith to Cyrus thou art my shepheard and he shall performe all my desire saying also to Ierusalem thou shalt be built and to the Temple thy foundations shall be surely laid 3. That the Persian Monarchie continued not 230. yeares is prooued before so that this obiection is soone answered And if Lyranus thinketh that from Cyrus to Christs passion 590. yeares expired how then can he make his own account afterward good counting from the 4. of Zedekiah 52. yeares before Cyrus as he casteth it to the passion of Christ but 490. yeares in all Thus the beginning of Daniels 70. weekes beeing knowne it remaineth that we come to examine the diuers opinions for the ende and determining of them as they are before propounded qu. 34. But first because we will at once make an ende of the questions doubts of the Persian Monarchie three other matters shall here be briefly touched 1. vnder which of the Persian kings Mordecai liued 2. what king it was by whome the Edict was renewed to build the Temple 3. which Artaxerxes it was by whome in the 20. of his yeare Nehemiah was sent 44. Quest. Vnder which of the Persian kings Mordecai liued and of his age 1. Some take the great king Assuerus who married Esther to be Cambyses the sonne of Cyrus as Paul Burgens calleth this Assuerus filium Cyri maritum Esther both the sonne of Cyrus and the husband of Ester addit 3. in 9. c. Dan. But this cannot be for Cambyses is held by most Chronologerâ— to haue raigned but 7. yeares the Hebrewes giue vnto him but 6. yeares but this Assuerus married not Esther till the 7. yeare of his raigne toward the ende thereof in the 10. moneth Estb. 2. 17. and c. 3. 12. mention is made of his 12. yeare 2. Some take this Assuerus the husband of Esther to be Darius Hystaspic the 3. king of Persia so Iun. in his annotat Esth. 1. 1. in the first edition and Esther called Adassa he thinketh to be Aâ—ossa Darius wife mentioned by Herodot lib. 3. Of the same opinion seemeth Lyranus to be that the next king vnto Camâ—yses was this Assuerus But Darius Hystaspicis succeeded Câ—â—byses so also Genevens 3. Ioseph lib. 11. thinketh that this Assuerus was Artaxerxes Longimanus surnamed the long-hand the 5. king of Persia But Eusebius in his Chronicle â—â—felleth him by this argument that seeing Ezra liued in the daies of this Artaxerxes it is like he would haue made some honourable mention of Esther and Mordecai Herein though Eusebius doe truly contradict Iosephus yet his reason is not so forcible for seeing there is a speciall historie written of Esther and Mordecai their acts which booke is like to haue beene made by Ezra or some other of the Prophets then liuing it was not needefull in the other bookes of Ezra and Nehemiah to make mention of them seeing in those bookes they meddle not with the Persian affaires but with such things as happened about the building of the citie and Temple at Ierusalem But this reason rather may be vrged that Artaxerxes 〈◊〉 who is that Darius called also Artashasht who gaue licence to build the Temple which was finished in his 6. yeare and in his 7. sent Ezra and in his 20. Nehemiah with new commissions to repaire the citie it is not like that he would be so mooued and incensed against the Iewes to roote them out as Assuerus was 4. A fourth opinion there is that this Assuerus was Artaxerxes Mnemon which succeeded Darius Nothus the 7. king of Persia which is the opinion of Exsebius Isidore Beda Sulpitius to whome subscribeth Pererius But these two obiections may be made against this opinion 1. that if Esther had beene the Queene in Nehemiahs time it is like he would haue vsed her mediation to the king or Mordecaies and not haue pressed himselfe vpon the king 2. whereas Mordecai is said to haue beene one of those which was carried away in the captiuitie of Iechoniah Esth. 2. 6. from which captiuitie vnto the raigne of Artaxerxes Muemon are accounted by the most Chronologers 250. yeares as Pererius confesseth then could it not be that Artaxerxes vnder whome Esther and Mordecai liued Hereunto Pererius answereth that whereas the words stand thus Mordecai which was the sonne of Iair the sonne of Shemei the sonne of Kish a man of Iemini which had beene carried away c. with the captiuitie of Iechoniah c. he would haue the relatiue which referred to the nearest antecedent Iemini whome he supposeth to haue beene then carried into captiuitie But herein Pererius is greatly ouerseene for Iemini is here taken for the tribe Beniamin as Kish the father of Saul is said to be of Iemini 1. Sam. 9. 1. and Shemei is called the sonne of Iemini 2. Sam. 16. 11. Then this Iemini could not possibly goe into captiuitie with Iechoniah Therefore other answer better that it is referred to Kish that he went into captiuitie so Burgens and Iunius in his last edition Ioseph Scal. l. 6. de emendat tempor But hereunto Thoring maketh a double answer 1. They must shew vs an other Kish out of Scripture beside the father of Saul which if they can not doe eadem facilitate contemnitur qua probatur it may as easily be reiected as it is prooued yet this may be admitted that this was an other Kish beside that auncient Kish the father of Saul as this Shemei was diuers from him that railed vpon Dauid 2. He hath then a better answer that if they will count so many generations namely these foure of Mordecai Iair Shemei Kish from the captiuitie of Iechoniaâ— they will make Mordecai either scarse yet borne or a very young man who was now auncient and nourished Esther as his daughter he was as a father vnto
her for in true account there were not aboue an 150. yeares runne since the captiuitie of Iechoniah to the raigne of this Artaxerxes and if foure generations of men were then worne out Mordecai must be held a very young man or not so graue a personage as the storie maketh him 5. An other opinion is that Mordecai liued vnder Xerxes the fourth king of Persia who is also called Assuerus which is the opinion of Iosephus Scalliger lib. 6. de emendat tempor likewise Thom. Lydiat lib. de emendat tempor in ann 3514. and of Iunius edition 3. the reasons thereof are these 1. The name Achashverosh which Scalliger pronounceth Oxyares commeth neere the name Xerxes which is after the Greeke pronuntiation the other is the Hebrew name 2. the name of Queene Esther hath great affinitie with Amestris as Herodotus or Amystris as Ctesias the wife of Xerxes 3. Assuerus is set forth by the largenes of his kingdome and the greatnes of his riches Esth. 1. and Xerxes was the rich king of Persia the fourth from Cyrus inclusiuely that is including Cyrus Dan. 11. 2. 4. Assuerus was the next king before the first Artaxerxes whome Darius Nothus succeeded Ezr. c. 4. v. 7. and 24. But Xerxes was the next predecessour to Artashasht or Artaxerxes who was called Longimanus who was Xerxes sonne But against this last assertion that this Assuerus was Xerxes it will be thus obiected 1. that Xerxes is held of the most not to haue raigned aboue 20. or 22. yeares at the most and he was married to Esther but in the 7. yeare and in the 8. might Darius his sonne be borne who was not aboue 13. yeares olde when his father died yet in the second yeare of his raigne he had children Ezr. 6. 10. where the Iewes are bid to pray for the kings life and his sonnes Burgensis here answereth that it is spoken by way of supposition si filios habuisset if he had had sonnes But Thoring in his replie to Burgensis additions doth here finde fault with him for it was neuer heard of that prayer should be made pro non existentibus in rerum natura for them which had yet no beeing or existence in nature But they which hold Xerxes to be this Assuerus will answer that Darius mentioned Ezr. 6. 10. was Darious Nothus not this Artaxerxes Longimanus now this is after prooued to be otherwise because to the building of the Temple from the going forth of the word are but 7. weekes that is 49. yeares but there were in their owne reckoning an 100. yeares from Cyrus to Darius Nothus see hereof further qu. 58. following 6. Bullinger thinketh this Assuerus to be Cyaxares the father of Darius the Mede who with Cyrus surprised Babylon Dan. 9. 1. But this cannot be 1. in Esthers time the Monarchie of the Persians and Medes was ioyned together Esth. 1. 3. 2. Assuerus chiefe seare was at Susis ibid. but Ecbatane was the chiefe citie of Media 3. while the Monarchie of Babel stood the Iewes were held in captiuitie vnder the Babylonians not vnder the Medes 7. Wherefore it is most probable that this Assuerus was Darius Hystaspis which is the second opinion before rehearsed for it is shewed before that he was neither Cambyses nor Longimanus Mnemon or Xerxes who is he then more like to be then this Darius the arguments brought for Xerxes may be answered by applying them to Darius 1. the name Assuerus might be a common name to them both and it seemeth that by Assuerus is meant Darius the next to Cambyses who is that Artashasht named Ezr. 4. 6. 2. Darius was also of great riches and power 3. his Queenes name Atossa commeth nearer Hadassa the other name of Esther then Amestris to Esther 4. that Artashasht mentioned Ezr. 4. 7. was not Longimanus Xerxes sonne but Cambyses rather It beeing thus shewed that Mordecai liued in Darius time the third king of Persia neither could his age be so great as Lyranus at the first seemed to thinke that is 259. or as Annius Viterbiens 198. nor yet so small as Lyranus in his second computation counteth giuing vnto Mordecai but 93. yeares But his age might be an 110. or thereabout whereof 70. yeares were spent in the captiuitie and about 30. yeare from Cyrus first H. Br. in prolegom and he might be 10. yeare old when he went into captiuitie 45. Quest. Which of the Persian kings it was that renewed the decree for the reedifying of the Temple 1. The most receiued opinion is that it was Darius the sonne of Hystaspis the third king of Persia who renewed the edict for the building of the Temple in whose sixt yeare it was finished Ezr. 6. 15. of this opinion is Iosephus with whome Pererius consenteth so also M. Calvin and M. Lydyat de emendat tempor ann 3485. their speciall reason is taken from that place Ioh. 2. where the Iewes affirme that the Temple was 46. yeares building which time Pererius reckoneth thus Cyrus raigned 30. yeares Cambyses 8. and in the sixt yeare of Darius the Sanctuarie was finished but 3. yeares after in the ninth the outward Court and all was made an end of as Iosephus writeth lib. 11. antiq so from the 2. of Cyrus when they beganne to lay the foundation vnto the sixt of Darius are 46. yeares Contra. 1. But seeing Ezra saith that the house was finished in the sixt yeare Iosephus conceit is not to be admitted who in this matter is contrarie to himselfe lib. 1. cont Appion where he saith that the Temple was reedified in the second yeare of his raigne Then must Pererius hold him to the sixt yeare as Theodoret also and Iansenius doe there ende the 46. yeares which the Iewes speake of whome Pererius for that misliketh but vnto this 6. yeare by his owne computation are but 43. yeares 2. M. Calvin will haue these 46. yeares and the 7. weekes which here are seuered from the rest v. 25. to agree together and to make the number euen 49. yeares he alloweth three yeares for the first laying of the foundation and herein he is so confident that he thus writeth quisquis hic tergiversari velit noâ—ne prodet suam impudentiam he that will here winde away the matter beeing so euident shall but bewray his impudencie But if from Cyrus 2. to the 6. of Darius Hystaspis are in the largest reckoning but 43. or 44. yeares where will those three other yeares be found out ouer and aboue to make vp the 49. yeare Touching the agreement betweene Daniels 7. weekes and these 46. yeares more shall be saide qu. 59. following But M. Lydyat though he agree with them that the Temple was reedified in the 2. of Darius Hystaspis yet he dissenteth in the casting of the time for he counteth but 12. yeares from Cyrus to the 2. of Darius all which time the worke of the Temple was intermitted but this hath no agreement at all with Daniels 70. weekes seuered from
be vnderstood vpon thy people that is to finish their sinnes and to seale vp their iniquities by the annointing of the Messiah this was the speciall intendment and scope of these weekes yet so as if they reiected this gratious offer then destruction should come vpon them see more of the meaning of these words qu. 19. before 2. Our blessed Sauiour speaketh not there of Daniels propheticall weekes but onely of the abomination of desolation spoken of by Daniel the Prophet it followeth not because it is here spoken of that therefore necessarily it should be comprehended within the compasse of the 70. weekes 3. There is no disorder at all in the prophesie for Daniel hauing propounded briefly and ioyntly together the slaying of the Messiah and destruction of the citie afterward commeth to handle them seuerally in the next verse and more fully so did the Prophet before v. 25. for hauing spoken of the 7. weekes and 62. weekes ioyntly he afterward returneth to the 7. weekes after the which the streete and wall should be built and then to the 62. weekes 4. Lyranus well expresseth the reason why the destruction of Ierusalem iâ— mentioned though it be not within the compasse of the 70. weekes quia factum fuit in poenam mortis Christi ponitur immediate c because it happened and came as a punishment for the death of Christ it is put immediatly after 48. Quest. That the 70. weekes ende not after the destruction of Ierusalem 1. Eusebius ending the 69. weekes in the first yeare of Herod beginneth the 70. and last weeke at the baptisme of Christ and extendeth it 70. yeares to the time of the Emperour Traian for so long the Apostolical preaching continued Iohn the Euangelist suruiuing till then But here Eusebius committeth two great errours first in diuiding the 70. weeke so farre by the space of 60. yeares from the 69. weekes secondly in giuing 70. yeares to the last weeke whereas he accounted euery of the formet weekes but at 7. yeares a peece 2. Some Hebrewes as Hierome in his commentarie vpon this place rehearseth their opinion beginning the 70. weekes from Darius the Mede doe end 62. of them in the destruction of the citie by Titus the other 8. weekes they extend vnto the destruction of the Iewes and of their citie vnder the Emperour Adrian Here they manifestly commit two errours 1. they count the 7. weekes last after the 62. weekes which must be counted first 2. the yeares from Darius to the Emperour Adrian make aboue 600. 3. Some set the ende of these weekes further off toward the ende of the world at the comming of Antichrist who after three yeares and an halfe should be destroyed and then the euerlasting kingdome of Christ should be set vp So Hyppolitus and Apollinaris who notwithstanding make two beginnings of the weekes Hyppolitus 50. yeares before Cyrus and Apollinaris at the natiuitie of Christ. But these doe manifestly faile in their account for 1. the weekes must neither beginne so sonne nor so late as hath beene before shewed 2. Hyppolitus continuing 69. weekes to the birth of Christ referreth the 70. weeke to the ende of the world whereas it must followe the other weekes immediately 3. from Christs birth there are alreadie past aboue a 1600. yeares therefore Apollinaris account of the 70. weekes hath no shewe of reason at all Quest. 49. That the 70. weekes must ende at the passion of Christ. Here there are two opinions 1. Some will haue the 70. weekes ende 3. yeares and an halfe after the passion of Christ which time is allowed for the preaching of the gospel and so they beginne the last weeke at the baptisme of Christ. 2. Others thinke that the 70. weekes must precisely ende at the passion and death of the Messiah 1. Of the first opinion are Theodoret and Zonaras 1. tem Annal. which beginne at the 20. yearo of Artaxerxes Longimanus and end the 62. weekes at the death of Hyrcanus from whence to Christs baptisme they count 7. weekes more and then in the middes of the last weeke the Messiah was slaine so there remained afterward 3. yeares and an halfe for the preaching of the Gospel Eusebius beginneth the 69. weekes in the 6. yeare of Darius Hystaspis and endeth 69. of them in the first of Herod about the death of Hyrcanus the 70. weeke he beginneth at the baptisme of Christ and endeth 3. yeares and an halfe after Ioannes Lucidus lib. 7. de emendat tempor beginneth at the 20. yeare of Artaxerxes and endeth fowre yeares after Christs passion so also before him Lyranus Pererius concurreth with them who maketh the 69. weekes to ende at the baptisme of Christ beginning at the 20. of Artaxerxes Longimanus and the seuenth weeke then to beginne which was finished 3. yeares and an halfe after Christs passion so also M. Lydyat in his booke de emendat tempor pag. 75. and 173. But Osiander goeth beyond all these and will haue the 70. weeke beginne after Christs passion Pererius reason is this because 69. weekes must be counted vnto Messiah which ende in Christs baptisme when he was declared to be the sonne of God from heauen whereas he liued before a priuate life therefore from thence the last weeke must beginne And the better to vphold his opinion of his so beginning and ending these 70. weekes he vseâ—h these three helpes 1. he counteth these 70. weekes after the yeares of the Moone which consist of 12. moneths and no more whereof 490. make but 475 yeares of the Sunne wherein 13. moneths goe to the yeare 2. these 70. weekes are so called though there want halfe a weeke to the passion of Christ to make vp a round number the odde yeares are omitted as the like is to be seene in other places of Scripture as Gen. 15. the Lord telleth Ahraham his seed should soiorne 400. yeares which were indeede 405. from Isaaks birth till their comming out of Egypt Iunius also in his first edition vpon this place thinketh the odde yeares to be omitted to make the 70. weekes answerable in proportion to the 70. yeares of captiuitie 3. his third euasion is that whereas from the 20. of Artaxerxes are found to be 477. sunne yeares which exceede the 490. moone years more by then two he saith there are two kinds of numbring inclusiuely when as the numbers where the account beginneth and endeth are included and exclusiuely when as they are excluded as Matthew saying that after sixe dayes Christ was transfigured c. 17. and Luke after eight dayes c. 9. the first numbreth exclusiuely not reckoning the dayes where the account beginneth and endeth the other includeth both Contra. First the Angel expoundeth himselfe how the 69. weeke must be vnderstood vntill the Messiah should be slaine in the last week they determine then not at his Baptisme but at the weeke wherein he should be slaine Secondly concerning his cautels 1. the Scripture vseth not to count according to the moone yeares but according
can be no probable cause shewed of the ending of these weekes which by Pererius account will bring vs to the 10. yeare of Artaxerxes Mnemons raigne whome he supposeth to be Esters Assuerus for in that storie there is no speciall note made of the 10. yeare but of the 3. yeare wherein he made a feast to his nobles Esth. 1. 3. of the 7. yeare when he married Esther c. 2. 16. and of the 12. yeare when Haman procured the decree against the Iewes c. 3. 7. 6. Some beginne these 7. weekes at the 20. yeare of Artaxerxes Longimanus and ende them at the 2. of Artaxerxes Memor M. Lydyat pag. 78. But beside the difference in this computation betweene him and Pererius who bringeth the 7. weekes from the 20. of Longimanus to the 10. of Memor or Mnemon no reason can be assigned of the breaking off and diuiding those 7. weekes from the other he saith that other cities of Iudea beganne then to be builded but with much trouble but Daniel maketh mention onely of building Ierusalem in this place 7. Iosephus Scalliger lib. 6. de emendat tempor M. Iunius M. Liuely in his Persian Monarchie and Polanus beginne these 7. weekes in the 2. yeare of Darius Nothus and ende them in the 32. of Artaxerxes Mnemon when Nehemiah returned after he had finished the building of the citie vnto the king of Persia Nehem. 5. 14. there remained 17. yeares after Darius second whom they held to haue raigned 19. yeares which make the summe of 49. yeares in which space of time both the Temple and citie were builded But against this opinion it may thus be obiected 1. the 7. weekes and the 70. weekes haue the same beginning from the going forth of the word which is before prooued at large to haue beene in the first of Cyrus quest 43. 2. they beginne these weekes where they should ende for these 7. weekes were the time of the intermission and breaking off of their worke in building the citie and Temple the Angel sheweth how long that worke should be interrupted after the which they should beginne to build 8. M. Iunius then in his former edition beginneth these weekes in the first of Cyrus and endeth them in the 20. yeare of Longimanus when Nehemiah had his commission giuen him so also H. Br. in his commentarie But from Cyrus 1. to the sending of Nehemiah in the 20. Artaxerxes Longimanus must needes be aboue 49. yeares in account for the foure former kings of Persia Cyrus Cambyses Darius the sonne of Hystaspis and Xerxes had more then 30. yeares among them 9. Wherefore the best reckoning of these 7. weekes is this to beginne them with M. Calvin Oecolampad M. Br. in Cyrus first and to ende them in the 6. of Darius Longimanus when the Temple was finished and in the 7. yeare was Ezra sent and in the 20. by the same king Nehemiah my reasons are these 1. from the first going forth of the word which was in Cyrus time must these 7. weekes take beginning which make 49. yeares the time is too short to end them in the raigne of Darius Hystaspis which was within 49. yeares and too long to extend them to Darius Nothus who was the sixt king of Persia which was about 70. yeares from Cyrus first therefore one must be taken betweene them and that was Darius Artaxerxes called Longimanus who was next before Nothus Longimanus is held by the most to haue raigned 40. yeares which yeares added to the raigne of 4. kings before Cyrus Cambyses Darius Xerxes will make too many for the account of 49. yeares to the 2. of Nothus 2. The Temple was 46. yeare in building as the Iewes say Iohn 2. which yeares must be accounted from the 3. of Cyrus when the building beganne to be hindred for the which cause Daniel was in heauines 3. weekes of dayes Dan. 10. 3. so we shall haue the summe of 46. yeares from Cyrus 3. and of 49. from Cyrus 1. to the finishing of the Temple But it will be obiected that it was Darius Nothus in whose 6. the Temple was built because he had an Artaxerxes going before him Ezra 4. 7. and an other after him Ezr. 6. 14. and 7. 1. and so he was in the middes betweene two Artaxerxes Longimanus and Mnemon and that must needes be Nothus Ioseph Scalliger lib. 6. de emendat temp Answ. That Artashasht mentioned Ezra 4. 7. who sent a rescript to hinder the building of the citie and Temple was not Artaxerxes Longimanus but Cambyses who was a chiefe hinderer of the building of the Lords house 1. Longimanus is held of all to haue beene a friend vnto the Iewes 2. In the accusation sent to Artashasht they say that the Iewes did build and lay the foundation of the walles Ezr. 4. 12. they speake as of a thing then in doing which could not be so many yeares more then 40 after in Longimanus time for the worke was intermitted vnto the time of Darius Ezra 4. 5. this complaint then was made to Artashasht prince vnder Cyrus namely Cambyses his sonne who had the administration of the kingdome his father beeing occupied in forren warres abroad so Iun. edition 3. Vatab. H. Br. Though Assuerus be mentioned before v. 6. which was Darius Hystaspis how in the beginning of his raigne an accusation was made against them that prooueth not the Artashasht following to be Longimanus but the storie returneth to shewe the originall of that accusation which formerly had beene made 3. That place Ezr. 6. 14. prooueth not an other Artashasht to haue succeeded Darius there are diners opinions 1. Some thinke that Artaxerxes Mnemon caused such things to be finished which belonged to the ornament of the Temple which was made an ende of in his fathers time ex Vatabl. but here the finishing of the Temple is ascribed to Darius and Artashasht together not to one after an other 2. Iunius thinketh that Artashasht raigned together with his father but it is not like that in the second yeare of Darius when the worke beganne that Darius sonne was so old as to take the administration of the kingdome vpon him 3. Some by Darius vnderstand Darius the Mede who ioyntly with Cyrus gaue that commandement at the first and by Artashasht they vnderstand Longimanus Iun. annot edit 1. 4. Some thus read Darius that is Artashasht Vatab. and M. Br. nameth him Darius Artashasht which seemeth to haue beene a common appellation to most of the Persian kings Iun. Genevens annotat in Ezra 7. 1. I preferre this latter for in the first commandement which was giuen vnto the Iewes to returne onely mention is made of Cyrus 2. Chron. 36. 32. Ezra 1. 1. Darius then called king of Persia which was Longimanus Ezra 4. 24. the same is Artashasht called here king of Persia and Ezra 6. 22. king of Ashur and Nehem. 13. 6. king of Babel a part of the kingdome beeing by the figure Synecdoche
the Temple vnto Cyrus he counteth 52. yeares Paulus Burgensis thus confuteth this assertion because none are simply in Scripture calleth annointed but those which were annointed either with materiall oyle as the kings and Priests or with spirituall as the Prophets but Cyrus was neither of these wayes annointed And whereas this place is vrged of Cyrus he saith it is not to be vnderstood of Cyrus but of the Messiah this answer of Burgens is verie weake for in that the Prophet saith Cyrus his annointed what is more euident then that he speaketh of Cyrus beeing expressed by name Pererius answer also is vnsufficient that Cyrus was long before the beginning of these weekes whereas it hath beene alreadie shewed that the weekes beganne in Cyrus time 1. Thus therefore is this opinion rather refelled 1. because he himselfe counteth 52. weekes vnto Cyrus which make aboue 7. weekes of yeares Burgens 2. Afterward by Messiah that should be slaine he vnderstandeth Agrippa king of the Iewes and so he changeth the person taking the Messiah for two diuerse persons whereas it is euident that the Prophet speaketh of one and the same Messiah Lyran. 3. he is called Messiah the gouernour or principall for so the word nagid signifieth but none is called the principall Messiah but onely Christ of whom the Prophet speaketh Isay. 55. 4. I haue giuen him for a witnesse to the people for a Prince c. the word is nagid Burgens 2. Some by the Messiah vnderstand Nehemiah as Ab. Ezra some Zorobabel some Iehoshua the high Priest as R. Levi Ben Gersoâ— But these were in the beginning of the 7. weekes at the returne of the captiuitie Ezrâ— 2. 2. it cannot be therefore said that there should be 7. weekes vnto them And againe the office of this Messiah was to finish sinne and reconcile iniquitie which none of these could doe 3. Some by Messiah taking the singular for the plurall doe vnderstand the annointed gouernours whom Eusebius taketh to be the Macchabees who were both Priests and kings but vnto the beginning of the raigne of the Maccabees were aboue 7. weekes from the beginning of the 70. weekes wheresoeuer they beginne them for the regiment of the Macchabees beganne aboue an hundred yeares after the ende of the Persian Monarchie 4. M. Liuely therefore in his Persian Monarchie p. 205. taketh the word Messiah somewhat more largely for the chiefe rulers and kings of the Iewes commonwealth vnto the beginning of whose setled estate are counted 7. weekes for from the 2. of Darius Nothus when the Temple beganne to be reedified of whose raigne there remained 17. yeares to the 32. of Arrashasht are iust 49. yeares in whose 32. yeare the citie beeing builded and set forme of gouernement established Nehemiah returned vnto the king Nehem. 13. 6. of this his opinion he yeeldeth two speciall reasons 1. from the Hebrewe point athnah after 7. weekes which beeing a perfect distinction doth suspend it from the sentence following so that he would haue these 7. weekes to the Messiah taken by themselues and not to be ioyned with the 62. weekes following 2. these two things beganne together the citie builded and the annointed gouernour thereof as Samballat in a letter to Nehemiah ioyneth them both together Nehem. 6. 6. thou and the Iewes thinke to rebell for the which cause thou buildest ihe wall and thou wilt be the king thereof to this purpose M. Liuely p. 209. Answ. 1. Oecolampadius to that obiection of the points maketh this answer we had rather followe in this place the Greekes and Latines quam Iudaeos pro sua libidine punctum constituentes then the Iewes setting the points according to their pleasure but this is a dangerous answer for if we make question of the Hebrewe pricks and points we shall haue no certaintie of the Scripture therefore I rather answer with Polanus that although the perfect distinction athnah be there set yet the rest must be ioyned in sense as the Angel at the first maketh but one whole number of 70. weekes 2. It followeth not because when the citie was builded the setled gouernement began that therefore the gouernours were this Messiah And if Nehemiah were the first gouernoâ—r as it cannot be denied after the building of the citie to the beginning of his gouernement there were not 7. weekes of yeares seeing he was sent in the 20. of Artaxerxes and there continued to the 32. yeare when according to his account the 49. yeares expired 5. Wherefore the best and most receiued interpretation is that by Messiah here we are to vnderstand our Blessed Sauiour Christ Iesus as it may thus appeare 1. one and the same Messiah is spoken of through this prophesie but the Messiah which should be slaine and confirme the couenant for one weeke was Christ therefore this Messiah here spoken of was Christ. 2. the weekes before spoken of to finish sinne and reconcile iniquitie could onely be performed by Christ. 6. Some doe vnderstand by Messiah Christ and make this the sense that 7. weekes that is 49. yeares he should be their gouernour and afterward cast them off But it is euident that the Lord did not onely during those 7. weeks take vpon him the protection of that people but many yeares after also 7. Some obiect that in that Messiah is called here a captaine or gouernour if it were meant of Christ it would extenuate his dignitie M. Calvin answereth that therein the dignitie and excellencie of Christ is set forth who was a captaine ouer all other kings and Princes and this title is giuen also to kings and to the chiefe earthly states as Dauid is called the captaine of the people 2. Sam. 3. 2. and Hezekiah 2. king 20. 5. Pererius addeth further that this title nagid captaine Prince is particularly giuen vnto Christ as Isay. 55. 4. I haue giuen him for a prince or captaine for he was our captaine 1. to lead vs by his holy example of life 2. in teaching the way vnto saluation 3. in gathering together his church and conducting them to eternall life Perer. lib. 10. quest 17. Quest. 61. v. 25. The streetes shall be built againe in a troublesome time how this was fullfilled 1. Some doe referre this troublesome time to the 62. weeke immediately before spoken of which containeth 434. yeares to be counted vnto the Messiah from the ende of the 7. weekes and then the meaning is this that during all the continuance of that time the commonwealth of the Iewes should haue much â—â—â—uble so Iun. Polan and M. Liuely out of Saadiah giueth this sense pag. 172. that Ierusalem beeing builded shall continue 434. yeares before the desolation but in that mention is made of building the streetes againe that is the citie the words seeme to haue speciall reference to these troublesome times in the first 7. weekes wherein the worke of the Temple and citie were intermitted 2. Some by the streightnes of time vnderstand the short time wherein the citie was builded
but the destruction by Adrianus was well nigh an 100. yeares after Christ spake those words 60. yeares after the first ruine of the citie by Titus it was therefore without the compasse of that generation Quest. 75. How long after the Messiah was slaine this destruction happened by Titus 1. Barbinel that ignorant and rayling Rabbine as M. Calvin reporteth his opinion saith there passed 200. yeares betweene the death of Christ and the destruction of Ierusalem by the Romanes But herein he sheweth his blind folly for vnto the second destruction by Adrian there were not from Christs death aboue an 104. yeares which happened in the 18. yeare of the raigne of the Emperour Adrian the first destruction was according to the saying of our Sauiour within the memorie of that generation then liuing 2. Lyranus and Paulus Burgens thinke that the citie was taken by the Romanes about 42. yeares after the death of Christ but it cannot be so much as shall afterward be shewed by the computation of the yeares of the Emperours Pintus also concurreth with Lyranus counting 38. yeares and an halfe from the ende of the halfe of the 70. weeke that is 3. yeares and an halfe which he reckoneth after Christs passion to the destruction of Ierusalem 3. But Iunius commeth more yeares too short then these doe ouershoote he maketh it but 36. yeares from the passion of Christ to the destruction of the citie annotat in 9. Dan. 4. Iosephus Scaliger holding that Christ suffered in the 35. yeare of his age whereas he commonly is held to haue suffered in the 33. yeare bringeth Christs passion nearer by two yeares to the destruction of the citie then the ordinarie account is and so he must make the time 38. yeares or thereabout from the death of Christ to the ruine of the citie 5. M. Lydyat bringeth Christs passion within 34. yeares of the finall ouerthrow and destruction of the citie by the Romanes for he setteth Christs passion in the yeare of the world 4040. or in the 22. yeare of Tiberius and the destruction of the citie in the 4074. yeare the reason of which alteration is for that he maketh the passion of Christ to haue beene 4. yeares later then vsuall namely in the 22. yeare of Tiberius whereas our blessed Sauiour is commonly held to haue suffered in the 18. yeare of Tiberius see this opinion examined before qu. 69. 6. But the iust time was 40. yeares as may be shewed by a threefold computation 1. by the distance of the Olympiads 2. by the yeares of the Emperours 3. by the yeares of the kings of Iudea the Herodians 1. Christ is held to haue suffered in the 4. yeare of the 202. Olympiad and the destruction of the citie fell into the 4. yeare of the 212. Olympiad which distance maketh iust 40. yeares Perer. Bulling 2. The yeares of the Emperours are thus counted Tiberius raigned in all 23. Christ then suffering in his 18. yeare there remained 5. yeares more then Caligula raigned 4. Claudius 14. Nero 14. Galba Otho Vitellius 1. Vespasian 2. these summes make 40. years Bulling But the precise and exact reckoning is this as Eusebius in his Chronicle setteth them downe All these yeares with the moneths and daies beeing summed together 18. years beeing diducted of Tiberius raigne will make 40. yeares and summe odde daies  yeares moneths daies Tiberius raigned 22 11 14 Caligula 3 10 18 Claudius 13 8 20 Nero 14   Galba  7 2 Otho  3 2 Vitellius  8 5 Vespasian 2   3. The third reckoning is by the yeares of the Herodians whose whole time from the beginning of the raigne of Herod the great to the ende of their gouernment at the destruction of Ierusalem was 103. yeares which is summed thus Herod the great raigned 37. yeares Archelaus 9. Herod the Tetrarch 24. Herod Agrippa 7. Agrippa the sonne of Agrippa 26. Oecolampad Now of this account 63. yeares must be cut off for the raigne of Herod in whose 30. complete and 31. begunne Christ was borne as is shewed before qu. 67. and for the yeares of our blessed Sauiours life who died in his 33. yeare and the remainder is 40. 7. Iulius Africanus exceedeth the rest in counting 43. yeares from the death of Christ which he placeth in the 15. yeare of Tiberius to the ruine of the citie but herein was his error he held that Christ died in his 30. or 31. yeare 76. Quest. Why mention is made of the destruction of Ierusalem here seeing it is without the compasse of the 70. weekes 1. One reason hereof is because Daniel was desirous to vnderstand what should befall his citie in time to come the Angel doth satisfie his full desire and as he had told him of the reedifying of the Temple and citie so he also foretelleth of the finall ende and dissolution of both 2. An other cause is that after the Angel had shewed him that the Messiah should be slaine then further that it might appeare what an hainous sinne this was the destruction of the citie is sore shewed to follow as a iust punishment for so great a wickednes Perer. so also Lyranus quia hoc factum fuit in poenam mortis Christi because this was done for a punishment because of the death of Christ it is immediatly mentioned though it fell not out within the 70. weekes Here then are two reasons shewed of the destruction of the citie the slaying of the Messiah and the vtter reiecting of him Polan 3. A third reason why mention is here made of this desolation is to make the Iewes inexcusable that seeing they haue found all this to be true by their wofull experience here foreshewed by the Angel that their citie is destroied vnto this day because of their treacherie against the Messiah their obstinate blindnes therein might appeare that yet continue enemies vnto the blessed Messiah and his holy Gospel Perer. 77. Quest. Of the meaning of those words v. 26. the ende thereof shall be with a flood and vnto the ende of the battell it shall be destroied c. 1. By this similitude of inundation three things are signified that it shall be casus repentinus ineluctabilis vniuersalis a sudden casualtie ineuitable and generall Iun. in comment like as a flood sweepeth all away before it and spareth nothing so none should be spared in this destruction 2. Thereby also is signified the perfect desolâ—tion that should be brought vpon the citie like as the ouerflowing of waters pulleth vp trees by the rootes and ouerthroweth the very foundations of houses so in this desolation the citie should be made euen with the ground and one stone should not be left vpon an other as our Sauiour foretold them Luk. 19. 44. Bullinger 3. Further like as in inundations and ouerflowings the waters still encrease and swell more and more so hereby is signified that calamitates magis magis increscebant their calamities should more and more encrease for
still their state waxed worse and worse they were afflicted by Pompey but more by Crassus and he was tolerable in respect of the gouernours which followed Pontius Pilate Albinus Florus who still were more cruell one then another Oecolampad 4. And in that it is said vnto the ende or at the ende of the warre thereby is vnderstood that though the Iewes might sometime resist and put the Romanes to much trouble and businesse yet in the ende they should preuaile and make a finall desolation Melancthon 5. Thus the Scripture vseth by this similitude of invndations and ouerflowing of waters to set forth the horrible wast and desolation that followeth vpon cruell warre as Isay. 8. 7. 8. the host of the king of Assur is described he shall come vp vpon all their riuers and goe ouer all their bankes and shall breake into Iudah and ouerflowe and passe thorough and shall come vp vnto the necke c. And in the same manner are the armies of the Babylonians described Ierem. 47. 2. Polan Quest. 78. That the ende of the state of the Iewes not of the Romanes is here signified R. Salomon giueth this corrupt interpretation of this place that in the ende of the last battell of Gog and Magog spoken of Ezek. 38. Messiah shall subdue the Romanes and all other aduersaries to the Iewes and then the citie and Temple shall be restored But this is a corrupt glosse 1. the next verse euidently sheweth that this desolation is vnderstood of the Iewes as is euident by the ceasing of the sacrifices there mentioned 2. It is but a dreame that their Messiah shall be a glorious temporall Prince seeing the Angel here sheweth that Messiah shall be slaine by them 3. by Gog and Magog are vnderstood the Scythians and Sarmatians and other people which ioyned with Antiochus against the Iewes which battell was before the destruction of Ierusalem aboue 240. yeares And that Magog signifieth the Scythians this euidence there is because the Scythians built a citie in Syria which they called Magog as witnesseth Plinie lib. 5. c. 23. Polan 2. But whereas the Latine translator readeth post finem belli after the ende of the warre shall be the destruction which reading if it were right then the Rabbines sense is ouerthrowne who saith their desolation shall but continue vnto that warre Lyranus to make good the Latine translation saith there are two Hebrew words which are verie like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he saith differ but in certaine points the first signifieth yet and so in effect may be taken for after as Ionas 3. 5. yet fourtie dayes and Niniâ—â—h shall be destroyed that is after 40. dayes which word is like to haue beene vsed here sed postea mutata est punctatio per Iudaeos but afterward the pointing was changed by the Iewes c. But Lyranus fayleth diuersely in this his defence of the vulgar Latine 1. there is great difference betweene these two words not in points onely but in letters the word vsed in that place of Ionas consisteth of three letters it hath vaâ— in the middes and cholem but the other word which signifieth vntill hath but two letters with camets and without cholem 2. to imagine that the Iewes haue altered points and changed words in Scripture is verie dangerous for so should we haue no certaintie in Scripture and beside it is not like the Iewes would vse any such fraud seeing that they haue in account the number of all the letters in the old Testâ—ment 3. therefore retaining the best reading according to the originall the cauills of the Iewes may be otherwise answered as is set downe before Quest. 79. Of the most grieuous calamities that fell vpon the Iewes in the finall destruction of their citie The great miserie of the Iewes in this â—ast calamitie and euer since may be shewed three wayes 1. by comparing it with other former calamities which it farre exceeded 2. by the depriuation of the benefits which before they enioyed 3. by the particular description of the euils which actually they suffered 1. This their last calamitie and captiuitie differeth from all other in these fiue respects 1. Other calamities and captiuities which they endured were before declared how long they should continue as Abraham is told that his posteritie should soiourne and be euil intreated in Canaâ—â— and Egypt 400. yeares the captiuitie of Babylon was prescribed for 70. yeares as the Prophet Ieremie shewed them before the heate of persecution vnder Antiochus how long it should lie vpon the Iewes is likewise reuealed to Daniel by the Angel c. 8. But this last captiuitie and dispersion of the Iewes they haue no notice at all how long it shall endure 2. their other captiuities were nothing so long their seruitude in Egypt exceeded not an 150. yeares though the time of their aboad there were longer the captiuitie of Babylon but 70. but this their captiued estate hath alreadie exceeded 1500. yeares 3. In the other captiuities they had prophets to comfort them as Moses in Egypt in the Babylonian captiuitie Daniel and Ezekiel but such Prophets they haue none now amongst them 4. Then had they diuerse signes and miracles as the 3. children were deliuered from the fierie fornace Daniel from the Lyons but now are miracles ceased among them 5. At other times they had excellent men raised from among them which were famous and honourable for their wisedome and vertue euen with the Princes of the heathen as Ioseph with the king of Egypt Daniel with the kings of the Chaldeans Ezra Nehemiah Mordecai with the kings of Persia But none such now are found among the Iewes 2. Beside the Iewes are now depriued of seuen seuerall benefits and priuiledges which they enioyed in their former times 1. they haue not the Arke 2. nor the Lords oracles from thence 3. they want the Vrim and Thummim wherewith the Priests vsed to aske counsell of God 4. the fire which came downe from heauen and was continually preserued vpon the altar was long since extinguished among them 5. the holy oyle wherewith the graces of the spirit were conferred vpon their kings and Priests hath lost the vertue 6. the gift of prophecie is ceased among them 7. neither doth the sixt yeare bring forth fruit for three yeares as at the first it vsed to doe And if it be here answered that the Iewes wanted all these things after their returne from Babel while the second Temple yet stood yet now their case is much worse because then they had both a Temple with Priests and sacrifices and a citie and commonwealth but now they haue neither 3. Concerning the miserie which fell vpon the Iewes when the citie was besieged and taken it appeareth both by their miserable state wherein they were oppressed with famine the pestilence and the sword among themselues the great hauocke and slaughter made of them by the enemie and by their reproachfull and slauish condition afterward
doe signifie a certaine and definite time and they are onely taken for weekes of yeares so must the 70. and last weeke be vnderstood also and considering that this last weeke is deuided into two halfe weekes the latter expressed the other vnderstood therein must be contained a definite and certaine number for the parts beeing finite and certaine so must the whole be likewise 5. Osiander taketh this last weeke to beginne after Christs resurrection in which space of seuen yeares many by the preaching of the Gospel were receiued and admitted to the newe couenant But seeing the Angel saith that 70. weekes are determined and cut out to finish wickednesse and to seale vp sinnes which things are performed in the death of Christ there also must the weekes ende 6. Many beginne this last weeke at the baptisme of Christ and ende it 3. yeares and an halfe after as Melancthon Iunius edition 1. Pintus with others But seeing it is said he shall confirme the couenant for one weeke he that is the Messiah the couenant must be confirmed before the Messiah be slaine for otherwise how should it appeare that this couenant was confirmed by the Messiah if it be not done in his time that is in the dayes of his flesh he then must confirme it either before or at his death priusquam tollitur è medio before he be taken out of the way Vatab. for otherwise it should not be conspicuous and apparant to be the Messiahs worke 7. Some doe referre this last weeke vnto the last seuen yeares which went immediately before the destruction of the citie Iun. Polan M. Liuely But it is sufficiently shewed before that these 70. weekes must expire in the death of the Messiah and are not to be extended so farre see quest 49. 8. The best interpretation then is this that this last weeke must beginne 7. yeares before the death of Christ the first halfe yeare went before his baptisme as a preparation thereunto then in the latter halfe weeke these things were performed as the next words shewe H. Br. Concent the whole week is named because these things were done in the last week but not in all the weeke onely in the latter halfe thereof beginning at Christs baptisme So Hugo expoundeth it quia non in principio hebdomadis hae mirabilia coeperunt ideo determinat quando haec inchoata sunt c. because these things were not done in the beginning of the weeke therefore he determineth when they should beginne namely in the latter halfe weeke which beganne in the 15. yeare of Tiberius when Christ was baptised Quest. 82. What is vnderstood by the couenant 1. R. Selomâ— by the couenant vnderstandeth the truce for 7. yeares which the Romanes made with the Iewes at the time of the besieging of the citie But Lyranus doth refell this conceit by these two reasons 1. because Iosephus maketh no mention of any such league or truce neither in his bookes of the antiquities of the Iewes nor of the Iewâ—â— warres 2. And if there had beene any such truce it should haue beene made with all the Iewes not with some onely as it is here said he shall confirme this couenant with many 2. Some referring this last weeke vnto the destruction of Ierusalem by this couenant doe vnderstand that speciall fauour which the Lord shewed and the fatherly care which he had of his Church in Ierusalem who were admonished by a reuelation to depart the citie before the siege beganne so Iun. Polan But here rather we are to vnderstand the euerlasting couenant of grace which Christ hath confirmed with his blood then any such temporall fauour 3. M. Calvin seemeth specially to vnderstand this couenant of the vocation and calling of the Gentiles which was fulfilled after his resurrection but this couenant as hath beene said alreadie was confirmed by Christ at and before his death not after Then indeede was this couenant by the preaching of the Apostles published and divulged but there is difference between the ratification of a couenant and the publication thereof as there is between the confirmation of a will and the execution 4. Therefore by the couenant here is vnderstood the couenant of grace made in Christ for remission of sinnes vnto all that beleeue Osiander the new Euangelicall lawe preached by Christ and confirmed in his death Vatablus Pintus such as the Prophet Ieremie speaketh of c. 31. 33. this shall be the couenant which I will make with the house of Israel After those dayes saith the Lord I will put my lawe in their inward parts c. I will forgiue their sinnes and remember their iniquities no more c. Quest. 83. How this couenant was ratified and confirmed Some doe expound these words multis with many of the diuerse wayes and meanes whereby this couenant was ratified Perer. but the word larabbini to many is beter vnderstood of the persons with whom or for whom this couenant shall be ratified as the prâ—position lamed sheweth yet true it is that this couenant was ratified and confirmed many wayes 1. First it was ratified by many glorious testimonies of our Blessed Sauiour 1. of the Angels Luk. 2. 2. of the wisemen that came from the East and worshipped Matth. 2. 3. of the holy men and women then liuing at the time of Christs birth as of Zacharie Elizabeth Simâ—on Anna Luk. 1. 2. 4. of Iohn Baptist who gaue witnesse to Christ. 5. of God the father from heauen Math. 3. 6. of Moses and Elias which appeared in the mount where Christ was transfigured Matth. 17. 7. of the Pharisies themselues as Nicodemus said we knowe thou art a teacher come from God Iohn 3. 8. yea of the deuils themselues who beeing cast out of men cried out and confessed that he was Christ the Sonne of God 2. The second kind of confirmation was by the prophecies of the old Testament concerning the Messiah which were all fulfilled in Christ as the historie of 〈◊〉 Gospell sheweth 3. The third ratification was by Christs wonderfull and most glorious miracles 4. by his holy life and conuersation 5. by the predictions of our Lord himselfe which are noted to be seuen 1. of the ruine and destruction of the citie Luk. 19. 43. 2. of the miracles which should be wrought by his disciples Mark 14. 17. 3. of the great persecutions which his disciples should suffer for his name Iohn 16. 2. 4. of the preaching of the Gospell thorough the world Act. 1. 8. 5. of the propagating of his Church ouer the world Ioh. 10. 16. 6. of the continuance of the same Church as hauing a most sure foundation beeing builded vpon the rocke Matth. 16. 18. 7. of his owne death his resurrection Mat. 16. 21. and the sending of the Holy Ghost Act. 1. Perer. 6. But Lyranus also mentioneth sixe wayes whereby Christ confirmed this couenant praedicando miracula faciendo c. by preaching doing of miracles in dying rising againe ascending and sending the Holy Ghost
7. But by two wayes chiefely was this couenant ratified and confirmed by the declaration and publishing thereof by his preaching and by the sealing thereof by his most precious blood like as a Testament is first declared and written and then confirmed by the death of the Testator So in the death of our Blessed Sauiour was the couenant before set forth by his preaching fully established as Oecolampad Scimus c. in morte ipsa proprie foedus confirmari c. we know according to the author of the epistle to the Hebrewes that the couenant was properly confirmed in his death c. And this further may be made plaine thus 1. by the type and figure as Moses tooke the booke of the lawe and reade in it and then sprinkled the blood vpon the people saying this is the blood of the couenant Exod. 24. 8. so the booke of this couenant declared by Christs preaching was made sure in his blood 2. This also appeareth by the institution of the Lords supper where Christ saith of the cuppe representing his blood this is the newe Testament in my blood c. Luk. 22. 20. that is a signe seale and representation thereof 3. the Apostle sheweth this also by the nature and condition of a Testament which is confirmed when men are dead Heb. 9. 17. and so in this place the Septuagint translate the Hebrewe word berith by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testament for the word signifieth both a couenant and a testament as Budeus sheweth in his commentaries for the ratifying then and confirming of this will and Testament of our Sauiour his death and passion was necessarie with the shedding of his most pretious blood for the remission of our sinnes Quest. 84. When this testament beganne to be ratified and confirmed by the preaching of Christ. 1. Pererius deliuereth it as an auncient tradition and a receiued opinion that Christ beganne not to preach and worke miracles till a yeare after he was baptised for the first miracle which he wrought in Cana of Galile they hold to haue beene done the same day tweluemoneth wherein he had beene baptised 2. But this opinion may be easily refuted 1. the words of S. Peter Act. 1. 21. are directly against it of these men which haue companied with vs all the time that the Lord Iesus was conuersant among vs beginning from the baptisme of Iohn vnto the day that he was taken vp from vs must one of them be made a witnesse with vs of his resurrection Here it is euident that Christ beganne to preach after he had receiued Iohns baptisme Pererius by the baptisme of Iohn here thinketh all that time to be vnderstood wherein Iohn baptized till he was imprisoned but that can not be for Iohn beganne to baptize before Christ came vnto his baptisme and before Christ was baptized he preached not neither shewed himselfe publikely therefore the beginning can not be vnderstood to be from Iohns baptisme in that sense 2. Seeing Christ was publikely in his baptisme called from heauen to the office of teaching in that it is saide Heare him it is not like that our blessed Sauiour would intermit that holy function a yeare together 3. Before that miracle in Cana of Galile he entertained Disciples as is euident Ioh. 1. as Andrew and Peter Philip and Nathaniel therefore euen then he beganne to be a publike teacher 4. If Christs preaching beganne a yeare after his baptisme in the beginning of his 31. yeare then could he not preach and confirme the Couenant halfe a weeke that is 3. yeares and a halfe seeing he is generally held to haue died in his 33. yeare wherefore euen presently after his baptisme as soone as his 40. dâ—â—â—s fast was ouer Christ beganne to preach and shew his power in working of miracles 85. Quest. v. 27. In the halfe of the weeke he shall cause the sacrifice to cease when this halfe weeke beganne 1. R. Shelamo thus interpreteth the halfe weeke that a little before the destruction of Ierusalem after the Iewes had violated the truce taken betweene them and the Romanes for 7. yeares then in the middes of the weeke that is in the fourth yeare of those seuen the Romanes came and besieged the citie But it is shewed before qu. 82. that this is but a Rabbinicall conceit that any such truce was made betweene the Romanes and the Iewes 2. Some doe likewise refetre this halfe weeke to the destruction of Ierusalem that in the middes thereof that is the 5. yeare before the ouerthrow of the citie the Romanes came laid siege vnto it Iun. Polan M. Lively But this sense can not be admitted because it hath beene prooued alreadie qu. 49. that these 70. weekes and euery part thereof determined in the death of Christ. 3. Iosephus Scaligor hath a conceit by himselfe that this 70. and last weeke must be deuided the one part thereof he alloweth for the time of Christs preaching namely 4. yeares and an halfe the other for the destruction of the citie two yeares and an halfe more But here two exceptions may iustly be taken 1. he diuideth this weeke the one part aboue 30. yeares from the other whereas euery part of these weekes must one succeede an other 2. he diuideth two yeares and an halfe from the rest but that maketh not halfe a weeke 4. Some beginne this halfe weeke at the death of Christ and continue it afterward when the sacrifices and rites of the law beganne to be abolished by the Apostles as we read Act. 15. Perer. Pint. Melancth M. Lydyat in ann 4043. Osiand sauing that Osiander maketh it the first halfe of the last weeke the other the latter But it hath beene prooued alreadie that these yeares must ende in Christs death 5. This halfe weeke then is better taken for the latter halfe part of the weeke which beginneth at the baptisme of Christ and endeth at his passion so Bullinger saith per praedicationem Euangelij mortem Domini nostri Iesu Christi constat legem esse abrogatam by the preaching of the Gospel and by the death of Iesus Christ it is euident the law was abrogated so also Hugo beginneth this halfe weeke in the 15. of Tiberius at Christs baptisme for then in the baptisme of Christ hostiarum legalium purificatio paulatim coepit vilescere the purifying of the legall sacrifices beganne by little and little to waxe vile Thus also expoundeth the author of the Scholasticall historie as Pererius sheweth in the very ende of his 10. booke vpon Daniel and vnlesse we ende the 70. and last weeke at the passion of Christ it will not ende in a yeare of Iubile for Christ is held to haue died in a yeare of Iubile that the shadow may agree vnto the bodie see before qu. 66. toward the ende 86. Quest. How and when the sacrifices were caused to cease and were abolished 1. R. Shelamoh thinketh that this is vnderstood of the ceasing of the sacrifices in fact when
not brought vpon it by them but by the Romanes it is not so fitly applied to them 5. Galatinus giueth this sense because so he interpreteth ghal canaph which we translate vpon the wing of the abomination that is their impietie for putting Christ to death there shall come desolation vpon them But our blessed Sauiour pointeth at this abomination as some visible thing standing vp in the Temple which should be a signe of their desolation 6. Bucer by the wing of abominations vnderstandeth the helpe of the deuills by whome the abominable Romanes should be assisted in bringing this desolation vpon Ierusalem ex Oecolampad but the power of the deuill is inuisible this abomination of desolation Christ pointeth at as some visible thing standing in the Temple 7. M. Calvin vnderstandeth it de profanatione c. of the continuall profanation of the Temple after the Gospel beganne to be preached so Vatablus expoundeth continuam seriem abominationum vel multiplices abominationes the continuance of abominations or their manifold abominations But these continuall profanations of the Temple were practised a long time 40. yeares together but this abomination of desolation is obserued by our Sauiour as a neare signe of their destruction 8. Some by the wing of abominations making desolate vnderstand the legions and wings of the Romane armie which should compasse the citie and defile the Temple and this they gather by comparing the Euangelists together whereas Matthew saith When ye see the abomination of desolation c. standing in the holy place c. c. 24. 15. S. Luke thus reporteth the words of our Sauiour When ye see Ierusalem besieged with souldiers then vnderstand that the desolation thereof is neare c. 21. 20. And they are called the wing or armie of abominations because they were infidels and strangers from God Thus Iunius Polanus Pererius Caietan and before them Augustine epist. 80. ad Esychium Pintus addeth further that this wing or extension of abominations may be interpreted extensio vexilli exercitus Romani the spreading of the banners of the Romane armie euen in the Temple This exposition is very probable and to good purpose but yet not so fit and proper as may appeare by these reasonâ— 1. S. Luke speaketh of the compassing of Ierusalem with souldiers but Ierusalem was not that holy place which the other Euangelists speake of and Murke addeth c. 13. 14. When you shall see the abomination of desolation standing where it ought not but the souldiers compassing or besieging the citie stood where they ought and vse to stand And beside whereas the other Euangelists adde spoken of by Daniel the Prophet Luke hath not those words so that it seemeth he speaketh not of that abomination of desolation expressed by the other but of an other signe and forerunner of their desolation the compassing of the citie with souldiers which Christ had told them of before chap. 19. 43. where he vseth the like word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall compasse thee about and here he saith when thou shalt see Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compassed with souldiers 2. If they vnderstand the souldiers entring and inuading the Temple that was done diuers times before for Pompey tooke the â—â—tie and entred into the Temple with his souldiers so did Crassus after him and robbed the Temple and carried away the golden vessels afterward Archelaus polluted and defiled the Temple and slue nine thousand Iewes in a commotion Oecolampad Pellican ex Ioseph but these were not signes of imminent destruction 3. Beside they are admonished when they see this abomination standing in the holy place to flie into the mountaines but when the souldiers had taken the citie and inuaded the Temple and set it on fire and made hauocke of all it was then too late to flie all their miserie beeing alreadie past 4. Polanus before vnderstandeth by the people of the Prince to come the Gentiles which should be called to the faith of Christ how then doth he hold them now to be abominable And seeing the Lord calleth Cyrus his annointed Isa. 45. 1. because he executed his will vpon the Chaldeans yea the Lord called Nabuchadnezzer king of Babel his seruant Ierem. 27. 6. beeing the minister of his iudgements vpon his vnthankfull people it seemeth to be vnfit to call the armies of the Romanes abominable seeing they herein were the ministers of Gods sentence decreed against Ierusalem 9. Wherefore I rather condescend to their opinion which thinke that this abomination of desolation was some abominable thing which was set vp in the Temple which was a signe of the desolation thereof following as whether it were the ensignes of the Empire the Romane Eagle which Pilate brought in and set vp in the Temple at the commandement of Tiberius Osiand or rather to gratifie the Emperour Bulling or the image which Caius Caligula caused to be set vp in the Temple with this inscription Iovi illustri Caio to Iuppiter the famous Caius Osiand Chrysostome and Theophylact and Eâ—thymius vpon the 24. of Matthew doe take it for the image of Titus the Emperour which was set vp in the Temple when the citie was taken so also Ab. Ezra But this beeing present could be no signe of the desolation to giue them warning after R. Levi vnderstandeth it of the images which Manasses caused to be set vp in the Temple for the which it came to desolation but this was done before Christs time in the daies of Antiochus Hierome thinketh it was the image of Adrian set vp in the ruines of the Temple so also Severus Sulpitius but the Temple was destroied long before by Titus and was not reedified againe Therefore I rather take some of the other sensible profanations of the Temple to be vnderstood which were set vp after the death of Christ as Theodoret taketh that profanation by Pilate signum futurae desolationis in vrbe Templo erunt imagines quâ—dam legibus interdictae a signe of desolation to come in the citie and Temple shall be certaine images forbidden by the law brought into it c. which Pilate did who brought in the night into the Temple the images of the Emperours But against this interpretation it will be obiected 1. that Iosephus 〈◊〉 lib. 18. de antiquit lib. 2. de bell Iudaic. that Pilate brought them into the citie 〈◊〉 speaketh not of the Temple 2. it seemeth that this was done after the death of Christ Perer. 3. and as Iosephus further writeth that Pilate at the instance of the chiefe of the Iewes who went vnto Cesarea and offered their necks rather then to suffer their countrey lawes to be transgressed caused those images to be remooued againe Answ. 1. Though Iosephus make no mention of the Temple yet Eusebius out of Philo so alleadgeth and it may be gathered also out of Iosephus report for if the Romane ensignes had beene brought onely into the citie the Iewes would not haue so much stood vpon it for it had beene no
more then to haue Cesars image in their coine 2. This was done rather after the passion of Christ as Oecolampad inferreth out of Iosephus 3. And though they were remooued yet it is like they stood there some certaine time 4. Neither onely is this abomination of desolation to be restrained to the images which Pilate brought in but it comprehendeth also other like profanations as that of Caligula before mentioned for the word is put in the plural shakutzim abominations Now that this is the most fit and conuenient sense of this place our reasons are these 1. because this reading of the Septuagint and vulgar Latin in the Temple shall be the abomination of desolation is confirmed and warranted by our blessed Sauiour Matth. 24. When ye shall see the abomination of desolation standing in the holy place 2. The abomination of desolation which was in Antiochus time foreshewed Dan. 8. 13. 11. 31. they shall pollute the Sanctuarie c. and set vp the abominable desolation is taken in that sense which was the abominable idol of Iuppiter Olympius which was set vp vpon the altar as appeareth 1. Macc. 1. 57. and Iosephus also writeth that he caused the Sanctuarie to be called the Temple of Iuppiter Olympius lib. 12. antiquit c. 7. The like meaning of the same words is also insinuated here 3. The Hebrew word shakutz abomination is peculiar to idols as 1. king 11. 5. Milcom is called shakutz the abomination of the Ammonites the abomination then and abominable thing is most properly vnderstood to be some abominable idol set vp 4. The word also canaph wing is applied to the Sanctuarie as Psal. 61. 4. I will dwell in thy Tabernacle for euer and my trust shall be vnder the couering of thy wings where Dauid alludeth to the Cherubims which strercheth out their wings and ouershadowed the Arke So Matth. 4. 5. the place of the Temple whether Christ was carried in his second temptation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wing that is the pinnacle or battlement of the Temple Pintus taketh the wing for the spreading of the banners in the Temple R. Saadinh by the wing of abomination interpreteth the hand of those which taee abominable things as swines flesh but this is forced and he seemeth especially to haue reference to Antiochus times It is most fitly therefore referred to the Temple the wing or pinacle and part beeing taken for the whole Oecolamp or because in the inward parts were the Cherubims with their stretched-out wings Osiand or rather because the Temple was in respect of the defence thereof and Gods presence called the wings of God Bulling and it stood in the highest part of the citie as ouershadowing the rest as it were with wings see more of the diuers acceptions of this word in the question next before 89. Quest. v. 27. Whether the desolation of Ierusalem here spoken of should be finall The words are thus translated vntill the consummation euen determined shall it be powred vpon the desolate Iun. the meaning of which words is that like a continuall dropping and ouerflowing so shall one calamitie follow an other vntill they be vtterly made desolate 1. R. Salomon vnderstandeth this consummation of the last battell of Gog and Magog in the ende of the world vntill that time should this desolation be but then the Messiah should ouercome all the aduersaries of the Iewes and the citie and Temple should be reedified againe But the battell of Gog and and Magog was past long before Christs time neither should the Messiah come into the world as a victorious Prince he was to be put to death as here the Angel foresheweth see this opinion before confuted qu. 78. 2. Lyranus inferreth vpon these words vsque ad consummationem finem vnto the consummation and ende c. that prope finem mundi c. toward the ende of the world the falsenesse of Antichrist beeing detected by the preaching of Henoch and Elias the Iewes shall be conuerted vnto Christ and vntill that time this desolation shall be c. But that conceit of Henoch and Elias preaching in the ende of the world hath no ground neither shall the comming of Antichrist be deferred so long vnto the ende of the world the Iewes conuersion is expected but their citie and Temple shall neuer be restored againe for that would hinder their conuersion vnto Christ. 3. Wherefore out of this place rather it may be concluded that this ouerthrowe of the citie which is here spoken of should be the beginning of their finall and perpetuall desolation which may thus further appeare 1. This is testified in other places of the Scripture that a finall destruction was determined ouer this people as Ier. 19. 11. I will breake this people and this citie as one breaketh a potters vessell that cannot be made whole againe so also the Prophet Isay saith after he had prophesied of diuerse calamities which should fall vpon them yet for all this his wrath is not turned away but his hand is stretched out still Hereunto agreeth S. Paul speaking of the Iewes who both killed the Lord Iesus and their owne Prophets and haue persecuted vs and God they pleased not and are contrarie to all men c. for the wrath of God is come vpon them to the vtmost c. 1. Thess. 2. 16. And yet the Prophet Isay more euidently prophesied of the finall ruine of the citie c. 25. 1. 2. O Lord thou art my God I will exalt thee for thou hast made of a citie an heape of a strong citie a ruine c. it shall neuer be built againe 2. This further may appeare by comparing this desolation of Ierusalem with the former times of their captiuitie In Babylon they were captiue but 70. yeares afterward the citie and Temple were repaired vnder Antiochus the Temple and citie lay wast 2300. daies Dan. 8. 14. that is 6. yeares 3. moneths and an halfe But this desolation and captiuitie hath now continued aboue 1500. yeares Now whereas the Prophet Hagge saith c. 2. 7. Thus saith the Lord of hosts Yet a little while and I will shake the heauens and the earth c. I will â—â—one all nations and the desire of all nations shall come seeing that in the Prophet Hagges time which is almost 2000. yeares since the Messiah was then to come within a little while what hope can the Iewes now haue after so many yeares to expect an other Messiah 3. Beside this is an euident argument of the finall and perpetuall desolation of the Iewes citie and Temple because they haue attempted since this destruction by Titus to haue restored their Temple and Commonwealth but they were hindred from going forward vnder Adrian the Emperour some 64. yeares after this calamitie the Iewes vnder their captaine Benchochab or Barchochab thought to recouer their libertie they held 50. castles and 980. townes and fortified Beth-oron Adrian came and besieged the citie 3. yeares and 6. moneths at the length
but for all this Antiochus surceased not Hierome ex Iustin. therefore it is said in the text veniendo veniet he shall certainely or speedily come nothing could let him And concerning his rich preparation this may be an euident proofe thereof that afterwards when he prepared in like manner to encounter with the Romanes and at that time Hannibal beeing ouercome of the Romanes was fledde vnto him he shewed vnto him his chariots and Elephants set forth with ornaments of siluer and gold and asked him if this were not sufficient for the Romanes who made this answer satis esse credo Romanis haec omnia licet sint auarissimi I thinke these things may suffice and content the Romanes though they were most couetous c. Gellius in Noctib Attic. lib. 5. c. 5. his meaning was that it would be a sufficient pray whereas Antiochus had asked his opinion of the sufficiencie of his preparation 2. Then in the successe described v. 14. is shewed 1. the helpe that Antiochus had 2. how he preuailed against those factious persons which tooke part with the king of Egypt 1. The text saith that at that time many shall stand vp against the king of the South which some vnderstand of the Iewes which hitherto had taken part with the king of Egypt who should now ioyne with Antiochus Iun. but it is better vnderstood of the league and confederacie which Antiochus made with Philip king of Macedon that they should both ioyne together against the king of Egypt and part his cities among them each of them to take the cities next adioyning Hierome which confederacie was the occasion of warre betweene the Romanes and the said Philip who beeing ouercome by Flaminius the Consull lost a great part of his kingdome euen all the cities of Thraciâ— onely Macedonia beeing left him Melancth Bulling 2. Then followeth what became of the rebellious sonnes of the people that is the refractarie Iewes which stood against Antiochus and were refractarie against God and his laws 1. These rebellious and refractarie Iewes are well vnderstood to be those which fled with Onias beeing expelled by Iason vnto the king of Egypt which Iosephus saith was Philometor but by the words of the prophesie it is better referred to these times of Ptolome Euergetes who gaue vnto Onias leaue to build a Temple in Egypt in the region of Hierapolis about 180. furlongs from Memphis which Onias accordingly did making it in some things like in some things vnlike to the Temple of Ierusalem So herein they are called refractraie because against the ordinance of God that appointed the place of his publike worship onely at Ierusalem where they should offer all their sacrifices yet did erect a Temple in an other place 2. Whereas it is said to establish the vision this also agreeth verie fitly some vnderstand it of the fulfilling this present vision Iun. annot Polan but that fulfilling was against their will now here their purpose and intendment seemeth to be noted to establish the vision and so Onias pretended that herein he fulfilled the prophecie of Isay. c. 19. v. 19. that the altar of the Lord should be in the middes of Egypt Hierome Pellican Calv. Melancth whereas that place is vnderstood of the spirituall worship of God which should be established in Egypt at the comming of the Messiah which euidently appeareth out of the same place for there the Prophet speaketh of a generall vnitie and concord that should be betweene Assur Egypt and Iudaea which was not now in the time of this Onias for the Assyrians now vnder Antiochus were enemies to the Egyptians And beside Eusebius out of this verie place sheweth that the sacrifices and ceremonies of Moses law were to cease for seeing by Moses lawe they were not to sacrifice nor to set vp any altar but at Ierusalem if that law should not be abolished the prophesie of Isay of setting vp an altar that is the true seruice of God in Egypt could not haue beene fulfilled to this purpose Eusebius lib. 1. de domonst Euangel c. 4. 3. Then it followeth what shall become of those refractarie persons they shall fall 1. Hierome vnderstandeth it of the destruction of this newe Temple and the citie which came to passe 330. yeare after as Iosephus writeth vnder Vespasian the Emperour who when he had destroyed the Temple at Ierusalem sent vnto Lupus president of Alexandria to demolish the other Temple in Egypt least it might be an occasion of mutinie and rebellion to the Iewes But this Lupus onely spoiled the Temple of the ornaments thereof Paulinus succeeding him vtterly abolished the seruice which the Iewes there exercised and shut vp the Temple for euer not suffering the same to be vsed at all and so it came to ruine Iosephus lib. 7. de bello Iudaic. c. 30. But this ruine and fall here prophecied of seemeth to haue been present to shew how Antiochus preuailed against them Some vnderstand it of the Iewes in Palestina which rebelled against Antiochus Polan Iun. in his last edition But in his first annotations he seemeth to referre it to the Iewes whom Antiochus destroyed at his comming into Egypt Quest. 26. Of the second expedition of Antiochus the great against Ptolomeus Epiphanes v. 15. The king of the North shall come and cast vp a mount c. In this expedition first is described his preparation then his successe In the preparation it is expressed how he should cast vp a mount Iunius and Polanus expound the word otherwise taking it for a sling and other engins which were vsed in the besieging of cities the meaning is that Antiochus should besiege the strong cities of Egypt and it hath speciall reference beside vnto the besieging of Scopas Ptolomes captaine whom the king of Egypt had sent against him who encountring with Antiochus at Panâ—as was put to the worse and fled vnto Sidon where Antiochus besieged him with tenne thousand men then Ptolome sent three captaines Eropus Menocleas and Damaxenus to rescue him but they could not raise the siege till Scopas forced by famine yeelded himselfe Antiochus also laid siege to the fortified place or tower in Ierusalem which he tooke by helpe of the Iewes Hierome ex Ioseph lib. 12. antiquit c. 13. And many other strong cities did Antiochus take at this time in Syria which did hold with Ptolome before 2. The successe was this 1. concerning Egypt the armies of Egypt were not able to resist nor his chosen people that is the armies and strength of the king of Egypt and his valiant captaines had no power to resist Antiochus but he should do what he would 2. Then it is said he shall stand in the pleasant beautifull or excellent land that is Iudea so called not for any terrene excellencie in it but it was excellent because of the worship of the true God This land he should also possesse not so much by conquest but the Iewes willingly submitted themselues vnto him they receiued him into Samaria
countreys belonging vnto Grecia 4. Some thinke that Chittim signifieth both the Grecians Macedonians and Romanes Calvin but so we should make it too generall a name 5. Some vnderstand the shippes of the Romanes which were kept in the coasts of Cilicia where the Isle Cetis was that they might the better command the Seas Polan Iun. But that seemeth not to be so proper to call them shippes of Chittim that is of Cilicia because they onely harboured there 6. And it is too slender a conceit to thinke that the Romane Embassadour came thither in shippes of Grecia ex Bulling as if that potent nation of the Romanes had no shippes of their owne 7. nor yet is Chittim taken only for Grecia for the shippes of Chittim came now against Antiochus which were not the Grecians but the Romanes 8. Wherefore I thinke with Melancthon that Chittim originally is taken for some countreys of Grecia and comprehendeth also Macedonia whereupon Alexander king of Macedonia is said to haue come from the land of Chittim 1. Macchab. 1. 1. and the two last kings of Macedonia Philip and Perses are called kings of Cittim 1. Macchab. 8. 5. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Macedonian hath some affinitie with Chittim the first letter beeing added And further Melancthon sheweth out of Homer how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Citians came with Telephus the king of the Mysians to the battell of Troy as next adioyning But yet though originally Chittim are the Grecians which name might first be giuen vnto the Islands of Grecia as Cyprus Rhodes and the sea coasts as of Cilicia and then generally was taken for other vplaâ—d countreys of Grecia this name also was extended to the Italians as hauing their originall from the Greekes Melancthon sheweth out of Suidas that Latinui the sonne of Telephus brought the Citians into Italie and gaue the name to the countrey but howsoeuer this is it is certaine that the Grecians came into Italie and there inhabited whereupon it might be called magna Graecia great Greece and thus much for the word Chittim Quest. 37. Of the persecution of the people of God by Antiochus and the manner thereof This is the second persecution raised by Antiochus against the people of God the first was touched before v. 28. the occasion of the second is expressed in the former verse partly because Antiochus beeing disappointed by the Romanes turneth his rage against the Church of God and partly beeing thereunto induced by such amongst the Iewes as had forsaken the couenant In this second persecution 1. there are declared the meanes which Antiochus vsed in oppressing Gods people which were partly the forces and captains and forren helps which he vsed partly the seditious and factious among the people themselues 2. the godly are described which shall suffer persecution to v. 36. 3. then it is shewed what Antiochus should doe himselfe thence to v. 40. Now in v. 3. the forren helpe is described which Antiochus should vse namely his captaines with their forces which are called armes and the effects and workes which they shall doe are fowre 1. They shall pollute the Sanctuarie 2. then the citie it selfe called the munition 3. the daily sacrifice shall be taken away 4. and the abhomination of desolation set vp Quest 38. What is vnderstood by the armes v. 31. 1. Some of the Hebrewes by the armes doe vnderstand Thus that came of Vespasian and was as his arme that destroyed Ierusalem and the Temple 2. Oecolampadius by the armes interpreteth the captaines of the Romanes Pompey Crassus Sabinus Cumanus Florus with others which diuerse times made hauocke of the citie spoiled and profaned the Temple But the coherence of the text will allowe neither of these interpretations for the storie of Antiochus still is continued he that set his heart against the holy couenant v. 28. is the same that fretteth against the holy couenant beeing repelled by the shippes of Chittim v. 30. and he that there fretteth is the same that here polluteth the Sanctuarie 3. Some by the armes vnderstand the towers and fortresses of the citie which are as the armes of it Pintus But the armes are said to pollute the Sanctuarie this cannot be properly vnderstood of the towers 4. Calvin whom Geneuens followe by the armes thinketh to be meant the faction of the wicked Iewes that held with Antiochus but they are spoken of in the next verse which shall wickedly breake the couenant 5. Therfore by the armes are better vnderstood Antiochus Princes and captaines whom he sent to spoile Ierusalem Bulling Melancth as Philippus a Phrygian whom he left at Ierusalem after the first taking of it and Andronicus at Garazin 2. Macchab. 5. 22. to them he ioyned Bacchides of whom Iosephus maketh mention lib. 1. de bello Iudaic. c. 1. And he sent also Apollonius two yeares after to Ierusalem who made great hauocke and spoile of all as is shewed 1. Macchab. 1. and 2. Mac. 5. Polanus Quest. 39. Of the defiling of the Sanctuarie and the manner thereof Fowre wicked exploits done by Antiochus forces are expressed here 1. they defiled the Sanctuarie for they entred into it robbed and spoiled it as Antiochus had done before himselfe for he entred into the Temple Menelaus beeing his guide and touched the holy vessels with his owne hands 2. Macchab. 5. 15. and carried them away 1. Mac. 1. 23. 24. 2. They tooke also the citie and the munition the strong places thereof Some referre it to the Sanctuarie thus reading the Sanctuarie of strength so called because it was situate in a strong place and had the tower of Dauid adioyning vnto it Osiand or because the people fled thither as to a sure hold when the citie was taken Oecolamp or because the people put their confidence in the Temple as the rocke of their defense Bulling or to put them in minde that they should trust in God who was yet their strength although for their sinnes he suffred his Temple to be defiled for a time Calvin But it is better vnderstood of the citie which is called the munition because of the strength thereof for as Strabo writeth lib. 16. Geograph it was compassed with a strong wall of stone and within was a ditch 60. foote deepe and 200. foote wide made out of a rocke the stone hewne out made the walls about the Temple Apollonius beeing sent to Ierusalem by Antiochus was receiued peaceably into the citie but being entred he went vp and downe killing and slaying sparing none but fell vpon the Iewes hauing an armie of 22. thousand vpon the Sabbath while they were keeping their feast 2. Macchab. 5. 24. 25. Iun. Polan as also they fortified the citie of Dauid with a great and thicke wall and mightie towers and set people to keepe it and brought in the spoyle of the citie thither 1. Macchab. 1. 35. 36. this may be well vnderstood the euent so fitly answering the prophesie to be the munition or strong place here
his owne power he can not cause lightening and tempest see this question handled more at large Hexapl. in Exod. c. 7. qu. 15. 5. Whereas then it is said that Antichrist shall bring downe fire from heauen and cause an image to speake though some vnderstand these things mystically Bulling as I haue shewed els where yet it may literally also be vnderstood for in the Popes legends such things are to be found that their canonized Saints are said to haue raised tempests walked vpon the sea and caused images to speake such things their legend stories are full of And at the tombs of their Saints to the which simple people come in pilgrimage they made them beleeue that many blinde receiued their sight many comming lame returned hole and sound yea they imagined the dead to be raised out of their graues 6. And these strange things so farre as the power of Sathan could extend were done verily for euen such things were wrought by the operation of Sathan among the heathen as Claudia a Vestal Virgin to prooue her chastitie did stirre a shippe alone by tying her girdle to it and Tucia an other Virgin of the same order did carrie water in a sive from the riuer Tibris to the Capitol Plin. lib. 28. c. 2. But many of their strange works were but fained and counterfeit miracles such are those fore-named which they fable to be done at their Saints tombes So that though all the foresaid miracles mentioned by Hyppolius Pererius subscribing shall be wrought by Antichrist yet many of them some true some forged haue beene practised in the Papal Church that in this behalfe we neede goe no further to seeke Antichrist 6. Controv. That Antichrists comming shall not be deferred to the ende of the world This is the generall opinion of the Romanists that Antichrist shall raigne but 3â— yeares and an halfe and then at the end of the world shall be slaine so Bellar. lib. 3. de Rom. Pontif. c. 4. and the rest doe concurre with him therein Lactantius also seemeth to fauour this opinion who thinketh that the comming of Antichrist shall be in extremis mundi temporibus in the last times of the world lib. 7. c. 16. But this opinion can not stand with the Scriptures 1. the mysterie of iniquitie beganne to worke in S. Pauls time euen then a way was preparing for Antichrist If euen then Antichrist were in hatching it is not like that all this while he should onely be in the egge that vncleane bird hath long since broken the shell and the cockatrice egge a good while since hath brought forth a serpent 2. Antichrist must come at the loosing of Sathan for then when Antichrist should shew himselfe he shall come by the operation of Sathan with all power and signes and lying wonders 2. Thess. 2. 9. But Sathan is let loose many yeares since he was to be bound but for a thousand yeares Rev. 20. 3. which thousand yeares are long agoe expired 3. We graunt that Antichrist shall not vtterly be confounded till the second comming of Christ some reliques of that aduersarie shall remaine for Christ to abolish at the brightnes of his comming as S. Paul saith 2. Thess. 2. 8. but his comming vpon the foresaid reasons cannot be deferred so long see more also of this matter elswhere 7. Controv. That Antichrists seat shall not be at Ierusalem So hold the Romanists generally that Antichrist shall haue his Imperiall seate at Ierusalem command circumcision and cause the Temple to be reedified Bellar. lib. 3. de Roman Pontif. c. 13. Rhemists 2. Thess. 2. sect 11. But this is a groundlesse and weake conceit of theirs as it may appeare euidently by these reasons New Babylon shall be the seate of Antichrist Apoc. 17. 5. but Rome is new Babylon the great citie which then ruled ouer the earth was Babylon Apoc. 17. 5. 18. but that was Rome which then had the command of the earth Hierome also saith speaking of Rome dum in Babylone versarer while I was conuersant in Babylon praefat ad Paulinâ—m 2. Againe in the same chapter Apoc. 17. v. 9. it is said the seuen heads are seuen mountaines whereon the woman sitteth the citie which stood vpon seuen mountaines should be the seat of Antichrist but Rome is notoriously knowne to be that citie built vpon seuen hills therefore none other seat shall Antichrist haue then the citie of Rome see further elswhere we must but touch euery thing briefly here 8. Controv. That the citie of Rome shall not be vtterly destroyed before Antichrist shall come This was an other of Lactantius conceits approoued by Pererius Incolumi vrbe Roma nihil istiusmodi videtur metuendum as long as the citie of Rome is safe no such thing is to be feared but when that head citie of the world is fallen and Rome begun to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ruine as Sybil said who will doubt but that the end of humane things is then at haÌ„d c. 1. The same Lactantius was of opinion that the world should ende within 200. yeares after his time the one is as true as the other 2. True it is that as long as the Romane Empiâ—e continued in the full strength and authoritie Antichrist was kept out and that is it which should with old and let Antichrists comming till it were taken out of the way whereof S. Paul speaketh 2. Thess. 2. 7. for it is euident that the Pope encreased in power by the ruine and decay of the Empire 3. It is also true that the citie of Rome was neuer more ruinated defaced and spoiled then since it hath beene vnder the command and obedience of the Pope by the Gothes Vandals Lombards and others 4. But that Rome should be vtterly desolate and brought to a finall ruine is contrarie to the diuine prophesie of the Revelation which maketh the citie with seuen hills to be the seat of Antichrist as is shewed in the former controversie 9. Controâ— That the Papists Antichrist and the Iewes Messiah shall come together Hyppolitus whose opinion herein Pererius followeth thus writeth of Antichrist Potissimum Gens Hebraeorum prae omnibus Antichristo chara erit c. The nation of the Hebrewes shall be before all other most deare vnto Antichrist and one shall say vnto an other can a man in our age such as this so good and so iust be found the Iewes therefore hoping that he shall obtaine a most large Empire shall thus say vnto him We will all obey you for we acknowledge you to be iust aboue all the earth all we hope to obtaine saluation by you c. Gregorie also in his time seemed to fauour that fansie quia Iudaizare populum compellet vt ritus Mosaicae legis revocet c. because he shall compell the people to Iudaize that he might revive the rites of Moses law and bring the Iewes in subiection vnto him he shall cause the Sabbath to be obserued c. lib.
11. epist. c. 3. These scrappes of some auncient writers the Romanists in these daies haue gathered vp who affirme the same that Antichrist shall haue his seat at Ierusalem reedifie the Temple and command circumcision The same is the generall opinion of the Iewes that when their expected Messiah commeth the citie and Temple shall be built againe and he shall restore vnto them their kingdome and countrey be a victorious conqueror suppressing the armies of Gog Magog Now then as the Romanists themselues hold the obstinate Iewes to be in error that denie the Messiah and Christ to be come looking for an other so they making their Antichrist to be the same with the Iewes Messiah are in the like error expecting for the comming of an other Antichrist who long since is come alreadie and manifested in the world and as soone shall the Iewes Messiah come as this their imagined Antichrist Hauing now thus briefly discouered these errors of the Romanists concerning Antichrist we will now come to set forth the true signes and marks whereby the Antichrist is discouered and so find him out where he is 10. Controv. Of the true markes whereby Antichrist may be discerned 1. As he is called Antichrist so he shall in all things be opposite and contrarie vnto Christ. 1. Christ was most holy and by the spirit of God which remained in him was mooued in his thoughts words and workes onely to that which was good but Antichrist by the operation and instinct of Sathan shall be stirred vp vnto all kind of euill this Pererius confesseth how this hath bin performed in that Romish chaire of pestilence all the world seeth and they which are not wilfully blinded must needes acknowledge what blasphemie idolatrie profanenes vncleannes of life murders and other impieties haue beene committed by that Sea hath beene abundantly shewed elswhere so that that title which the holy Apostle hath giuen vnto Antichrist calling him the man of sinne 2. Thess. 2. 8. doth more fitly agree vnto none then to the Bishop of Rome 2. Christ was humble and meeke but Antichrist shall be most proud 3. Christ was most obedient vnto his father and gaue most honourable testimonie of him Antichrist shall be most contumelious and blasphemous against God and therfore he is said Apoc. 13. to be full of the names of blasphemie 4. Christ came to preach the truth Antichrist shall be the sower of all corrupt and false doctrine 5. Christ said his kingdome was not of this world but Antichrist shall altogether seeke the pompe and glorie of this world 6. Christ was the head of all good and holy men and Antichrist shal be caput malorum the head of the euill and wicked men These notes and marks Pererius giueth of Antichrist shewing wherein he shall be an enemie and aduersarie vnto Christ. All which notes and markes doe most fitly agree to the Bishop of Rome for what place can shew more examples of all kind of wickednes then that who is more proud and ambitious blasphemous then he where is taught more false and corrupt doctrine then there who seeketh more the outward pompe of the world then he and who els chalengeth to be head of the malignant Church but he 2. Pererius saith that Antichrist shall be a great dissembler and hypocrite he shall make a shew of three great vertues chastitie abstinencie and pietie And who maketh a greater shew of these then the Pope he would seeme to be so chast that he forbiddeth his Clergie lawfull marriage yet suffering them to practise secretly all kind of vncleannes he would seeme to be abstemious in forbidding the vse of lawfull meates and for his pietie he will be saluted and called the most holy father 3. Antichrist shall corrupt many with his great gifts and liberall rewards And so the Pope hath Cardinals hats Archbishops palles Bishops miters and other dignities with ample and large reuenues to bestow vpon his followers as Bishop Fisher in king Henries daies was rewarded with a Cardinals hat for his good seruice in maintaining the Popes supremacie but the head that should haue worne it was first set vp vpon London bridge Bellarmine for his great paines taken in defending of the Popes supremacie and other points of Antichristian doctrine was made a Cardinal 4. Pererius addeth further that whome Antichrist cannot winne with flatterie gifts he will seeke to ouercome by terror and torments lib. 14. in 11. Dan. v. 21. Such hath beene the practise of the Antichristian Prelates as the former daies of persecution in England doe plentifully testifie for first they would set vpon the faithfull seruants of God by flatterie and faire promises and so not preuailing they would threaten faggot and fire this may be euidently seene in the examinations of the blessed seruants of God D. Taylor M. Philpot. M. Bradford with the rest 5. Last of all Antichrist shall deceiue saith Pererius faciendo plurima admiranda prodigia by working many prodigious things And this hath beene the continuall practise of the Papal Church with forged miracles to deceiue the simple people as hath beene before declared And hitherto I haue followed Pererius steppes shewing how his markes of Antichrist doe most fitly agree vnto his Pope holy father the Bishop of Rome 11. Controv. How the description of Antiochus historically doth typically decypher the Pope and Antichrist Though in this propheticall narration of Daniel c. 11. from v. 21. to the ende Antiochus be properly described yet figuratiuely it may be applyed vnto Antichrist And it letteth not that Antiochus was a ciuill and temporall king and the Pope taketh vpon him chiefely to be a spirituall gouernour for as Doeg notwithstanding he was one of Sauls courtiers yet was a type of Iudas one of the twelue Apostles as appeareth Psal. 69. 26. and 109. 8. compared with Act. 1. 20. And so Achitophel also one of Dauids politike Counsellers of state a figure of the same Iudas Psal. 55. 14. and Mark 14. 20. So Antiochus as well may be a figure and type of the Antichristian Prelate 1. Antiochus is said to be a vile and abiect person and not to haue come vnto the honour of the kingdome by any right and title or by consent or election but by flatterie So the Romane Bishop was at the first of small respect who by little and little vsurped ouer the Church not by any right or title thereunto or by common consent and suffrage of the Church but by flatterie and deceit Bulling Polan Hereunto also agreeth the former prophesie c. 7. 8. where this enemie vnto the people of God is called a little horne in respect of his obscure and base beginning and Reuel 13. the beast which signifieth Antichrist is said to ascend out of the â—arth 2. Antiochus is set forth as a victorious conqueror the armes shall be broken before him v. 22. So the Antichrist of Rome hath much preuailed and prospered in the world though not so much
forces among the Indians vnder pretence of embracing them to his religion but they practised most horrible butcherie and crueltie among them they hewed them in peices rosted them at the fire worried them with dogges â—ipped their bellies and drewe out their bowels opened the wombes of women with child hung them vp and burned them set them on stackes of strawe and set fire to them and thus in 40. yeares space they destroyed 15. millions of men that is 150. hundreth thousand and left wast and vnpeopled fiue times so much ground as all Spaine containeth They put them to vnspeakeable torments some they shodde with yron shoes nayling them to their feete some they fleaed and cast in salt to put them to more paine they cut off their lippes noses eares their fingers and toes and with fire and sword they consumed an infinite number as is before rehearsed Polan ex Bartholom Casa As Apollonius sent by Antiochus against Ierusalem made faire promises vntill he was receiued into the citie but then he fell vpon them on a sudden and put them to the sâ—ord and fell vpon the Iewes on the Sabbath while they kept the feast and vsed all outragious crueltie against theÌ„ So within these few yeares perdinandus Mendoza with his crue of Spaniards a champion for the Pope-catholik faith practised most horrible sauage cruelty in Westphalia sparing neither age nor sex no not them which submitted themselues and were of their owne religion the women great with child they stretching out their hands nailed to bourds and ripped their bellies tooke out the infants cut them in peices and hung them about their mothers neckes they compelled the men with long famine to eate their own children and some they hung vp by the priâ—ie members and the womens bellies they opened and thrust in children of two yeares old and strangled them in their mothers blood Neuer did any Turkes or infidels shew such examples of crueltie as those the Popes armes and champions Palanus 7. As Antiohus by his captaine Apollonius caused the daily sacrifice to cease set vp abominable idols burnt the bookes of the lawe So the Antichrist of â—ome hath abolished the right vse of the Eucharist which is a continuall commemoration of Christs death yea the sacrifice of Christs death and the vertue thereof is by them obscured if not abolished while he bringeth in other satisfactorie and propitiatorie sacrifices in their ordinarie masses the Pope setteth vp in Church idols and imagerie which are things abominable in the seruice of God the bookes of Scripture beeing in the vulgar tongue he commandeth to be burned and hererein he treadeth in the steppes of his forerunner Antiochus 8. Antiochus beside his forren power vsed the seruice of the Apostatate Priests and Iewes as Iason Menelaus So the Pope beside the secular power hath his runnagaâ—e and fugitiue Priests Iesuites Seminaries which doe by their subtill perswasions seduce many Gregorie setting forth Antichrist sheweth that he shall vse two kind of ministers conatur ad se cordâ— hominum missis praedicatoribus trahere commotis potestatibus inclinare he shall endeauour both to drawe mens hearts vnto him by sending of preachers and to bend them by the moouing of Potentates in Iob lib. 33. c. 23. This also he sheweth further by that place Apocal. 9. 19. their power is in their mouth and in their taile in ore doctorum scientia in cauda secularium potentia significatur c. in the mouth the knowledge of the learned is signified and in the taile the power of secular men Thus the Romane Antichrist bestirreth himselfe vsing both the sword of cruell potentates and the penne and tongue of corrupt teachers whom he enticeth with rewards and promise of dignities to vphold by their subtile wittes the kingdome of darkenesse and so in euery point he imitateth the example of wicked Antiochus his liuely image that both these wayes practised against the people of God Controv. 14. How the Antichrist of Rome hath persecuted Emperours Kings Princes learned men whole Churches for religion 9. As in this great persecution vnder Antiochus there were many faithfull that did not forsake the lawe but did cleaue vnto the Lord and instructed others so to doe likewise who were most cruelly persecuted for their faith so in the times of persecution vnder the Romane Antichrist many of all sorts that haue opposed themselues to his vngodly proceedings haue beene euill entreated and cruelly handled 1. both Emperours 2. Kings 3. Princes 4. Learned confessors of the truth 5. whole Churches as now shall be briefly shewed in order 1. Of the Emperours First Philippicus Bardanius because he commanded all images to be remooued out of Churches by the consent of Iohn Patriarke of Constantinople was declared to be an heretike together with the said Patriarke and publikely excommunicated in a certaine Synod by Pope Constantine who inhibited that the image of the said Emperour should be stamped in any siluer or gold or any mention to be made of him in the common prayers Vrspergens Leo the 3. Isauricus called Iconomachus a fighter against images caused images in Italie and Sicilie to be cast out of the Churches and by his publike edict commaunded all images to be remooued for the which fact he was excommunicated of Gregorie the 2. and Gregorie the 3. and the Venetians with others were stirred vp to rebellion and the Eparch or viceroy with his sonne slaine by which occasion the Pope stripped the Emperour of his Exarchateship or gouernement of Italie which the Emperours of Constantinople had held an 164. yeares Constantine the 5. in a synode at Constantinople of 330. Bishops decreed that images should be cast downe and burned and no more be worshipped nor the Virgin Marie prayed vnto that Saints reliques should not be kept that it should be lawfull for Monkes and Nunnes to marry for the which Stephanus the 2. translated the Empire of Constantinople into Fraunce and his bodie was taken vp 23. yeares after it was buried by the Empresse Irene to please Pope Adrian and burnt to ashes Constantine the 6. for remoouing images which his mother Irene had set vp was by her depriued of his kingdome sight and life also No better dealt the Popes with their owne Emperours of the West Henrie the 4. who had encountred with his enemies 62. times in open battell was by Gregorie the 7. Vrbane the 2. Paschal the 2. excommunicate his Empire was first giuen to Rodolphus the Duke of Suevia then his sonnes were set against him vnder colour of religon first Conrodus afterward Henricus the 5. his sonne who depriued him of his Empire and caused his bodie to be digged vp after it was buried and cast forth as a carion into the fields where it lay vnburied fiue yeares vntill it was brought to Spire and there buried Friderike the 1. called Barbarossa was most hardly vsed by the Popes Adrian the 4. and Alexander the 3. Philip
Iun. Polan Quest. 19. What is meant by a time two times and an halfe v. 7. Some doe take this for an vncertaine and indefinite time Some for a certaine and limited tearme and of both sorts there are sundrie opinions Of the first sort 1. some doe thinke that the time of the afflictions of the people of God certissimum esse apud Deum sed nobis incognitum is certaine with God but to vs vnknowne Bulling B. so that the meaning is no more but this these things shall most certainely come to passe but whether post modica vel multa temporis intervalla after a long or short time it is not knowne to vs Bulling 2. Some because the time is here halued doe thinke that thereby is signified modicum tempus a short time a little while and doe expound it by that place Apoc. 6. 11. They should rest for a little season vntill their fellow seruants c. were fulfilled Oecolampad Pappus 3. But some contrariwise here vnderstand a long time tempus hic ponitur pro longo tractu tempora pro longiore tractu here time is put for a long tract or continuance times for a longer M. Calv. Genevens Now all these opinions are confuted by these reasons 1. because the same phrase of a time two times and a part of time are taken before c. 7. 25. for a certaine and definite tearme therefore it is like to be so taken here 2. this time is diuided a part of time therefore it is a certaine and definite number for that which is vncertaine and indefinite vseth not to be deuided into parts 3. And what comfort had there beene in this prescription and naming of time if there were giuen no certaine direction how long this troublesome time should continue 4. Of the second sort some take this for a certaine number of yeares whereof some vnderstand by daies yeares some so many daies literally by a time two times and an halfe which make yeares three and an halfe or a part that is daies 1225. or thereabout are signified so many yeares 1200. and odde which Melancthon beginneth from Daniels time whereof 600. yeares were expired vnto Christ and about 600. yeares after the sect of the Mahumentans did spring in the East and religion beganne to be corrupted in the West by the Bishops of Rome 5. Osiander beginneth this tearme where Melancthon endeth it and continueth it vnto the destruction of the Romane Antichrist and of his tyrannicall kingdome But all these things here must be accomplished while the Church of the Iewes yet continued which are here called the holy people 6. They which vnderstand by a time two times and an halfe a yeare two yeares and an halfe as indeede they signifie as c. 4. seuen times during the humiliation of Nebuchadnezzer are vnderstood to be feuen yeares some doe referre it vnto the time of Antichrists tyrannie who shall rage againâ—t the Church of Christ three yeares and an halfe as Christ preached three yeares and an halfe Hierome Lyran. Hugo Pintus with others But they thinke that their Antichrist shall beare sway longer in the whole yet the heate of his most cruell and outragious persecution shall continue but 3. yeares and an halfe But this interpretation is refused vpon the former reason because this prophesie concerned the holy people of God that then was and beside that imagination of some one singular person to rise vp to be Antichrist is but a fabulous and phantasticall conceit as is before shewed c. 11. Controv 2. 7. This time then here prescribed and limited precisely signifieth three yeares and an halfe or rather part of time for so long continued the desolation of the Sanctuarie vnder Antiochus which beganne in the 145. yeare the 15. day of the moneth Casteu 1. Macchab 1. 57. and ended in the 148. yeare on the 25. day of the same moneth 1. Macchab. 4. 52. so that the euent of the historie doth very fitly explane this prophesie Iun. Polan But against this exposition which Porphyrius also did hit vpon Hierome thus obiecteth 1. if the time two times and an halfe that is three yeares and an halfe must be referred vnto Antiochus whereof mention is made before c. 7. 25. then that which followeth also in the same place v. 27. The kingdome vnder the whole heauen shall be giuen vnto the holy people of the most high c. and all Princes shall serue him must be applied either to Antiochus or to the people of the Iewes which is manifestly false 2. the defolation of the Temple continued but three yeares as Iosephus writeth l. 12. c. 10. but this tearme is of three yeares and an halfe 3. Lyranus obiecteth that the persecution vnder Antiochus continued sixe yeares from the yeare 143. 1. Macch. 1. 21. to the yeare 148. 1. Macch. 4. 52. Answ. 1. There is no consequent that those words which follow should be either vnderstood of Antiochus or of the Iewes who neuer ruled ouer the whole world for there the Prophet sheweth the destruction and ruine of the tyrannie of Antiochus by Christ to whome raigning spiritually in his Church there called the holy people the kingdome should be giuen ouer the whole earth 2. The word chatzi signifieth not onely the halfe but the part of a thing as the same is expressed by an other word pelag c. 7. 25. which signifieth a diuision and so indeede the desolation of the Temple continued iust 3. yeares and a part of a yeare namely tenne daies as is before shewed therefore Iosephus is deceiued which maketh account but of three yeares for there were tenne daies aboue 3. The persecution vnder Antiochus was either of the citie with spoiling also and robbing onely of the Temple or in laying wast the Sanctuarie and causing the daily oblation to cease the first continued aboue sixe yeares euen 2300. daies as is prophesied c. 8. 14. but the other endured onely three yeares and ten daies so these diuers persecutions had their diuers tearmes and both may well stand together Some thinke that this tearme of 3. yeares and an halfe sheweth the tearme of Christs persecution in the daies of his flesh which was iust so many yeares M. Br. this prophesie may haue such an analogicall application but the historicall accomplishment was vnder Antiochus as hath beene sufficiently prooued 20. Quest. Of the meaning of the words v. 7. When he hath made an ende to disperse the hand of the holy people Some referre these words to the comming of Christ in the flesh some to the ende of the world some to the daies of Antiochus 1. Of the first sort some giue this sense when God hath dispersed the hand that is the place and citie of this holy people which came to passe in the destruction of Ierusalem then these things shall be fulfilled Iun. in comment But 1. beside that the Iewes after they had put Christ to death were not worthie to be called the people of God but were reiected of
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
be vnderstood 63. qu. Shall Messiah be slaine v. 26. who this Messiah was that should be slaine 64. qu. And he shall haue nothing or rather not for himselfe of the meaning of these words 65. qu. Of the yeare of the natiuitie of our blessed Sauiour 66. qu. Of the computation of yeares from the creation to the natiuitie of our Blessed Sauiour 67. qu. In what yeare of the raigne of Herod our blessed Sauiour was borne 68. qu. In what yeare of his age Christ was baptised 69. qu. How many yeares Christ liued on earth and in what yeare of his life Christ was put to death 70. qu. Of the number of Pasches which Christ solemnized in the dayes of his flesh whereby the time and yeares of his preaching is certainly gathered 71. qu. At what time of the yeare Christ was borne 72. qu. Of the space and distance of time that was between Christs baptisme and his passion 73. qu. Vpon what day of the week Christ suffered and whether vpon a festiuall day 74. qu. Who are meant by the people of the Prince to come 75. qu. how long after the Messiah was slain this destruction happened by Titus 76. qu. Why mention is made of the destruction of Ierusalem here seeing it is without the compasse of the 70. weeks 77. qu. Of the meaning of these words v. 26. the ende thereof shall be with a flood and vnto the ende of the battell it shall be destroyed 78. qu. That the end of the state of the Iewes not of the Romanes is here signified 79. qu. Of the most grieuous calamities that fell vpon the Iewes in the finall destruction of their citie 80. qu. That all this miserie came vpon the Iewes for putting to death the Messiah 81. qu. He shall confirme the couenant with many for one weeke how this one week is to be vnderstood 82. qu. What is vnderstood by the couenant 83. qu. How this couenant was ratified and confirmed 84. qu. When this Testament beganne to be ratified and confirmed by the preaching of Christ. 85. qu. v. 27. In the halfe of the weeke he shall cause the sacrifice to cease when this halfe weeke beganne 86. qu. How and when the sacrifices were caused to cease and were abolished 87. qu. What is meant by the ouerspreading of abhomination v. 27. of the best reading thereof 88. qu. What this abhomination of desolation was 89. qu. v. 27. Whether the desolation of Ierusalem here spoken of should be finall Questions vpon the tenth chapter of Daniel 1. qu. Of the excellencie of this vision reuealed in this chapter and the two next vnto Daniel 2. qu. How the third yeare of Cyrus is here to be vnderstood 3. qu. Of Daniels vnderstanding of this vision 4. qu. v. 1. Why Daniel maketh mention of his name Belteshazar 5. qu. v. 2. Why Daniel was so long in heauinesse 6. qu. Of the time that Daniel mourned which was three weeks of dayes 7. qu. Of Daniels abstinencie 8. qu. Of the custome and vse of annointing which Daniel also forbeareth 9. qu. Of the riuer Hiddekel where Daniel had this vision 10. qu. Whether Daniel were onely in spirit or bodily present by the riuer Tigris 11. qu. Why this vision was shewed vnto Daniel by the riuer Tigris 12. qu. Whether it were an Angel or Christ which appeared here vnto Daniel 13. qu. Of the description of the manner how Christ appeared and first of his apparell 14. qu. Of the glorious parts of this heauenly body which appeared vnto Daniel 15. qu. How Daniel is said to see the vision alone 16. qu. The causes of Daniels great feare 17. qu. Whose hand it was that touched Daniel 18. qu. Why Daniels prayer beeing heard at the first yet the Angels comming was deferred 21. dayes v. 12. 19. qu. What it was that Daniel prayed for and how he was heard 20. qu. Who is vnderstood to be the Prince of Persia. 21. qu. How the Prince of Persia is said to haue withstood the Angel 22. qu. Who this Michael was which helped the Angel 23. qu. How Michael helped the other angel 24. qu. How the angel saith he was left with the kings of Persia. 25. qu. Who it is whom Daniel calleth Lord v. 17. 26. qu. Who it was that had this communication with Daniel in this vision 27. qu. Who is meant by the Prince of Grecia 28. qu. Of the originall of the Grecians here called Iavan v. 21. 29. qu. In what sense the Angel saith that none held with him but Michael their Prince Questions vpon the 11. chapter of Daniel 1. qu. Whether this vision in the 11. chapter be diuerse from the former vision in the 10. chapter 2. qu. v. 1. Who it was that here saith I stood vp c. 3. qu. Who it was whom the Angel stood vp to strengthen 4. qu. Why the Persian Monarchie is so briefly touched and the Grecians set forth at large 5. qu. That there were more then three kings of Persia as may be gathered out of the Scripture 6. qu. Who were those fowre kings of Persia here named 7. qu. Of the fourth king of Persia his riches and power 8. qu. why the Angel leaueth at the fourth king of Persia seeing there weâ—e more 9. qu. A briefe description of the rising and fall of Alexanders kingdome 10. qu. Of Alexanders birth and education acts and life end and death abridged 11. qu. Of the 4. successors of Alexander 12. qu. How all Alexanders posteritie was rooted out that none of them succeeded in the kingdome 13. qu. Of the meaning of these words v. 4. It shall be for others beside these 14. qu. Of the petie diuisions of Alexanders kingdome among his seuerall captaines before it grewe into fowre and of their mutuall dissension 15. qu. why the Angel prosequuteth the storie onely of the king of the South and of the North omitting the rest 16. qu. Of the kings of Egypt and Syria of whom Daniel prophesieth in this chapter 17. qu. Of the first Ptolome called here the king of the South 18. qu. v. 5. One of his Princes shall preuaile who is meant hereby 19. qu. That this kingdome of the North is the same which Ezekiel calleth Gog and Magog 20. qu. Of the first variance betweene the king of the South and the king of the North and of their ioyning together againe 21. qu. what king of the South this was whose daughter came to the king of the North. 22. qu. Of the translation of the Septuagint which was procured by this Ptolome Philadelphus 23. qu. who was the bud of her rootes v. 7. and of his exploits 24. qu. Of the third battell betweene the king of the South and the king of the North v. 10. 11. 12. 25. qu. Of the first expedition of Antiochus the great against Epiphanes king of Egypt 26. qu. Of the second expedition of Antiochus the great against Ptolomeus Epiphanes 27. qu. Of the third expedition of Antiochus Megas against Epiphanes v. 17.
a contrarie religion may be tolerated in a Commonwealth 14. contr That the conuersion of Nebuchadnezzer doth not signifie the conuersion of the Deuill in the ende of the world Controversies vpon the 4. chapter of Daniel 1. Contr. That the virgin Marie was not without sinne 2. Contr. Against free will 3. Contr. Against the inuocation of Saints 4. Contr. That the Pope is not the distributer of kingdomes 5. contr Against satisfaction by workes 6. contr Of the certaintie of remission of sinnes 7. contr Which be the good works of Christians 8. contr That Gods prouidence is not onely a bare prescience or permission 9. contr Against the Pope who would be without check or controlment Controversies vpon the 5. chapter of Daniel 1. Contr. That idolaters and worshippers of images make them their gods 2. contr Whether images in Churches may be retained though they be not worshipped 3. contr That not Protestants but Papists are the profaners of holy things 4. contr That there are no certen periods of kingdomes Controversies vpon the 6. chapter of Daniel 1. Contr. Against canonicall and stinted houres of praier 2. contr That it is no Apostolicall tradition to pray toward the East 3. contr That the publike profession of our faith is necessarie and it is not sufficient to haue it inwardly in the heart 4. contr That it is not lawfull worshipping God to looke toward an image 5. contr Against the Papists and Vbiquitaries that hold a carnall presence in the sacrament 6. contr Of the false suggestions of the Papists against the Protestants 7. contr Of the vniust proceeding of the Romanists in their cruell inquisition condemning the Protestants their cause not beeing heard 8. contr Of the practising of Popes against Princes 9. contr Whether one is iust before God by an inherent iustice 10. contr Whether Daniels innocencie were the meritorious cause of his deliuerance 11. contr That a generall faith called salus implicita an implicit faith is not sufficient Controversies vpon the 7. chapter of Daniel 1. Contr. The Church is not discerned by the greatnes and largenes thereof 2. contr Whether the Saints shall iudge the world 3. contr The vulgar Latine translation not authenticall 4. contr Of the diuers orders of Angels 5. contr The glorious persons of the Trinitie are not to be represented by any image 6. contr Against the Vbiquitaries which hold an omnipresence of Christs humanitie 7. contr That diuturnitie and long continuance without interruption is no infallible note of the Church 8. contr That the dominion of the Pope is temporall rather then spirituall 9. contr That Antichrist is alreadie come Controversies vpon the 8. chapter of Daniel 1. Contr. Prosperitie and externall felicitie is no perpetuall note of the Church 2. contr That the abomination of desolation spoken of v. 13. is not the abolishing of the sacrifice of the Masse 3. contr The authoritie of the Scripture dependeth not vpon the testimonie of the Church 4. contr The description of Antiochus agreeeth to the Pope and Antichrist Controversies vpon the 9. chapter of Daniel 1. Contr. That praier and fasting is not meritorious 2. cont God only is to be inuocated not Saints or Angels 3. contr That Christ is the onely Mediator 4. contr Against praier or inuocation of the dead 5. contr Of the name of the Catholike Church that it is but vsurped by the Romanists 6. contr That no man is perfect in this life 7. contr That the prayers of the faithfull are not meritorious 8. contr That we are not iustified by any inherent righteousnes but imputed onely by faith 9. contr Whether sinne any way after forgiuenes may be said to remaine in the faithfull 10. contr That charitie is not more principal in the matter of iustification then faith 11. contr That the Pope doth blasphemously vsurpe the title of Christ to be called most holy 12. contr Whether the Sacrament of the Altar be most holy 13. contr That Christ is Mediatour both as God and man 14. contr Against the sacrifice of the Masse 15. contr Against the Iewes that the Messiah who was expected of the Fathers is alreadie come into the world Controversies vpon the 10. chapter of Daniel 1. Contr. Against superstitious fasting 2. contr That Paradise was a terrestriall place 3. contr Against the curious distinction of the orders of Angels Controversies vpon the 11. chapter of Daniel 1. Contr. Of the birth and offspring of Antichrist 2. contr That Antichrist shall not be one particular man 3. contr That Nero the Emperor shall not be the great Antichrist 4. contr That Antichrist shall be a deceiuer rather then a victorious conquerer 5. contr Of Antichrists miracles 6. contr That Antichrists comming shall not be deferred to the ende of the world 7. contr That Antichrists seate shall not be at Ierusalem 8. contr That the citie of Rome shall not be vtterly destroied before Antichrist shall come 9. contr That the Papists Antichrist and the Iewes Messiah shall come together 10. contr Of the true marks whereby Antichrist may be discerned 11. contr How the description of Antiochus historically doth typically decyphre the Pope and Antichrist 12. contr That S. Paul speaketh of an apostasie and departure from the faith 2. Thes. 2. 3. 13. contr Of other notes and marks wherein Antiochus and Antichrist agree 14. contr How the Antichrist of Rome hath persecuted Emperours Kings Princes and learned men for religion 15. contr Of the pride and blasphemies of Antichrist against God 16. contr How Antichrist is said to sit in the Temple of God 17. contr Of the prosperitie and outward successe of Antichrist 18. contr That externall happinesse is not a sure note of the Church 19. contr why the Lord suffereth Antichrist to rage against his church 20. contr That out of this text v. 36. it cannot be prooued that the Pope is not Antichrist as Bellarmine intendeth 21. contr How Antichrist shall forsake his fathers god v. 31. 22. contr How the Romane Antichrist regardeth not the desire of women 23. contr That the Antichrist shall not care in deede for any god nor haue any sense of religion 24. contr How Antichrist shall bring in a strange god which his fathers neuer knew v. 38. 25. contr Of the theatricall and pompous seruice with siluer and gold which Antichrist hath found out for his newe idol 26. contr How Antichrist shall distribute honours and possessions vnto his fauourites and that for money 27. contr Of Antichrists insatiable ambition crueltie and couetousnesse 28. contr Of the rage and furie of Antichrist 29. contr How Antichrists palace is planted betweene two seas 30. contr Of the fearefull ende of diuerse Popes Controversies vpon the 12. chapter 1. Contr. Against blasphemous Servetus that made himselfe Michael 2. contr Whether Henoch and Elias shall stand vp with Michael in the last times 3. contr What manner of persecution shall be vnder Antichrist 4. contr Of the certaintie of Election that none of the elect can finally fall
he tooke it killed the captaine and put to the sword as Dia writeth 50. thousand Iewes And beside as Eusebius saith lib. 4. histor Eccl. c. 6. the Iewes were banished out of Iudea and forbidden euer to returne to Ierusalem which he repaired and called it by his owne name Aelia that the Iewes should neuer inhabit it againe Chrysostome also lib. 2. cont Iud. maketh mention how vnder the Empire of Constantine the great the Iewes began to rebell and thereupon the Emperour caused their eares to be cut off and themselues to be dispersed among all nations that their treacherie might be made knowne to all the world After this in Iulians time the Iewes had license from the Emperour who thought by this meanes to disgrace the Christian religion to build their Temple again who busily set themselues about that worke at that time Cyrillus Bishop of Ierusalem animated the Christians shewing out of this place of Daniel and Matth. 24. that their Temple should neuer be builded againe And it came so to passe for there were three miraculous accidents whereby the worke was hindred 1. after they had raised the building vpon the old foundation all was tumbled and cast downe in the night 2. there came forth a fire which consumed all their engines and instruments 3. there appeared bright redde markes like the crosse vpon their garments which they could by no meanes rubbe or wash out and so the Iewes were faine to giue ouer The truth of this storie Chrysostome auoucheth which was done but 20. yeares before his time oration 2. cont Iudaeos And further to conuince the Iewes he sheweth that they were not thus crossed and hindred vnder a Christian Emperour but vnder an enemie to Christian religion when Christians generally were persecuted that this might appeare onely to be Gods worke this historie is reported by Ruffin lib. 1. c. 37 38. by Socrates lib. 3. c. 20. Theodoret. lib. 3. c. 20. And to this day the Iewes neuer were able to preuaile in their purpose and desire to recouer their countrey citie or Temple So that the veritie and certentie of Daniels prophesie is euident to all the world that desolation shall be powred vpon them euen vnto the ende Thus haue I now by Gods speciall assistance finished this wearisome taske and most difficult question of Daniels weekes In the skanning and calculating whereof I confesse I was as many weekes in painfull studie and meditation as Daniel was in heauines when he had that vision in the next chapter c. 10. 2. I haue not omitted any thing to my knowledge that affoarded matter of doubt or question And in such great diuersitie of opinion which breedeth distraction though it be hard to finde out the best yet I am perswaded I haue resolued of the most probable and reasonable interpretation yet so as I will not preiudice the iudgement of any but leaue the Reader to his choice not doubting but that all reasons weighed circumstances duely considered inconueniences auoided he will incline to mine opinion Now I will proceede to other matters of note obserued out of this Chapter 4. Places of doctrine 1. Doctr. Of ordinarie and extraordinarie prayer v. 3. I sought by prayer and supplication with fasting sackecloath and ashes c. This was an extraordinarie praier which Daniel here maketh beside that ordinarie praier which be made thrice euery day c. 6. 10. in the morning euening and at noone So there are two kind of prayers ordinarie which we ought twice euery day at the least or oftner to powre forth vnto God of the which the Apostle speaketh 1. Thess. 5. 17. Pray continually there is also extraordinarie praier when either some iudgement is feared which we would auert and turne aside by prayer or when we want any speciall grace or assistance from God and this the Apostle meaneth 1. Cor. 7. 5. Defraud not one an other except it be with corsent for a time that ye may giue your selues to fasting and prayer Calvin 2. Doctr. When fasting is to be ioyned with prayer Fasting is not to accompanie ordinarie but extraordinarie prayer where must be considered 1. the occasion of such fasting which is either in the time of some great iudgement and calamitie either to be preuented or els to be remooued or when any speciall assistance or grace is sued for 2. the ende must be considered which is not to please God by our fasting as though it were a part of his seruice directly or that we hoped to merit thereby but onely it is vsed as a meanes to tame the bodie and keep it vnder to make the inward man more seruent Thus the Israelites fasted and prayed when they had beene twice ouercome of Beniamin entreating the Lords assistance Iudg. 21. 1. and Esther c. 4. when she was to make suite for her people and the Church of Antioch when they sent forth Paul and Barnabas to preach Act. 13. Polan 3. Doctr. Confession of sinnes necessarie in prayer v. 4. I prayed and made my confession Confession of sinnes is either publike either by the whole congregation or of one and more before the Congregation or priuate either of ones sinnes by himselfe or in the name of many and each of these confessions is either ordinary or extraordinarie This confession of Daniel was of the latter sort wherein he confesseth not his owne sinnes onely but the sinnes of his people And if Daniel so holy a man yet confessed his sinnes in his prayer how much more ought we sinnefull men alwaies in our prayers to make our confessions as the Prophet Dauid saith Psal. 32. 5. Then I acknowledged my sinne vnto thee c. and thou forgauest the punishment of my sinne 4. Doctr. Of the diuerse degrees of sinne v. 5. We haue sinned and committed iniquitie and haue done wickedly yea we haue rebelled There are fowre degrees of sinne which may be compared to a diuerse going out of the way 1. as one may a little erre out of the way 2. but after declineth more 3. and beeing out of the way walketh on still 4. vntill he be so obstinate in his course that he cannot be brought againe into the way so some there are which at the first 1. sinne of error and these are they which are said to sinne 2. then they erre yet more such commit iniquitie 3. and walke and continue in their errour which are said to doe wickedly as Dauid when he fell into those two great sinnes of murther and adulterie 4. And at the last they growe intractable and not to be wonne and these rebell against God such an one was Saul that would by no meanes be reclaymed We learne hereby that howsoeuer we may fayle in the first and second kind yet we should take heede of the great downefall in the 3. and 4. 5. Doctr. How the true ministers of God must be discerned v. 6. We would not obey thy seruants the Prophets 1. They are called Gods seruants they must be sure and