1. during the siege they were so oppressed with famine that women were constrained to deuoure their owne children they did eat the verie leather of their shooes and targets they died in such heapes within the citie of the plague famine and by ciuill discord that the streetes and channels lay full of dead bodies and were trampled vpon as mire in the streetes in so much that beeing wearie of burying them they threwe their bodies from the wall into the trenches which when Titus beheld full of dead bodies he stretched his hands to heauen as testifying his innocencie that it was not his doing 2. the number of the Iewes were great which were slaine by the enemies in Caesarea there were slaine 20. thousand in Scythopolis 13. thousand in Prolemais 5000. in Alexandria 50. thousand in Damascus 10. thousand this was somewhat before the beginning of that warre Then afterward the warre beeing begunne there were slaine in Galile 18. thousand in Aphek 150000. in Samaria 11. thousand and 600. in Iotapata 4000. in Taricha 6600. in Giscalis 2000. ex Oecolamp the whole summe of those which died in the siege by the famine pestilence and sword came to 11. hundred thousand as Iosephus writeth lib. 7. de bello Iudaic. c. 16. 17. 3. Neither was here an ende of their miserie They which remained the better sort of them were reserued for tryumpht they which were aboue 17. yeare old were sent into Egypt to be employed in certaine workes and some were cast vnto the wilde beasts they which were vnder 17. yeares were sold to be slaues the whole number of the captiues is noted by Iosephus to haue beene 97. thousand Quest. 80. That all this miserie came vpon the Iewes for putting to death the Messiah 1. The Iewes will by no meanes acknowledge that they haue and yet doe suffer these things for the 〈◊〉 of the Messiah but first they answer that these afflictions are layd vpon them to prâ—oue their patience and that they thereby should be tried as gold in the fire But to this we answer 1. that they by these afflictions are nothing amended but waxe worse their impietie profanenesse blasphemie is notoriously knowne to all the world 2. though God lay temporall chastisements vpon men to trie their patience yet to that ende none are depriued of spirituall blessings as they are of the gift of prophesie of miracles of the publike worship of God according to his lawe 3. beside the Lord hath promised them ample and great blessings so long as they walke in obedience of his law as is extant Leuit. 26. and Deuter. 28. so that they should make God a liar if these things were not befallen them for their sinnes 2. The Iewes haue an other answer that they are not punished for the death of Christ but for their other sinnes But the greatest sinnes for the which the Iewes were punished in time past were their Idolatrie and killing of their Prophets which sinnes they are not now gultie of for they haue no Prophets to kill and Idolaters they are not as Hierome saith vnto them Certe non colis idola seruiens Persis Romanis c. Deos ignoras alâ—â—nos truely thou doest not worship idols though thou art in captiuitie vnder the Persians and Romans yet thou art ignorant of strange Gods c. If then God had compassion vpon them when they went into captiuitie for those sinnes certainly this long captiuitie is now fallen vpon them for some greater sinne then any of the other And what can that be els then the putting to death of the Blessed Messiah And so Hierome concludeth memento vociâ— parentum tuorum c. remmember the voice of thy parents his blood be vpon vs and our children c. All this therefore is happened vpon them for killing the heire of the vineyard whereas they did but offer violence to the seruants before 3. Now as it is euident that the Iewes are punished for the death and murther of the Messiah so as their offence was hainous the punishment is also great which is inflicted vpon them which is twofold either corporall or spirituall the corporall is threefold in the losse of their dignitie they beeing depriued of their gouernement and policie in the perpetuall desolation of their citie and their ignominious exile and dispersion thorough the world their spirituall punishment is twofold the blinding of their minde and vnderstanding and the hardening of their heart as the Prophet Isay saith c. 6. 10. make the heart of this people fat and their eares heauie aud shut their eies least they see with their eyes c. and vnderstand with their heart c. Quest. 81. He shall confirme the couenant with many for one weeke how this one weeke is to be vnderstood 1. Cyrillus Hierosol cateches 12. beginning the 69. weekes at Darius and ending them at the birth of Christ omitteth the 70. weeke altogether But that must needs be acknowledged to haue beene a great ouersight in Cyril seeing that the most speciall things to be performed by the Messiah was done in the 70. and last weeke 2. Hyppolitus ending the 69. weekes in the natiuitie of Christ deferreth the 70. and last to the ende of the world vnto the preaching of Henoch and Elias But beside that it was the errour of those times that Henoch and Elias should come in their owne persons and preach toward the ende of the world seeing our Sauiour expoundeth that prophesie of the comming of Elias of Iohn Baptist Matth. 11. who came in the spirit of Elias this last weeke must not be seuered so farre from the 69. weekes but as the 62. followed immediately the first 7. so after the 7. weekes and the 62. weekes which make 69. must followe the 70. and last weeke 3. Eusebius as Hierome reporteth his opinion in his commentarie vpon this place ending the 69. weekes at the baptisme of Christ taketh the 70. and last weeke for 70. yeares and so extendeth it vnto the time of Traian the Emperour for so long the preaching of the Apostles continued Iohn the Euangelist suruiuing all the Apostles vntill then But seeing Eusebius taketh the 69. propheticall weekes but for 7. yeares a peice he hath no reason to make the last weeke tenne times so much as any of the other neither is a weeke of yeares in any place so taken in Scripture 4. Oecolampadius taketh this 70. and last weeke yet more largely for he beginneth it at Pompeys time when the state of the Iewish commonwealth beganne to decline and continueth it vnto the death of Christ which he reckoneth to be some 98. yeares and endeth the week in the raigne of the Emperour Hadrian which is aboue 98. yeares more in which time all these things happened here spoken of and then was the finall desolation of the citie so he taketh the 70. and last weeke not for any certaine number of yeares but for the plenitude and fulnesse of time But seeing the rest of the weekes
in two respects 1. because they both issued out of the kingdome of Alexander which after his death was diuided as also because one of these two kindomes was of greater strength and had the chiefe superioritie which was the kingdome of the North. 2. it is euident in the text that diuerse states and regiments are comprehended in this fourth Monarchie for it is said ver 43. in the plurall number they shall mingle themselues with the scede of men and they are said to be Kings ver 44. in the dayes of these kings c. 3. Obiect Alexanders kingdome was diuided into 4. parts as is before shewed but here by the two legges two kingdomes onely are signified Answ. 1. Though Alexanders kingdome were diuided among his foure chiefe captaines Cassander Antigonus Seleucus Ptolome yet soone after Seleucus vanquished and killed Antigonus and Cassander of Macedonia was not of like power vnto the rest 2. wherefore these two kingdomes are onely spoken of as the mightiest and because they two onely had to doe with the people of God oppressing them continually and keeping them vnder 4. Obiect The Empire of the Romanes is held of all to be the fourth Monarchie of the world and the most flourishing This image therefore representing the foure great Monarchies of the world is to be extended to the Romane state Answ. It is not denied but that the Romane dominion maketh the fourth generall Monarchie of the world yet this remaineth to be prooued that in this vision the generall state and condition of the world is described the argument therefore followeth not Foure principall kingdomes and Monarchies are set fourth in this vision therefore the Romane is one of them for onely these kingdomes are here described which then had to deale with the people of God and which did beare sway vntill the comming of Christ and then determined Iun. annotat But seeing we are fallen to make mention of these 4. generall Monarchies it shall not be amisse briefly to shewe the beginning and continuance of them Quest 51. Of the beginning and continuance of the foure generall Monarchies of the world 1. The Babylonian Empire which is made one with the Assyrian tooke beginning from Ninus of whom the citie Niniue is thought to haue beene so called and it continued aboue a 1000. yeares yet it neuer flourished more then vnder Nebuchadnezzar the great who subdued vnto his kingdome all Syria Phoenice Iudea Idumea Egypt Lybia with other countries And this his large dominion began in the first yeare of his raigne when he besieged Ierusalem but it was not at the height till the 23. yeare of his raigne in the 38. Olympiad and so it held 60. yeares vnto the raigne of Cyrus which was in the 55. Olymp. The Persian Monarchie beginning in Cyrus flourished about 230. yeares as Pere 228. as Bullinger and was dissolued by Alexander in the 112. Olympiad 3. The Grecian Empire was first founded by Alexander who held the same 6. yeares then it was diuided into foure kingdomes which were soone turned to three the Syrian kingdome whereunto was annexed also all Asia Minor which Seleucus possessed continued in that house vnto Olympiad 175. and afterward was held by Tygranes king of Armenia 12. yeares and then in the 179. Olympiad was by Pompey subdued to the Romane Empire The second kingdome which was of Macedonia in the 150. Olympiad was made subiect to Rome with Perseus the last king thereof The third kingdome of Egypt held out vnto the 187. Olympiad and then Antonie who had married Cleopatra Queene of Egypt was ouercome of Augustus Caesar. 4. The Romane kingdome simply beganne from the building of Rome in the 7. Olym. but it was not an absolute Monarchie vntill the 44. Olympi after the ende of the second Punike warre for then all Italy Spaine Sardinia Sicilia and Carthage were brought vnder the Romane obedience And their dominion was much enlarged in the 147. Olympi when Antiochus the great was vanqâ—ished by the Romanes but most of all in 179. Olympiad when Pompey subdued the East countries So that Asia the lesse which was before the bounds of the Romane Empire was then but counted in the middes In this glorie it continued the space of 500. yeares from the second Punike warre till it was taken of the Gothes vnto which time froÌ„ the first building of the citie were a 1164. yeares or thereabout Varrâ— writeth lib. 18. Antiquat that Vectius the Augur by those 12. vulturs which Romulus coniectured by when he built Rome did forespeake that Rome should continue so many hundred yeares but this may worthily be held to be a fable ex Pere Quest. 52. vers 43. Of the meaning of these words they shall mingle themselues with the seede of men 1. Vatablus vnderstandeth it of the diuerse nations and people which should be admitted into the commonwealth and were donati ciuitate priuiledged with the immunities of citizens but the phrase of mingling themselues with the seede of men signifieth more 2. Osiander thus expoundeth it that the princes of the Romane state iuncturi essent affinitates cum Regibus should ioyne in affinitie with other kings but the text sheweth that the kings of this fourth Monarchie should be ioyned in mariage among themselues 3. Pappus with others interpret it of the affinitie betweene Caesar and Pompey who maried Iulia Caesars daughter and when she was dead he would haue giuen him in mariage Octauia his sisters daughter and desired also to haue maried Pompeys daughter so Augustus gaue vnto Antonie his sister Octauia But Caluin calleth this frigidum a weake conceit to ayme at some speciall mariages he thinketh it was the continuall practise of that state to combine and linke themselues together by mutuall mariages But this matrimoniall coniunction here spoken of is between diuerse kings not in the same slate and common-wealth 4. Some vnderstand it of the societie and league betweene the Romanes and Macchabees which first beganne vnder Iudas Macchabeus but the phrase as is before shewed doth signifie a league and coniunction by mariage 5. Some referre it to herod who beeing a stranger would haue maried one of the Macchabees daughter that his sonne might peaceably enioy the kingdome but the maide killed her selfe for griefe and he is said to haue abused her beeing dead ex Lyran. But the kingdome of the Iewes was no part of this fourth Monarchie 6. The true meaning then is that these two kingdomes signified by the two legs that is the kings of the South and North should linke together in mariage as is shewed before Quest. 46. argum 4. Quest. 53. vers 44. What manner of kingdome the Propâ—et speaketh of which God shall set vp 1. Porphyrius and the Hebrewes doe interpret this of the kingdome of the Iewes which in the ende of the world shall as they dreame be most mightie and subdue all other kingdomes it seemeth also that Iosephus had some such conceit for when he commeth to make mention
aduantage but to seeke the welfare of the people of God as Daniel here doth 2. that they defile not themselues with the superstitious and idolatrous vsages in such places as these three in the next chapter beeing chiefe officers yet refused to worship the kings golden image 2. And as it is lawfull to enioy such places of honour so it is not inconuenient for kings to set sometime strangers in place of gouernement such as for their wisedome and pietie are fit but not to that ende to make a pray of such places of gouernement 4. Places of doctrine 1. Doct. That God onely hath the knowledge of things to come Vers. 11. There is none that can declare it except the gods Hierome hence inferreth that euen in the opinion of the wisemen and Soothsayers of Babylon none hath the knowledge of things to come but onely God by the which it is euident that the Prophets foretelling things to come spake by the spirit of God Bulling By this argument the Prophet sheweth the vanitie of the Idols of the heathen and conuinceth them to be no gods Isay 41. 23. shewe the things that are to come hereafter that we may knowe that yee are gods 2. Doct. Of the immortalitie of the soule Vers. 4. O King liue for euer These heathen men voide of the true knowledge of God in wishing eternall life vnto the king doe shewe their opinion of the immortalitie of the soule which shall further be prooued 1. by the testimonie of Scripture 2. by the demonstration of reason 3. and by the euidence of forren and heathen witnesses 1. The Scripture plentifully testifieth that the soule liueth after it is separated from the bodie as in that the Lord calleth himselfe the God of Abraham Isaac and Iaacob long after their death Exod. 3. 6. whereupon our Sauiour inferreth that he is not God of the dead but of the liuing So Elias prayed vnto God to haue his hostesses child restored to life in these words I pray thee let this childs soule returne vnto him againe 1. King 17. 22. his soule then was aliue for otherwise it could not returne to his bodie Salomon saith that the spirit returneth to God that gaue it Eccle. 12. 7. In the parable Luk. 16. the soule of Lazarus was carried by the Angels into Abrahams bosome 2. 1. Seeing God is most iust and will recompence euerie man according to his life the righteous shall haue reward and the wicked punishment which is not alwaies seene in this life it must needs be that God should execute his iustice in another life 2. Seeing vertue which is in the minde is immortall the subject also thereof the soule must also needes be immortall 3. And the soule beeing not subiect to corruption is consequently immortall for that which is incorruptible is immortall 4. All things haue a place of rest as the center is vnto bodies the soule is restlesse in the bodie and neuer is at quiet if then it should not haue a place of rest elswhere it should be more miserable then any other creature 5. And how could the soule thinke of things immortall or desire them if it were not it selfe immortall 3. By these reasons and such like the heathen beeing perswaded beleeued the immortalitie of the soule as Antiochus in his epistle to Lysias that beginneth Since our father is translated to the gods c. 2. Macchab. 11. 23. In the funeralls of such Romane Emperours as had deserued well of the commonwealth they vsed to set an eagle and to put fire vnder which the eagle feeling soared aloft whereby was signified that the soule or spirit ascended vp into heauen Herodian Pythagoras and Thales Milesius were strong maintainers of the immortalitie of the soule likewise Plutarkain epistol consola and Seneca lib. de morte immatura Euripides held coelos esse aeterna animarum domicilia that the heauens are the eternall houses of the soules Many such like testimonies and examples might be brought from the heathen to this purpose 3. Doctrine Of the vanitie of Soothsayers Vers. 4. Shew thy seruants the dreame and we shall shewe thee the interpretntion These foolish Soothsayers promise much vnto the king but they were able to performe nothing for afterward cap. 4. when the king told them his dreame they could say nothing so they are liberales in verbis c. liberall in words but they can not performe that which they promise It is euident then that there is no art or certaine rule to interpret dreames or to coniecture of things to come but it is an extraordinarie gift that commeth from God Po. So the Lord saith by his Prophet Isay 44. 25. I destroy the takens of the Soothsayers and make them that coniecture fooles c. 4. Doctrine Of the mutabilitie of Princes fauours Vers. 12. He commanded to destroy all the wisemen of Babel Nebuchadnezzar who had before highly rewarded the wisemen and greatly fauoured them now in his rage without any iust cause commandeth them to be slaine such small certaintie there is in the fauour of Princes Dauid at his first entertainement was in Sauls fauour but not long after he hated him as much wen he returned from the slaughter of Goliah Ioseph at the first was much fauoured of Potiphar but vpon the false suggestion of his wife he soone cast him out of his fauour Alexander the great made great account of his friends Parmenio Philotas Clitus Calisthenes but in the ende he so hated them as that he would neuer be reconciled vnto them but killed them therefore the Prophet Dauid saith it is better to trust in the Lord then to haue any confidence in princes Pintus 5. Doct. The sentence of death ought not hastily to be executed Vers. 15. Daniel said why is the sentence so hastie from the king Daniel findeth fault with the hastie execution of the kings sentence shewing that in such cases long deliberation should be vsed and great aduisement taken This was the error of Theodosius the Elder who when one of his gouernours was slaine in a commotion at Thessolonica commanded a great number of the people to be put to the sword for which his bloody fact he was excommunicated of that couragious and religious Bishop S. Ambrose Theodoret lib. 5. Tripart 9. Polan 6. Doctrine Of Gods prouidence Vers. 21. He changeth the times and seasons This is an euident place to shewe that things are not gouerned by chance in the world but ruled by Gods prouidence Meminerimus in tot mutationibus c. fulgere Dei prouidentiam c. let vs remember that Gods prouidence shineth in so many mutations and changes in the world c. Caluin If things that seeme so vncertaine as times and seasons the change of weather the variable disposition of the ayre be yet directed by Gods prouidence then all other things must depend of the same cause This alteration cannot be altogether ascribed to nature for naturall causes worke certainely and orderly and to chaunce much
comprehending all those which had any office or gouernement in the prouinces Quest. 9. Why Nebuchadnezzar onely called his nobles and officers 1. All the people could not possibly come together to one place therefore the nobles are called vt per principes seducantur gentes as Hierome saith that by the nobles the people might be seduced 2. These are first summoned vt regi consentientes as consenting to the king and most forward to followe his mind Lyran. for such are the nobles pendent à nutu regis c. ad quaslibet flectuntur auras readie to serue the kings humor and are turned by euery wind Caluin 3. And the Nobles are conuented for the greater magnificence and maiestie that this image might haue the greater reuerence and remaine as a monument for a long time after Osiander Quest. 10. ver 5. Of the diuerse kinds of instruments here rehearsed 1. The first is in the Chalde called karna of keren a horne the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the trumpet tubam Lat. which Lyranus taketh for the vsuall instrument which is sounded in the warre Pintus saith it was a croked instrument made of brasse but it properly rather signifieth a horne or cornet which is so called either of the matter whereof it is made or for the fashion because it was like vnto an horne So the same word keren signifieth the trumpet made of rammes horne which Iosuah was commanded to make when he compassed the walls of Ierecho Iosh. 6. an other word chatzotzeroth is vsed to signifie trumpets made of mettall Num. 10. 2. 2. The second is called mashrokitha which the Septuag interpret by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or whistle of sherach to whistle the L. readeth fistula a pipe or flute an instrument made of woode with diuers hoales to be played vpon with the hand Pin. such as sheepe-heards vse it is not a trumpet as Geneuens 3. The third is kathrom whence commeth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cithara the harpe we haue the like English word a citherne but it is taken for an other kind of instrument the harpe is an instrument well knowne it is in forme like a triangle played vpon with the fingers Lyran made of woode and the strings are seene on both sides Pintus 4. The fourth in the Hebrewe is called Sabca the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commeth neere the Chalde word by the interpreters it is generally translated sambuca which some thinke was triquetrum instrumentum imparibus sidibus a threefold instrument with vnequall strings Iun. tetrachordum with fower strings Athen. which was made of yron or brasse and played vpon with an yron rodde Pint. But Lyranus rather thinketh it was a winde instrument made of reede and he deriueth it of sam which signifieth the Suune and buca a trumpet because it was vsed onely in summer but it is not like that such rusticall oaten pipes were vsed in this solemne assembly Hugo thinketh it was a kind of rurall harpe so called of the tree sambucus whereof it was made which was the elder tree But I rather thinke with our english interpreters Geneuens that it was the sackebut as the agreement with the Chalde word sabca sheweth 5. The fifth pesanterin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sep. the psalterie L. A. P. I. nablium V. which is the same with the psalterie the word seemeth to be deriued from the Chalde psanterie with the change of one letter Lyranus thinketh it was an instrument played vpon with a quill which we call a citherne Pintus describeth it to be an instrument foure square with tenne strings some thinke it was like an harpe but of more pleasant sound to the which they vsed to sing holy hymnes and psalmes whereupon it had the name psalterie such as Dauid vsed and this is most like 6. The sixt is called in the Chalde sumphonia which is the very same word in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a symphonie which R. Saadiah deriueth of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe with a bagge ioyned vnto it a knowne rusticke instrument but it is rather as Lyranus thinketh that vsuall instrument which blinde men carrie about and play vpon it with their fingers and with the other hande make it sound with turning about of an yron Pintus 11. Quest. v. 5. Of their falling downe and worshipping this image 1. Hierome vpon these words thus writeth that vnlesse my memorie faile me if I runne ouer the whole Scripture I can not finde quod sanctorum quisquam Deum cadens adoraverit that any of the Saints falling downe worshipped God but they which worshipped idols or the deuill fell downe and worshipped as Sathan said to our blessed Sauiour All these things will I giue thee if thou wilt fall downe and worship me c. to this purpose Hierome so also following him the ordin gloss and Hugo 2. But Hieromes memorie did here greatly deceiue him indeede for it is more vsuall in the Scripture for the Saints to fall downe and worship God then otherwise as Psal. 95. 6. the Psalmist saith Come let vs worship and fall downe and kneele before the Lord our maker the three wise men Matth. 2. fell downe and worshipped Christ so did the blind man Ioh. 9. the Angels Apoc. 7. 11. fell downe vpon their faces before the throne and worshipped Pere Abraham fell on his face while God talked with him Gen. 17. 2. so did Ezekiel c. 1. 29. 12. Quest. That it is not lawfull to bow vnto an image though one in his heart abhorre it 1. There are three sorts of men which doe thinke they may be dispensed withall for the outward reuerent gesture yeelded vnto an image hauing their heart free as they which doe it to conforme themselues to please the Prince or for feare to escape the perill of death or some other grieuous punishment or such which doe come vnto idolatrous seruice onely to see the manner of it and the pompe of Papall superstitious ceremonies 2. But all these are found to be in great error 1. the Lord in the second commandement directly forbiddeth to bow downe vnto such images And the Lord saith to the Prophet Elias that he had reserued seuen thousand that had not bowed their knees vnto Baal 1. King 18. 19. 2. Our bodies together with our soules are the temples of the Spirit and therefore neither the one nor the other should be defiled but preserued pure and holy for the Lord Polan 3. It satisfieth the idolaters themselues if men be but conformable in their outward gesture to their idolatrous seruice as here Nabuchadnezzer exacteth no confession of the mouth or subscription with the hand of or vnto this image but onely to fall down and worship it Calv. 4. In the purer ages of the Church euen they were held to be idolaters which beeing constrained by force did yeeld the least outward seruice vnto the idols of the
Romane Empire this fourth beast and though the Imperiall authoritie did set forth and maintaine the gospel of Christ there is great difference betweene terrene dominion and the spirituall kingdome of Christ. 3. out Blessed Sauiour was equall to his father as God and as the true Messiah was to determine and abolish the legall ceremonies The Iewes therefore thus obiecting doe but bewray their own ignorance concerning the true Messiah 8. It remaineth then that this little horne was historically Antiochus Epiphanes who was the teâ—th king of Syria from Seleucus Nicanor and yet typically also Antichrist as bath beene shewed in the former questions and to him best agree all properties of the little horne as shall be shewed in the questions next ensuing Thus Polychronius interpreted this place whose opinion Hierome misliketh lunius thus expoundeth and Polanus following him Quest. 28. Who those three kings should be signified by the three hornes plucked away Some doe take this number of three indefinitely for no certaine number some do strictly vnderstand three as they are named and each of these opinions hath diuerse varieties and differences 1. They which take it indefinitely 1. Some by three kings vnderstand many R. Leui of many kings subdued by the Romane Empire R. Saadia of the Turkish dominion Oecolampadius of both and the wearing of the Popes triple crowne signifieth his dominion ouer three that is diuerse kings But where diuerse numbers are named and there is a diuision of number as here of tenne and three there certaine numbers are vnderstood otherwise if the number of ten should be taken indefinitely and so the number of three more should not be signified by tenne then by three no certaine number beeing contained in either 2. Calvin giueth this exposition This litttle horne tooke away three hornes that is a great part of the regall power and authoritie which he thinketh was done when Augustus Caesar tooke from the Senate the authoritie of naming Proconsuls and Gouernours for the Prouinces But whereas the Angel by the three hornes vnderstandeth three kings this is no proper sense to vnderstand by these three kings the authoritie of naming the Proconsuls which were many and this power was not extinguished though it were taken from the Senate it remained still in the Emperor but these three hornes shall be quite pluckt away before this little horne 3. They which take this number for three precisely 1. Some which doe vnderstand it of the Turke name three kingdomes which he hath surprised but therein they agree not Melancthon setteth downe Egypt Syria and Cilicia Osiander and Pappus Asia Grecia and Egypt Vatablus nameth the Empire of Constantinople and the kingdome of Egypt for two the third is not yet subdued to the Turke which he nameth not But the Turke hath many more then three kingdomes vnder him 4. They which imagine a certaine Antichrist to come in the ende of the world vnderstand these three kings of Egypt Africa Aethiopia whom when Antichrist hath subdued the other seuen shall yeeld themselues so Hierome whom Lyranus gloss ordinar Hugo Pintus followe But this conceit of this supposed Antichrist is confuted before quest 27. 5. and it is said that this horne shall pull away onely 3. hornes not that he shall subdue all the tenne 5. Bullinger making the Pope that Romane Antichrist to be this little horne by the three kings would haue signified Leo the 3. the Emperour of Greece whome Gregorie the 2. excommunicated for condemning of images and tooke from him the Exarchateship of Rauenna and Childerichus king of Fraunce was deposed by Pope Zacharie and Pope Leo the 3. obtained of Charles the Exarchateship and gouernement of Italie the Longobards beeing ouercome and their king Desiderius slaine But this cannot be the meaning for these reasons 1. this little horne signifieth one king specially then it is not properly referred to many Popes one succeeding another 2. the Popes deposed and did excommunicate many more kings and Emperours beside these 3. and these 3. hornes must be plucked away before the other to make a way for the little horne not after this horne is exalted 6. Palychronius who by this little horne rightly expoundeth Antiochus Epiphanes yet is deceiued in taking the Persians Aegyptians and Iewes for these three hornes ex Oeco for the Egyptians had an horne by themselues and the Iewes could not be an horne of this fourth beast for they were pushed at by the beast they had no hornes to push others withall 7. Porphyrius likewise taking this little horne to be Antiochus Epiphaâ—es yet erreth herein these three kings he taketh to be Ptolome Euergetes Ptolome Philomâ—tor and Artaxias king of Armenia whom Antiochus subdued for although Antiochus raigned at the same time with Philometor and ouercame him wherein Hierome is deceiued who thinketh that Philometor was dead before Antiochus was borne for they raigned 11. yeares together one in Syria the other in Egypt Perer. yet Ptolome Euergetes the Elder was 40. yeares before Antiochus and Euergetes the younger was twentie yeares after him therefore neither of them could be any of the kings sâ—bdued by Antiochus And though he ouercame Artaxias king of Armenia yet he tooke not from him his kingdome 8. Iunius thinketh that these were the three kings whom Antiochus subdued and destroyed Ptolome Philopator whom he expelled out of Syria ioyning with Antiochus the great his father and Seleucus his brother then he deposed Seleucus and killed Demetrius his sonne as he returned from Rome But in this last is Iunius deceiued for Demetrius the sonne raigned after Antiochus Epiphanes therefore he was not killed by him not deposed Neither could this Demetrius beeing an hostage at Rome procure while Epiphanes liued to be king of Syria but after his death he was receiued by the Syrians and first hauing killed Lysias tutor of Antiochus Eupator the sonne of Epiphanes and then Eupator himselfe he got the kingdome Thus Ioseph lib. 12. Antiquit. c. 15. Livius lib. 46. Appian and Demetrius is none of the tenne hornes quest 26. therefore he could be none of the 3. hornes which were of the tenne some other agree with Iunius that these three forenamed were the three kings but Demetrius they thinke was not killed but onely deposed and kept from the kingdome H. Br. 9. Therefore these three rather were the kings Ptolome Philopator expelled by Antiochus Epiphanes Antiochus the great his father whom he procured to be slaine in a certaine sedition when his father went about to spoile the Temple of Iuppiter Dodoneus the third was his Elder brother Seleucus Philopator whose death he compassed likewise Polan and Iunius leaueth it as indifferent whether Antiâ—chus the great or Demetrius be held to be the third king Quest. 29. Of other propâ—rties of this little horne 1. It is called little 1. which some applie to the Turke in respect of his small and obscure beginnings for Mahomet was of obscure and base parentage Pappus Osiander 2. Some
world could not beare two kings Oecolamp 4. He is said also to cast him downe to the ground and stampe vpon him that is Alexander made none account of the Persian glorie and riches who at the instance of his concubine caused the most goodly pallace in the world at Persepolis to be set on fire Calvin Quest. 16. v. 8. Of the breaking of this great horne and of the death of Alexander Three things are worthie of obseruation in Alexanders death 1. the time 2. the causes 3. the manner of his death 1. When Alexander was at the greatest and was returned from the conquest of the Indians as of king Porus and Ambira and purposed to passe ouer into Greece and into the West parts he died in the way at Babylon where embassadours from all nations in the world expected him from Carthage and Africa Spaine France Sicilia Sardinia 2. The causes of this sudden iudgement which befell him may be thought to be the great vices which he fell into in the last three yeares of his raigne hauing in the former 8. yeares shewed himselfe an example of a good prince Theâ—e fowre great sinnes he was touched withall crueltie he killed diuerse of his friends in his drunkennesse which was another vice then he was giuen vnto lust and wantonnes his pride also was such that he would be worshipped as a God and made himselfe Iuppiter Ammons sonne for which cause he commaunded Calisthenes to be killed because he refused to worship him for these his great enormities the diuine iustice ouertooke him and iudged him 3. The manner of his death some thinke was by poison but the most agree that he died of a surfet he feasted at a Physitians house a Thessalian one of his friends and continued all the next day quaffing and drinking vnto midnight and thorough this distemperature he fell into a burning feuer and after fewe dayes died at Babylon and had no time to returne into his owne countrey thus write of him Iustinus Arrianus Curtius Plutarke Quest. 17. Of the fowre hornes which came vp in the stead of this great horne 1. These fowre hornes were fowre kingdomes into the which the Monarchie of Alexander was diuided in the East Seleucus Nicanor obtayned the kingdome of Babylon and Syria in the West Cassander and Antipater the kingdome of Macedonia in the North Antigonus held Asia minor in the South Ptolome obtained Egypt 2. the Rabbines doe not agree among themselues what these fowre hornes should be Some of them as R. Saadiah maketh these the fowre hornes one Romanus at Rome the second Alexander in Alexandria the third Arideus in Achaia the fourth Antiochus in Antiochia Ab. Ezra thinketh they be the fowre kingdomes of Rome Egypt the land of Israel Persia But both these opinions are euidently conuinced by the text for the Angel afterward interpreteth these fowre hornes to be fowre kingdomes which should stand vp of the nation of the Grecians v. 22. 3. Pererius also is deceiued who appointeth but three successors to Alexander Ptolome in Egypt Seleucus in Syria and Antigonus in Macedonia whereas he succeeded in Asia and Cassander after Antipater in Macedonia Quest. 18. When these fowre kingdomes did arise after the great horne was broken 1. The author of the historie of the Macchabees affirmeth that Alexander beeing sicke parted his kingdome among his seruants while he was yet aliue 1. Macchab. 1. 7. But this is contrarie to all other historiographers Iustinus Diodorus Curtius Arrianus Orosius Iosephus who all affirme that this was the cause of the long warre among Alexanders captaines after his death because he had appointed none to succeede him 2. Pererius to iustifie the Apochryphall storie of the Macchabees thus helpeth the matter that Alexander being at the point of death when he could not speake did resigne his ring vnto Perdiccas to whom the rest of the captaines at the perswasion of Aristonus did yeeld the chiefe dominion and so in that by his authoritie the fowre kingdomes were diuided to the rest it was in effect done by Alexander who had resigned the kingdome vnto Perdiccas while he liued But this agreeth not with the true historie for after Alexanders death not Perdiccas but Arideus the brother of Alexander succeeded and Perdiccas was but viceroy neither was there any peaceable diuision of the kingdom but after much contention and bloody warres wherein 15. of Alexanders captaines were slaine Polan 3. Some thinke that presently after Alexanders death the captaines made this distribution among themselues and diuided the kingdome into fowre parts gloss ordinar but that is not so for after Alexanders death Philippus Arideus succeeded and Perdiccas was protector or viceroy vntill Roxane Alexanders wife had brought forth Alexander his sonne and then Philistio was protector of the kingdome But Arideus was killed by Olympias Alexanders mother and Alexander his sonne with Roxane his mother and Hercules an other son of Alexanders with Barsanâ— his mother were killed by Cassander so immediately after Alexanders death this diuision could not be made 4. Wherefore the truth is that a long time after Alexanders death there was contention among Alexanders captaines for the kingdom Orosius saith 14. years And then these fowre captaines preuayling diuided the kingdome among them as is shewed in the former question And as Eusebius writeth the kingdome of Syria begunne the 11. yeare after the death of Alexander Quest. 19. Who was this little horne v. 9. 1. This little horne was Antiochus Epiphanes that is noble or famous Antiochus or rather as Polybius calleth him Epimanes the furious or madde Antiochus he came out of one of the fowre hornes namely of Seleucus Nicanor beeing the eight of that race which are thus reckoned Seleucus Nicanor Antiochus Soter Antiochus Theos Seleucus Callinicus Seleucus Ceraunus Antiochus Magnus Seleucus Philopator and then succeeded Antiochus Epiphanes brother to the said Seleucus and younger sonne to Antiochus the great 2. Hierome then is here deceiued who maketh this Antiochus the sonne of Seleucus Philopator beeing indeede his brother 3. He is called a little horne not in respect of other kingdoms then whom he was mightier but in these respectâ— 1. because he had no title to the kingdome at the first beeing the younger brother and Seleucus his elder brother had also an issue male Demetrius Polan 2. he was a long time an hostage at Rome and liued as a priuate man Perer. 3. he was of a seruile and flattering nature and had no princely qualitie and condition in him Quest. 20. Of the outrages committed by Antiochus Epiphanes signified by this little horne Three effects are described 1. his attempts against other nations 2. his violence against the people of God 3. his blasphemie and profanenesse against God himselfe 1. He attempted much against the South namely against Egypt vpon this occasion Ptolomeus Epiphanes married Cleopatra daughter vnto Antiochus the great sister vnto this Antiochus Epiphanes by whom he had Ptolome Philometor who being a child Antiochus tooke vpon
nor needed any such remedie therefore the lawe was not giuen vnto him 2. The law was not giuen to him to keepe who is the ende of the law but Christ is the ende of the law as the Apostle sheweth Rom. 10. 4. and the law is a schoolemaster to bring vs vnto Christ Gal. 3. 19. 3. Christ is aboue the law and Lord of the law euen as man therefore not vnder the law or subiect vnto it the first is euident where Christ saith the Sonne of man is Lord of the Sabbath which is a part of the law and as he is Lord of part of the law so of the whole 8. Obiect The Apostle saith Heb. 10. 19. By the blood of Iesus we may be bold to enter into the holy place S. Iohn saith 1. epist. 1. 7. The blood of Iesus doth purge vs from all sinne what neede then the imputation of the innocencie and obedience of Christ Ans. 1. Though the blood of Christ onely be named yet by a synecdoche part beeing taken for the whole other parts of his oblation are signified as his obedience and innocencie whereby his blood was made a sacrifice of atonement acceptable vnto God for God was not simply delighted with the shedding of Christs blood but with his obedience as Bernard well saith non mors sed voluntas placuit spontâ— morientis not the death but the will of Christ dying of his owne accord was pleasing vnto God 2. If all were in deede ascribed to Christs blood then the oblation of his flesh and bodie the anguish and agonie of his soule had beene superfluous by the blood then the other parts are signified but the blood is named as the most conspicuous part of his oblation and because it answered to the type the blood of the legal sacrifices 3. And though the blood of Christ doe purge vs from all sinne yet not from that bâ—nd and obligation whereby we are tied to keepe the law which we are freed from by the imputation of the obedience of Christ. 4. So then the expresse mention of the blood of Christ doth not exclude his innocencie and obedience but onely the blood of the legal sacrifices and mans merit and all other humane meanes which auaile not to saluation 9. Obiect But seeing Adams disobedience by the which sinne entred was but one offence in eating the forbidden fruit one act likewise of Christs obedience which was in the sacrifice of his death may seeme to be sufficient for our iustification Ans. Though God gaue but one precept vnto Adaâ— for these reasons 1. because one commandement sufficed to exercise and make triall of mans obedience 2. And the transgression of one commandement was enough to make man guiltie of eternall death 3. And thereby mans impotencie and weaknes appeared who in the state of integritie was not able to keepe that one commandement yet in that one precept were contained and included all the precepts afterwards giuen in the morall law as Tertullian saith primordialis illa lex quasi matrix omnium praeceptorum Dei that first law was the mother and wombe as it were of all Gods precepts And as Augustine well noteth in illo vno peccato intelligi possunt plura peccata in that one sinne many sinnes may be vnderstood c. quia superbia est illic c. for there was pride in that man loued rather to be in his owne power then Gods there was sacriledge because man beleeued not God and homicide because he cast himselfe headlong into death there was spirituall fornication because the integritie of mans minde was corrupted by the enticement of the serpent and there was theft because he vsurped the forbidden fruit and couetousnes in that he desired more then sufficed Wherefore seeing that in Adams transgression we are made guiltie of many sinnes we haue neede also of Christs whole righteousnes 10. Obiect If all Christs innocencie is imputed vnto vs for our righteousnes then all Christs acts must be imputed vnto vs likewise for our iustification Ans. 1. It followeth not that because all Christs acts which concerned the iustice and fulfilling of the law are imputed vnto vs for righteousnes that therefore all his acts are imputed for his descension conception incarnation his miracles are not imputed vnto vs because they were no part of the fulfilling of the law So then it is true that all the righteousnes which is imputed vnto vs Christ wrought for vs and that whatsoeuer Christ did he wrought for vs he was conceiued borne circumcised fasted for vs yet all Christs acts are not applied vnto vs for our iustification but onely those wherein properly consisted Christs obedience and the fulfilling of the law And thus much shal suffice of this question abridged out of Polanus 26. Quest. Whether the iustice brought in by Christ exceede the iustice of Adam The righteousnes of Christ imputed vnto vs by faith is farre more excellent many waies then the iustice which Adam had in the state of his innocencie 1. That was the iustice of a meere man but this is the iustice of that person which is both God and man 2. for the effects the iustice of Christ is meritorious of eternall life it ouercame death subdued the deuill none of all which Adams righteousnes could doe 3. Christs iustice is eternall and immutable but Adams iustice was but temporarie for a time 4. And we are in Christ restored to a more excellent state then we lost in Adam which was but terrene and mutable but by Christ we receiue an heauenly euerlasting and immutable kingdome 27. Quest. Whether it standeth with Gods iustice to iustifie vs by an others righteousnes and how that may be 1. It is not agreeable with Gods iustice to iustifie a sinner by that righteousnes which is not intended vnto him nor wrought for him but seeing Christ wrought not righteousnes for himselfe but intended it wholly vnto vs and our benefit it very well standeth with Gods iustice that we should be iustified thereby 2. And this iustice of Christ which is externall and without vs is more auaileable to saue and iustifie vs then if it were in our selues for then it were subiect to change and alter as all other gifts in vs are mutable and changeable but now this sauing righteousnes is in a subiect namely Christ immutable and vnchangeable 3. And this righteousnes is verily made ours by faith it is not an imiginarie or supposed iustification but verily and in deede for as we verily are by nature guiltie of Adams transgression so is the obedience of Christ verely made ours by imputation through faith And as our sinnes were imputed to Christ and he verely suffered death the punishment of sinne so we by the imputation of his righteousnes are verely made partakers of euerlasting saluation 28. Quest. How the vision and prophesie was to be sealed vp The Latine interpreter readeth vt impleatur c. that the prophesie and vision may be fulfilled which is
of Zedekiahs raigne for then the word they say came forth by Ieremie namely the prophecie and promise of their deliuerance after 70. yeares which was in the 4. yeare of Zedekiah which they thus gather Ierem. 29. 10. this prophesie of 70. yeares captiuitie is declared which was in the 4. yeare of Zedekiah c. 28. 1. of this opinion are Lyranus Paulus Burgens vpon this place Vatablus in his annotations and Petrus Galatinus lib. 4. de arc anis fidei c. 15. 3. R. Salamon beginneth to reckon these weekes from the destruction of the Temple as Lyranus reporteth and confuteth his opinion 2. Of the second sort are these 1. Some will haue them beginne in the first yeare of Darius at the time when this word came vnto Daniel so Tertullian lib. aduers. Iudaeos and Pintus 2. some from the time that Cyrus set forth his edict for the peoples returne as Clemens Alexandrin 1. lib. stromat of this opinion are Calvin Melancthon lunius in the first edition in his annotations vpon this place H. Br. vpon Daniel And it shall appeare of all the rest to be the more probable 3. Concerning those which set the beginning of these weekes after the raigne of Cyrus whereas there were three other edicts beside that of Cyrus which gaue libertie to build the Temple and citie which are mentioned Ezra 6. 1. Ezra 7. and Nehem. 2. hereupon some thinke that these 70. weekes must be reckoned from the 2. yeare of Darius Hystaspis the 3. king of Persia so Eusebius lib. 8. de demonstr Evang. Cyrillus cateches 12. Driedo lib. 3. de sacr Scriptur c. 5. par 4. Iansenius c. 122. concord Euang. 2. Some take the 20. yeare of this Darius Pellican 3. Some count from Xerxes the 4. king of Persia whom Iosephus thinketh to haue sent Ezra in the 7. yeare of his raigne ex Bulling 4. Some take the seuenth yeare of Artaxerxes Longimanus the fift king which opinion Pererius ascribeth to Theodoret so also Bullinger holdeth and Pap. 5. Some appoint the 20. yeare of Artaxerxes Longimanus when Nehemiah was sent with a newe commission Nehem. 2. so Chrysostome Beda Africanus Hugo Pererius Osiander whereas this was Artaxerxes Mncmon the seuenth king not Longimanus the fift king of Persia that sent Nehemiah 6. Some doe beginne the account the second yeare of Darius Nothus so called because he was a bastard the sixt king of Persia so Iunius in his commentarie vpon Daniel Ios. Scallig l. 6. de emend temp Polan Edw. Liuely in his Persian Monarchie 7. Lastly Apollinaris long after these counteth the beginning of the 70. weekes from the time of Christs birth and natiuitie So in all there are in effect tenne seuerall opinions about the beginning these weeks As touching the ende and determination of these yeares there are likewise diuerse opinions 1. Some thinke that 69. of these weekes expired at such time as Pompey tooke Ierusalem and entred into the Temple slaying such as sacrificed presuming euen to the most holy place and ende the last weeke in Traian the Emperour vntill which time the preaching of the Apostles continued Iohn surviuing euen vnto the raigne of the Emperour Traian Eusebius 2. Some beginning these weekes in the 6. yeare of Darius Hystaspis doe ende them at such time as Herod vsurped the kingdome Oecolamp consenting with Eusebius 3. Some doe determine these yeares in the natiuitie and birth of Christ of this opinion Hierome reporteth Origen to haue beene lib. 10. stromat so also Ioannes Driedo Iansenius Melancthon 4. Many drawe these yeares in the passion of Christ as Burgensis Vatablus Petrus Galatinus beginne these yeares in the fourth yeare of Zedekiah and ende them in the passion of Christ so Beda Africanus beginning at the 20. of Artaxerxes ende at the passion of Christ. 5. Some ende them in the 4. yeare after the passion of Christ as Lyranus who reckoneth them from the 20. yeare of king Artaxerxes vnto the 4. yeare supposing the Messiah to haue suffred in the middes of the last propheticall weeke so also Ioannes Lucidus Pintus 6. Some referre the ende of these weekes to the destruction on of Ierusalem by Titus as Tertullian Chrsyostome Clemens Alexandrin and of the newe writers Iunius Scalliger Polanus Liuely 7. Some determine them after the passion of Christ extending them to the finall destruction of the citie vnder Adrian the Emperour as some of the Hebrewes 8. Some will haue these weekes reach vnto the ende of the world to the comming of Antichrist as Apollinaris who beginneth them at the natiuitie of Christ and continueth them to the ende of the world Thus are interpreters diuersely carried in the interpretation of these propheticall weekes which afterward shall in their order be examined Hereupon the Iewes as namely cauilling Barbinel to annihilate this prophesie obiect the difference and dissention of the Christians about the meaning thereof But it may be answeared 1. that the diuersitie of opinions among interpreters doth not evacuate or extenuate the authoritie of Scripture Calvin 2. Though in the particular account of time there be some disagreement yet herein most Christian interpreters agree that all these yeares expired either in the birth or passion of Christ or in the destruction of Ierusalem So that which account soeuer be receiued two maine points are prooued against the Iewes one that the Messiah is come the other that he came not as a glorious or victorious temporall Prince as the Iewes imagine but he was slaine by them and put to death Pappus 3. This obiection may be retorted vpon themselues for euen there is great dissention among their owne Rabbines Ab. Ezra holdeth there were but sowre kings of Persia R. Moses saith there were fiue R. Saadâ—ah three onely So they also differ about their yeares Ab. Ezra holdeth the Persian Monarchie to haue continued 61. yeares Abraham Dauison but 51. the most of the Hebrewes giue but 50. yeares to the Persian Monarchie Ed. Liuely p. 34. And in many other points are the Rabbines diuided in opinion so that herein they may forbeare to obiect vnto the Christians their dissension 4. And thus may the obiection of the Gentiles be answered which take exception to the Christians because of their dissension and difference in this and other points as Iosephus giueth instance of the dissensions of the heathen historians among themselues In quot locis Hellanicus de genealogijs temporibus ab Acusilao discrepat c. in how many places doth Hellanicus differ from Acusilaus concerning genealogies and times and in how many doth Acusilaus correct Hesiodus Ephorus in many things findeth Hellanicus to be deceiued and Timeus Ephorus and Timeus those that followed him and all Herodotus thus Ioseph contra Appion Quest. 35. What Chronologie and computation of time is to be followed in the account of the 70. weekes which make 490. yeares 1. First the computation which the Hebrewes follow is verie imperfect and vncertaine and worthie of small credit concerning the
to the course of the Sunne otherwise by this reason the 70. yeares of the captiuitie must likewise be cutt short see before quest 17. 2. in great numbers sometime odde yeaes are omitted but so it is not here because these seuentie weekes are said to be cut our that is precisely they shall fall out to be so many weekes of yeares 3. That distinction hath no place here for seeing the account is made by weekes if any part thereof should be reckoned inclusiuely or exclusiuely it must be done by weekes of yeares not by single yeares as M. Liuely well obserueth pag. 187. 2. It remaineth then that these yeares must take their ende precisely at the time of the death and passion of Christ as Iulius Africanus Beda Ruperius Bullinger H. Br. doe determine them and then whereas it is said in the middes or halfe weeke the sacrifice shall cease the sense is that Christ by the sacrifice of himselfe in the latter halfe of the weeke shall abolish all other sacrifices in right and whereas it is said he shall confirme the couenant in one weeke the meaning is not that all the last weeke this couenant should be in confirming but the couenant shall be confirmed first by the preaching and then by the death of Christ in the last weeke which was done in the last middle or halfe part thereof Bulling Now for this precise determining of these weekes in the verie passion of the Messiah the reasons are these 1. The last weeke endeth at the confirmation of the couenant or Testament as the Prophet saith he shall confirme the couenant with many in one weeke the weeke then must end with that confirmation for not the beginning but the ende is counted for the weeke But the Testament was ratified by the death of Christ Hebr. 9. 17. the Testament is confirmed when men be dead therefore this last weeke endeth in Christs death Bulling 2. The death of Christ was to fall out in a yeare of Iubile that the bodie may answer vnto the figure therefore it is called the acceptable yeare of the Lord Isay. 6102. the great yeare of remission of sinnes and of the redemption of prisoners and captiues And so the yeare wherein Christ died was a Iubile yeare beeing the 28. Iubile by iust computation from the 8. yeare of Iosuah when the first Iubile was kept for so many Iubilies fall but in 1400. yeares It is most probable then that Daniels 70. weekes should ende with the last Iubile H. Br. in 9. Daniel 3. M. Liuely though he ende not the 70. weekes in the passion of the Messiah yet he holdeth so many weekes preeisely gathering so much by the Hobrewe phrase Sexentie weekes is cut out where a verbe of the singular number beeing put to a word of the plurall sheweth that euerie one of the weekes particularly from the first to the last shall be precisely and absolutely complete Persian Mon. pag. 159. 4. If any of these weekes should be extended beyond Christs death it is more like they should reach to the destruction and desolation of the diâ—ie which is by name expressed for there is no other cause to extend them further the preaching of the Gospell continued longer then three yeare and a halfe after Christ therefore in that regard the halfe weeke is not to be extended beyond Christs death 5. Burgens alleadgeth this reason to shewe that the last ende of these weekes must concurre with the passion of Christ nam deletie iniquitatis consummatio praevaricationis c. the taking away of iniquitie and the finishing of transgression which are propounded by the Angel in his first speach are the proper effects of Christs passion c. vpon this reason Burgens is so confident that he concludeth the ende then of these weekes est nobis notus de fide is knowne vnto vs as of faith that is certainely Thus then the argument may be framed the finishing of iniquitie and taking away of sinne were accomplished in the passion of Christ but seuentie weekes are determined for the finishing of iniquitie therefore 70. weekes are determined at the passion of Christ. 6. Melâ—ncthon addeth further that the 70. weekes must not extend beyond Christs passion because the Iewes reiecting of him were no longer his people neither tooke he protection of them Thus hauing the beginning of these 70. weekes at Cyrus and the ende at the passion of Christ it remaineth then to be shewed how by a iust computation these 70. weekes may be brought from Cyrus vnto Christ. Quest. 50. Of the iust and exact computation of yeares from Cyrus first vnto the passion of Christ. 1. Tertullian beginning in the first of Darius counteth but 490. yeares to the destruction of Ierusalem the 62. weekes and an halfe he would haue ended at Christs natiuitie which make 437. yeares and from thence to the destruction of Ierusalem he reckoneth 7. weekes and an halfe more that is 53. yeares But Tertullian committeth diuerse errors in this account 1. he maketh but 5. kings of Persia. 2. he giueth but an 106. yeares to the whole Monarchie of the Persians 31 he fayleth in the particular account of the yeares of the kings of Persia he alloweth vnto Darius the Mede 19. yeares whereas he raigned but one and to the last Darius 22. yeares who raigned but sixe in all and to Alexander be giueth 12. yeares after who liued but sixe yeares after Darius ouerthowe 4. he counteth but 53. yeares from Christs natiuitie to the destruction of Ierusalem which in true account were 70. yeares at the least for Christ was borne in the 4. yeare of the 194. Olympiad and the citie was taken by Titus in the 4. yeare of the 212. Olympiad 2. Lyranus beginning his account the 5. yeare of Zedekiah when as Ieremiah promised deliuerance after 70. yeares reckoneth from that yeare to the destruction of Ierusalem 6. yeares from thence the Hebrewes to the first of Cyrus count 52. yeares then to Cyrus and Cambyses he giueth 9. yeares to Assuerus and Darius in whole 6. yeare the Temple was built 45. yeares betweene them all these yeares make beeing put together 112. yeares then the second Temple is held by the Hebrewes to haue stood vnto the second destruction by Titus 420. yeares all make 532. from whence 42. yeares beeing diducted which come betweene the blessed passion of our Lord and the destruction of Ierusalem there will remaine iust 490. yeares Paulus Burgens agreeing with Raimundus beginning and ending as Lyranus doth yet proceedeth an other way from the 4. of Zedekiah which was in the 12. yeare of Nebuchadnezzar who raigned in all 45. yeares there remained of his raigne 34. yeares and of Evilmerodachs 32. and 3. yeares of Balthazar 's raigne all these make 60. yeares then Darius raigned two Cyrus 30. Assuerus 14. Darius his sonne had raigned 6. when the Temple was finished these yeares make 52. and the second Temple stood 420. yeares as is the generall opinion of the Hebrewes
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
Mediatour according to his humane nature onely because he was anointed onely in his humanitie Contra. 1. If this anointing be taken onely for the collation of the gifts and graces of the spirit it is true that the humane nature of Christ was onely in this sense anointed But by this anointing also is vnderstood the ordaining of Christ to be the Mediatour and Sauiour of the world and so Christ is our Mediatour according to both his natures for in the office of the Mediatourship there are two things to be vnderstood a ministerie and power and authoritie the ministeriall part as to be borne to fast to preach to suffer to die Christ executed as he was man but the power to rise againe to ascend into the heauens to reconcile vs vnto God must be ascribed vnto his diuine nature So the Apostle saith God was in Christ reconciling the world to himselfe 2. Cor. 5. 19. Christ then not onely as man but as God reconciled the world So Bernard well saith singula illius opera ad hanc sive illam necesse est pertinere naturam ad hanc scilicet miseria ad illam pertinet potestas c. all his workes must of necessitie belong either to the one or to the other nature to his humanitie must be referred his abasing and miserie to the other his power c. Serm. de verb. sapient See more hereof Synops. Centur. 5. err 29. 14. Controv. Against the sacrifice of the Masse v. 27. He shall cause the sacrifice and oblation to cease All externall sacrifices then ceased and were abolished in the death of Christ. They then which would bring in a new externall sacrifice into the Church as the Romanists which doe hold that in the Masse they doe offer vp in sacrifice the bodie and blood of Christ doe denie the sufficiencie and efficacie of Christs death and make the couenant confirmed by his blood of no effect for the testament beeing once confirmed and ratified by the death and sacrifice of Christ there neede no iteration of that sacrifice vnlesse they will make void the confirmation of the couenant by Christs death for as the Apostle saith Christ with one offering hath consecrated for euer them that are sanctified Hebr. 10. 14. there needeth no more offering but onely a fruitfull application of that offering which is by a thankefull commemoration of Christs death and passion in the Sacrament receiued by faith Oecolampad 15. Controv. Against the Iewes that the Messiah who was expected of the fathers is alreadie come into the world By this prophecie of Daniels 70. weekes in the ende whereof the Messiah should be slaine the Iewes are euidently conuinced that the Messiah is come which may further be confirmed by these reasons taken out of this prophesie 1. The holy ointment wherewith they anointed their Kings and Princes which was a type of the spirituall anointing of the Messiah is now abolished and out of vse among the Iewes the type was to remaine vntill the bodie and substance came it beeing now ceased it followeth that the Messiah the true anointed of God is exhibited to the world 2. The Messiah was to be slaine before the ende of Daniels weekes or together with the expiring of them but Daniels weekes are long since ended euen by the testimonie of the Iewes themselues therefore the Messiah is come and they did vnto him what they would 3. When the Leuiticall sacrifices should cease the Messiah was come for his most perfect and holy sacrifice should determine the imperfect sacrifices of the law But the legal and Leuitical sacrifices are ended Ergo. 4. The blessed Messiah was to come before the destruction of the second Temple and therefore the Prophet saith Hagg. 2. 10. The glorie of this last house shall be greater then the first because the Messiah should come the second Temple yet standing as the Prophet saith in the same place v. 7 8. Yet a little while and I will mooue all nations and the desire of all netions shall come And for the further euidence and confirmation hereof we haue thereceiued opinion of many of the Iewes themselues R. Moses of Tyrol and Bioces looked for the comming of Christ toward the ende of the second Temple which they gathered partly out of this prophesie of Daniel partly out of that place Isa. 66. 7. Before her throwes came vpon her shee was deliuered of a man child therefore some of the Rabbins hold that the Messiah was borne the same day that the Temple was destroied In their booke called Bereshith Rabba there is this parable how a certaine Arabian passing by a certain Iew as he was at plow hearing one of his oxen low he bad him vnyoke for the destruction of Ierusalem was at hand and hearing the other low also he bad him vnyoke againe for the Messiah was alreadie come R. Aaron telling the same parable saith what neede we learne it of an Arabian seeing the text it selfe declareth it Iosephus l. 7. de bell Iudaic. c. 12. writeth that therewas a prophecie found in holy Scripture that at the time of the ouerthrow of Ierusalem there should come a king which should raigne ouer the world which he in flattering wise interpreted of Vespaesian There was an other prophesie bruted among the Iewes that Doctor Hillels schollers should neuer faile till Christ were come the yongest of them was R. Iochanan the sonne of Zacheus who liued to see the destruction of the Temple a little before a certaine gate opened it selfe which Iosephus speaketh of in his 7. booke c. 12. where at R. Iochanan beeing amazed remembred that place Zachar. 11. 1. Open thy gates O Lebanon and let fire consume thy cedars which he applied to the destruction of the citie which was set on fire Hereof it was vpon this common receiued opinion that the Messiah should come before the destruction of Ierusalem that diuers taking aduantage of the time tooke vpon them to be Christ as one Theudas a Iugler made the people beleeue that he was a Prophet and that he would diuide the waters of Iordan before them as in the time of Ioshuah and when Felix was gouernour an other comming out of Egypt making himselfe a Prophet perswaded the people that if they would follow him to mount Olivet they should see the walls of Ierusalem fall downe By these testimonies of the Iewes and their owne practises it is euident that they expected the comming of Messiah before the destruction of the second Temple Hereunto may be added that notable confession of R. Samnel sent in an epistle to R. Isaak aboue 600. yeares since who vpon the euidence of this prophesie of Daniel was conuinced to confesse that the Messiah was come which testimonie beeing very notable it shall not be amisse to set it downe at large as Dyonts Carthusian hath it in his commentarie vpon this 9. chapter of Daniel Videtur Domine mi Danielis Prophetia quae scribitur nono capite iam completa esse c.
Grecians in commentar 5. But the most speciall reason is the Angel onely nameth those kings by whom the Iewes were held in captiuitie and such as hindered the worke of the Temple and as Oecolampad out of Eudoxius their gouernements are spoken of in which there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hinderance of the worke and staying of the building of the Temple which the Prophet tooke greatest care and thought for to the same purpose M. Calvin by standing vnderstandeth those kings which stood against the people of God 6. Adde hereunto that the Prophet maketh a cursary mention of them to insinuate in what short time these foure kings should runne out the race of their kingdome for first Cyrus in whose third the Temple was hindered raigned not long after some thinke that Cyrus going against a people of the Indians called Derbices which vsed to deuoure their parents when they were old thinking it a more honourable ende for them then to be eaten of wormes fell from his horse and then was wounded in the thigh by a dart cast at him by an Indian and so died Polan ex Cresia but the more receiued opinion is out of Herodotus that he was slaine of Queene Tomyris and his head beeing cut off was cast into a bowle of blood yet Xeâ—ophon writeth that Cyrus beeing aged died in his bed giuing fatherly and graue exhortations to his sonnes After him Cambyses hauing raigned not much aboue 6. yeares was wounded by his owne sword and so died Darius Hystaspis beeing 20. yeares old when Cyrus went against Queene Tomyris and liuing but 43. yeares in all enioyed not his kingdome 36. yeares as most thinke nor yet halfe so much Xerxes time could not be long H. Br. giueth but 31. yeares to the Persian Monarchie vnto the second of Darius Longimanus and maketh the 49. yeares for the reedifying of the Temple to coucurre with the 20. of Darius Longimanus whom he supposeth raigning at home while his father Xerxes was occupied in the Greeke warres beeing but then a young man to haue giuen libertie in his 2. yeare for the reedifying of the Temple but if 30. yeares be onely allowed for the raigne of Cyrus Cambyses Darius and Xerxes Darius Longimanus cannot be thought to be then of yeares to haue sonnes as he had Ezra 6. 10. But allowe 49. yeares vnto the 2. of Darius as is further prooued c. 9. quest 58. this was but a short time for the raigne of fowre such potent kings 7. This also beeing ioyned to the former may make the former reasons more full why the Angel endeth it at Xerxes and so passeth vnto Alexanders time because then the quarrell begunne betweene the Persians and the Grecians which was neuer laid downe till the Grecians had ouerthrowne the Persian Monarchie And so Alexander in an epistle to Darius Codomannus as Arrianus writeth lib. 2. pretendeth this as the cause of his warre against the Persians Maitores vestri Mecedoniam ingressi c. Your Auncestors invaded Macedonia and all Grecia beside and offred them many wrongs whereas they had receiued none wherefore I beeing created Emperour of the Grecians beeing willing to reuenge their wrongs am come ouer into Asia beeing prouoked by you Quest. 9. A briefe description of the rising and fall of Alexanders kingdome v. 3. 4. The Angel briefely toucheth both the rising vp and the fall of Alexanders kingdome 1. the rising of his kingdome is described by two adiuncts 1. he shall be mightie for with 30. thousand footemen and 5. thousand horsemen he tooke vpon him to conquer the whole world 2. and it is said he shall stand vp whereby is noted the suddennesse of his rising and the singular dexteritie that was in him to atchieue that which he intended and purposed the effects are likewise two 1. he shall rule with great dominion his Empire was large for beside other countreys which he subdued he possessed all the great Monarchie of Persia 2. he shall doc according to his pleasure he shall be prosperous in all his enterprises and preuaile in his warres according to his owne desires 2. The fall and ruine of his kingdome is likewise described first in generall then in particular 1. In generall both by the circumstance of time when he shall stand vp that is after he hath stood a short time for not aboue seuen yeares had Alexander raigned when his kingdome together with his life was dissolued Iun. commentar and euen when his kingdome was come to the height and he expected embassadours at Babylon from al the world he died at Babylon As also the manner is shewed by a Metaphor it shall be broken like as when a brittle thing is broken into many peices and shiuers 2. In particular two things are expressed the subiect of this kingdome and the qualitie and condition of it 1. the subiect is declared affirmatiuely it shall be diuided into the 4. winds that is to fowre kings and chiefe gouernours negatiuely not to any of his posteritie which is amplified by a Metaphoricall speach it shall be pulled vp as a thing by the rootes in respect of his owne succession and others shall be planted in their stead in the place of his successors for so is the meaning of those words to others beside those that is it shall be giuen vnto those fowre successor of Alexander beside his owne heires 2. For the qualitie of these kingdomes they shall not be like in power vnto Alexanders as it is said not according to his dominion Quest. 10. Of Alexanders birth and education acts and life ende and death abriged 1. For the first Philip king of Macedonia was father to Alexander and his mothers name was Olympias he was borne about the 2. yeare of the 106. Olympiad the same day wherein he was borne the great Temple of Diana at Ephesus was set on fire which the Magicians interpreted to signifie that one was then borne who should set all Asia on fire at 15. yeares of age he was committed to Aristotle to be instructed and in his youth was of such magnanimitie that when his father had conquered any citie he would say that his father would leaue nothing for him to winne 2. At 20. yeares of age he sit vpon the conquest of all the world in his acts and life three things are memorable his vertues his monuments and exploits his notable vices 1. his vertues may be thus diuided into his morall and militarie vertues As his morall were these his continencie before he tasted of the pleasures of Asia he preserued the chastitie of Darius beautifull wife and daughters and would not so much as see them his clemencie and humanitie was great euen towad his enemies but his liberalitie exceeded all the rest he gaue 23. thousand talents among his souldiers see more of his vertues c. 2. quest 48. His militarie vertues were excellent 1. his courage that with 30. thousand footemen and 5. thousand horsemen durst aduenture to bid battell to the whole
Hannibals counsell who was with him who gaue him aduise to remooue his forces into Italie and to occupie the Romanes at home at their owne doores was in such feare of the Romanes that he fled from Chersonesus leauing all the furniture and prouision of his owne behind which the Romanes surprised then he sent Embassadours vnto the Scipios offering to beare halfe the charges of their battell and to relinquish all the cities which he had taken in Ionia and Aeolia but they made answer that they would haue all the charges of that expedition which he had beene cause of and he must surrender all the countrey on this side the mount Taurus But Antiochus refusing these hard conditions encountred with the Romanes againe who had not aboue 30. thousand men and he 70. thousand in which battell he was discomfited and lost 50. thousand men and all his Elephants sauing 15. which were taken aliue and thus his proud spirit was abated and his contumelies offered vnto the Romanes in word and deede were at an ende 2. Then last of all his shame was brought vpon his owne head for vpon a second embassage he was forced to accept of most hard conditions 1. that he should leaue all Asia on this side Taurus 2. he should pay in present money fifteene hundred talents for the charges of the warre 3. he should deliuer vp all his Elephants and shippes so many as they should require and should be stinted afterward for the number of his shippes 4. he should pay yearely 12. thousand talents for tribute for 12. yeares 5. and giue 20. hostages whereof one should be his sonne for the performance of these conditions all which he vndertooke and thus his owne shame returned vpon him and further in disdaine whereas he was called before Antiochus the great it grew into a byword among the Romanes Antiochus sometime the great king ex Livio decad 4. l. 8. and App. in Syriac 29. Quest. Of the death of Antiochus the great v. 19. Two things are here declared his shamefull flight and his shamefull ende 1. After that he had receiued the last great ouerthrow with the losse of so many men he fled away incontinently and about midnight came to Sardis thence to Apamea from whence he sent Embassadors which concluded the former peace with the Romanes vpon those hard conditions Then he betooke himselfe to the remote parts of his kingdome to his munitions and holds beeing in such feare as that he durst not endure the sight of Cn. Manlius who succeeded L. Scipio Thus Antiochus was confined within Taurus who in this disgrace was wont to say iestingly as Tullie reporteth in his oration pro Deiotaro benigne sibi à Romanis factum c. he was beholding to the Romanes who had eased him of the trouble of so great a kingdome that he now contented himselfe with a lesse 2. Now touching his ende there are diuers opinions 1. after that he had such an imposition of tribute laid vpon him partly through necessitie and partly of a couetous minde he went about 〈◊〉 robbe a Temple of their treasure Lyranus thinketh it was the Temple of Naneas among the Persians where he entring into the Temple with his companie were hewen in pieces as the storie is set downe 2. Macchab. c. 1. and therefore it is said here he was no more found c. because his bodie beeing thus mangled could not be knowne But that storie rather sheweth the ende of Antiochus Epiphanes this Antiochus sonne as may appeare by comparing that place with 2. Macchab. c. 9. see more before c. 8. qu. 33. 2. Some following Iustine lib. 32. thinke that he would haue inuaded the Temple of Iuppiter Dyndinaeus or Dodonaeus but he was farre off from that place Bulling 3. Hierome following Strabo lib. 16. saith that he with all his armie was slaine of the Elymeans when he went about to robbe the Temple of Iuppiter Belus so also Polan and so it is said he was no more found because he was tumultuously killed of the rude people comming together to defend their Temple Calvin H. Br. in Daniel and because he died in Persia and returned not into his owne countrey Osiand 30. Quest. Of the acts and ende of Seleucus Philopator the sonne of Antiochus the great v. 20. First it must be agreed who this was who is said to rise vp in his place 1. Pâ—rphyrius as Hierome sheweth vpon this place taketh this to be Ptolomeus Epiphanes king of Egypt but as Hierome well sheweth he did not succeede Antiochus the great in his kingdome and therefore can not be saide to stand vp in his place 2. R. Levi vnderstandeth here the sonne of Antiochus Epiphanes called Antiochus Eupator who was slaine by his vncles sonne Demetrius and the former part of the prophesie he interpreteth of Antiochus Epiphanes ex Oecolampad But it is euident that hitherto the Prophet hath described the acts and exploits of Antiochus surnamed the great for he it was that gaue his daughter Cleopatra in marriage vnto the king of Egypt as is prophesied v. 17. And the rest of the prophesie can agree to none other 3. Some Hebrewes as Hierome also here writeth thinke that this was Tryphon which was the tutor of Antiochus sonne but that can not be for Tryphon followed many generations after for after Antiochus the great succeeded in order Seleucus Epiphanes Eupator his sonne Demetrius Alexander Antiochus before Tryphon vsurped the kingdome He that rose vp in Antiochus place was the 7. king of Syria but Tryphon was the 13. or 14. Bulling Perer. 4. Wherefore this that rose vp in Antiochus place was Seleucus his sonne Antiochus the great had three sonnes Antiochus Seleucus and Antiochus Epiphanes but Antiochus beeing a Prince of great hope and towardnes died about the same time that his father fleeing to Apamea sent Embassadors to the Romanes about the former conclusion of peace not without suspition of poison then succeeded Seleucus Philopator so called because he was beloued of his father called also Soter Ioseph lib. 12. c. 4. Polan Secondly we come to the parts of the description 1. This Seleucus acts are described he shall cause to passe vp and downe an exactor of tribute not take away the exactor of tribute as Vatabl. for the word is ghabar which signifieth to passe and in hiphâ—l to causâ— to passe And so was Seleucus a great exactor of tribute for beeing giuen to voluptuous liuing he must needes also be immoderate in his expenses when he was admonished by his familiar counsellers that he should take heede least he alienated the mindes of his friends by his immoderate taxations he would answer them that his money was his friend This Seleucus is he that sent Heliodorus to spoile the treasure of the Temple at Ierusalem which Simoâ— had bewraied vnto him which Heliodorus comming thither and offering by violence to take the treasure away he and his companie were terrified by a fearefull 〈◊〉 they saw an horse with a terrible
vnto Antiochus Theos first his daughter Laodice and then afterward his other daughter Berenice they 〈◊〉 two sisters as Appian in Syriac whome Polanus followeth But whether they were sisters or not Antiochus did repudiate his lawfull wife Laodic by whome he had two sonnes Seleucus Callinicus and Hierax but this mariage prospered not for Berenice was slaine by Callinicus which sheweth what is the ende of such vnlawfull marriages and that all leagues and confederacies combined by such meanes can not hold So Ferdinand gaue vnto Sigismund king of Polonia first one of his daughters and after her death an other by the Popes dispensation And in this age the Pope hath dispensed with the like incestuous mariages for the vniting and maintaining of some great houses Polan 5. Observ. Princes that are enemies to the Church shall not long prosper v. 12. But he shall not preuaile Ptolomeus Philopator hauing obtained an exceeding great victorie against Antiochus Megas because he was listed vp in minde and afflicted the people of God profaned the Temple and cast many of them before the Elephants in open shewes he was giuen ouer to a reprobate sense spending his daies in most filthie pleasure and liued not long after such is the ende of those which are enemies to the people of God according to the prayer of the Prophet Dauid Vp Lord disappoint them cast them downe Psal. 17. 13. 6. Observ. There can be no firme peace among the wicked v. 27. They shall talke of deceit at one table Antiochus Epiphanes and Ptolome Philometor made semblance and shew of friendship but it was not in truth such are the truces betweene Princes that professe not true religion as betweene the kings of France Spaine in times past as Sleidan and Gnicciardine note in their stories so the Prophet Isai saith c. 57. 21. There is no peace to the wicked 7. Observ. Peace betweene Princes enemies to the Church dangerous v. 28. His heart shall be against the holy couenant As this peace betweene Antiochus Epiphanes and Ptolome Philometor redounded much to the hurt of Gods people such are the leagues made in these daies betweene the Princes of the Popes faction which tende to the ruine of the Church as Herod and Pilate were made friends by persecuting of Christ. But God shall breake the bonds of all such carnall deuices and not suffer his Church to be troden downe 8. Observ. That we be not dismaied when religion is hindred v. 31. They shall pollute the Sanctuarie As Antiochus Epiphanes caused an idol to be set vp in the Temple and the daily sacrifice to be intermitted so for a while God may suffer his Church to be tried and his seruice to cease as here in England in the daies of Queene Marie when the Churches were defiled with idols but as Antiochus tyrannie continued not much aboue sixe yeares so God shortned those wicked daies which were vnder that time not full out sixe yeares 9. Observ. The ende of the wicked shall be sudden and fearefull v. 45. He shall come to his ende and none shall helpe him As Antiochus was plagued of God for his wickednes and so he died the like ende wicked tyrants shall haue as Psal. 37. 37. Marke the vpright man for the end of that man is peace but the transgressors shall be destroied together c. CHAP. XII 1. The Argument and Method THis Chapter which conteineth the comforts and consolations ministred vnto Daniel is deuided into three parts 1. the conference of the Angel with Daniel to v. 5. 2. of one of the Angels with Christ v. 5. to v. 8. 3. of Christ himselfe with Daniel thence to the ende of the chapter 1. In the first part there are 4. comforts giuen vnto Daniel 1. one is taken from the efficient cause and author of their deliuerance Michael shall stand vp for his people v. 1. 2. in the second place of comfort first the time of trouble is set forth by way of comparison then the comfort is taken from the issue of their trouble they which are found written in the booke of life shall be deliuered v. 1. 3. the third comfort is from the hope of the resurrection they which are not temporally deliuered shall rise vp in the ende vnto life euerlasting Here the resurrection is set forth 1. in generall many that is all shall awake out of the dust 2. in particular there shall be two sorts some shall rise to life some to shame v. 2. 3. of those which rise to life some shall shine among the rest as the brightnesse of the firmament and as the starres v. 3. 4. The fourth comfort is that notwithstanding those troublesome times yet the Church of God shall continue and many shall seeke for the vnderstanding of this booke which to that ende Daniel is bid to seale vp v. 4. 2. In the second part is described 1. the vision that Daniel sawe both the number he sawe two and the site or place of them v. 5. 2. their speach 1. the question mooued vnto whom namely to Christ and what concerning the ende 2. the answer 1. by whom by him that stood vpon the waters 2. in what manner by an oath with the lifting vp of both his hands 3. what he answereth both for the cōtinuance of the time for the end v. 7. 3. In the third part there is 1. Daniels question with the occasion thereof his not vnderstanding v. 8. 2. the answer of Christ partly denying Daniels request the things were secret and sealed vp v. 9. partly giuing him satisfaction 1. concerning the Church wherein is shewed the ende and fruit of their afflictions set forth by the contrarie the frowardnes of the wicked v. 10. and the tearme first 1290. daies then a 1335. v. 11. 12. 2. concerning Daniel himselfe that he should be content with a double promise made vnto him that he should presently after his death rest from all his labours and afterward stand vp in his lot in the resurrection 2. The text with the diuers readings 1. And at that time shall stand vp Michael the great Prince which standeth for the children of thy people and there shall be a time of trouble such as neuer was since there began to be a nation vnto this time and at that time the people shall be deliuered euery one that is found written in that booke in the booke B. G. but the article is prefixed which noteth some speciall booke 2 And many of them which sleepe in the dustie earth V. I. earth of dust H. not dust of the earth B. G. shall awake some to euerlasting life and some to shame and perpetuall contempt not to contempt that they may see alwaies 3 And they which instruct cause to vnderstand H. are teachers V. are wise G. B. are taught or learned L. but the word is in the active shall shine as the brightnes of the firmament and they which bring many turne many B. G. to righteousnes iustifie many H. as the
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
meant in deed 11. I preferre here therefore the interpretation of Chrysostome in the place before alleadged that Moses and Paul tanto Dei amore flagrabant c. did burne with such loue and zeale to the glorie of God that in respect thereof Deo ipso frui pro nihilo reputarunt they made no account of the fruition of God himselfe hoc erat eorum propositum ne Deus ab ipsis summe dilectus irrideretur ab impijs this was the purpose and scope of their desire least God whome they dearely loued should haue beene laughed to scorne and derided of the wicked which Moses feared would haue beene if the Lord should at this time haue destroied his people as Moses had declared before in his praier Exod. 32. 12. Wherefore shall the Egyptians speake and say He hath brought them out miraculously to slay them in the mountaines These holy men preferred the glorie of God before their owne saluation 6. Controv. That the soules of the faithfull departed doe not sleepe vntill the resurrection but presently enioy the sight of God Bellarmine falsly ascribeth this opinion vnto Luther and Calvin and vnto the reformed Churches that the soules of them which depart hence in the Lord doe not enioy the presence and sight of God vntill the generall resurrection Tom. 1. contr 7. l. 1. c. de canon sanct But 1. Bellarmine is much deceiued for they hold no such thing it was the opinion of one of the Popes Iohn 22. which is thus reported by Hadrian the 6. an other of their Popes in 4. sententiar de sacram confirm artic 3. Ioannes 22. publice docuit c. Iohn the 22. did publikely teach and commanded also to hold quod animae purgatae ante sinale iudicium non habent stolam quae est clara facialis visio Dei that the soules beeing purged receiue not their stoale or garment before the finall iudgement which is the cleare vision of God face to face c. 2. This his error might seeme to be grounded out of this text they that sleepe in the dust shall awake but this is euidently spoken of their bodies which are laid in the graue and dust of the earth which are said to sleepe because their bodies doe but rest there for a time they shall be raised againe But that the soules of the beleeuing doe presently passe out of their bodies vnto heauen is manifest by the answer of our Sauiour vnto the theefe This day shalt thou be with me in Paradise out of which place Gerson Chauncelour of the Vniuersitie of Paris in an oration before the states of France inferreth Latronem c. beatificatum suisse in Paradiso in ipsa hora mortis that the theefe though he had not fulfilled his penance was made blessed in the very houre of his death Gaguin histor Francor lib. 8. 3. The truth then is this that the soules of the faithfull departed are presently taken vp vnto rest but yet their glorie shall be more full and absolute when the bodies together with soules shall be glorified in the resurrection as S. Peter faith 1. epist. 5. 4. When the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glorie So the Angels that fell are said to be kept in chaines of darknes vnto damnation 2. Pet. 2. 4. they are alreadie damned but yet they shall haue a further consummation of iudgement at the last day Likewise the wicked are said to goe into euerlasting fire in the day of iudgement Matth. 25. 46. and yet presently after death their soules goe vnto the place of torment Luk. 16. 23. 7. Controv. That all men shall rise againe and not onely the faithfull neither shall they die againe Two errors of the Iewes are here conuinced 1. they hold that the resurrection shall be onely of the righteous but the wicked they thinke shall abide in death for euer But the Angel saith that of these which awake out of the dust some shall awake to shame the wicked then shall rise againe 2. The Iewes hold with the Chiliasts that the iust shall rise againe and shall liue a thousand yeares in the earth without any warre or trouble and afterward they shall die againe But here the Angel saith that some shall rise vnto euerlasting life they shall rise then neuer to die againe 8. Controv. That Christ died not in generall for all but for such onely as beleeue The Vbiquitaries which hold an omnipresence of Christs flesh in euerie place doe also hold that Christ died vniuersally for all men and that where the Scripture seemeth to speake otherwise naming many and not all as Matth. 26. 28. the blood of Christ was shed for many for remission of sinnes Rom. 5. 19. by the obedience of one many were made righteous In these and such like places many are vnderstood for all as here in Daniel many that sleepe in the dust of the earth shall awake Pap. Contra. 1. Why in this place of Daniel many are named not all diuerse reasons are before alleadged quest 9. 2. and though in this place many be taken for all yet it followeth not that euerie where it should so in this place it is so because it is warranted by other places of Scripture as Ioh. 5. 28. the houre shall come in the which all that are in the graues shall heare his voice But in the other places many cannot be all because the Scripture doth not warrant that sense that Christ intended the benefit of his death to all but onely to those which beleeue the holy and vndefiled Apocal. 14. 3. they sung a new song before the throne c. and no man could learne that song but the hundreth fowre and fourtie thousand which were bought from the earth by this place it is euident that all are not bought by Christs blood but onely a certaine number for whom it is ordained Christs death is indeede sufficient for all the world but is effectuall onely to those which doe beleeue in him see more of this question of the vniuersalitie of grace Synops. Centur. 4. err 23. 9. Controv. That the faithfull doe not iustifie other by way of merit or satisfaction but as ministers onely of saluation In what sense the faithfull seruants of God are saide to iustifie others as here the Angel faith to Daniel v. 3. is before sufficiently shewed qu. 12. But the Romanists by occasion of this and other such like places as namely that Coloss. 1. 24. where S. Paul thus faith I fulfill that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church whence the Rhemists inferre that the sufferings of Christs members are not onely satisfactorie for the sufferers but for others But this is a blasphemous assertion that the passions of any are meritorious or satisfactorie sauing onely of Christ. 1. The sufferings of Christs members are called his sufferings because Christ suffereth in his members 2. but their sufferings are to
praying to offer himselfe to publike danger 17. qu. Of Daniels aduersaries practise and accusation against him 18. qu. How the king laboured to deliuer Daniel till the Sunne went downe 19. qu. whether Darius might not haue broken this decree 20. qu. whether Darius praier for Daniel were of faith 21. qu. v. 17. why the king sealed the stone with his seale 22. qu. Whether Darius were truly conuerted confessing Daniels God to be the liuing God 23. qu. Of Daniels deliuerance from the lyons and the cause thereof 24. qu. Of Daniels salutation to the king O king liue for euer 25. qu. Of Daniels maner of deliuerance froÌ„ the lyons that it was diuine extraordinary 26. qu. why the Lord doth not alwaies send his children temporall deliuerance 27. qu. Of Darius ioy v. 23. then was the king exceeding glad 28. qu. whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne 29. qu. Of king Darius decree concerning the worshipping of Daniels God the order and parts thereof 30. qu. Of Daniels prosperous estate vnder Darius and Cyrus 31. qu. Whether this miracle of Daniels deliuerance from the lions were shewed at Babylon in Chaldea or in Media Questions vpon the seuenth chapter of Daniel 1. qu. Of the order obserued by Daniel in the setting downe of these visions 2. qu. Of the visions which followe in generall 3. qu. Of visions in generall 4. qu. Of the time when this vision was reuealed vnto Daniel 5. qu. Why the vision of the fowre Monarchies is againe reuealed vnto Daniel being shewed before to Nebuchadnezzar c. 2. 6. qu. What manner of vision this was which Daniel here had and how it was reuealed 7. qu. What was meant by the fowre winds which stroue together vpon the sea 8. qu. Of the description of these beasts in generall 9. qu. Why the kings and kingdomes of the earth are likened vnto beasts 10. qu. Of the agreement betweene this vision of the fowre beasts and that of the image shewed to Nebuchadnezzar c. 2. 11. qu. Of the first beast representing the Chaldean Monarchie 12. qu. Where the Chaldean Monarchie here described must take beginning 13. qu. Of the second beast and why the Persian Monarchie is compared to a beare 14. qu. Why the beare is said to stand vpon the one side 15. qu. Of the three ribs in his mouth what they signifie 16. qu. Who said vnto him Arise and deuoure c. v. 5. 17. qu. Of the Persian kings with whom the Persian Monarchie begunne and ended 18. qu. Of the third beast called a leopard the description of the third Monarchie 19. qu. Why the fourth beast hath no name 20. qu. Of the description of the 4. beast in generall 21. qu. Whether the Romane or Turkish Empire be signified by this fourth beast 22. qu. That the kingdome of Syria which was held by Seleucus and his posteritie was this fourth beast 23. qu. Of the yron teeth and other parts of the generall description of the fourth beast 24. qu. Why it is said to stampe the residue vnder the feete 25. qu. Wherein this fourth beast was vnlike the rest v. 7. 26. qu. Of the tenne hornes what is signified thereby v. 7. 27. qu. Who is signified by the little horne ver 8. 28. qu. VVho these three kings should be signified by the three hornes plucked away 29. qu. Of other properties of this litle horne 30. qu. Of the description of the glorious manner of Gods iudgement expressed v. 9. to v. 15. 31. qu. VVhether the finall iudgement in the ende of the world be here described 32. qu. v. 9. who is said to be the auncient of dayes and how 33. qu. How God was seene of Daniel which is invisible 34. qu. How iudgement is said to be set seeing God is iudge from euerlasting 35. qu. VVhat the fire signifieth which issued from the throne 36. qu. Of the number of Angels that ministred vnto God thousand thousands c. ver 10. 37. qu. VVhat bookes these were which were opened v. 10. 38. qu. Of the destructioÌ„ of the fourth beast 39. qu. VVhy tâ—e other beasts had their dominion taken away and how their liues were prolonged 40. qu. v. 13. VVhy it is said one like the sonne of man 41. qu. How he is said to come in the clouds and approacheth to the auncient of dayes and when 42. qu. That this kingdome could not be the kingdome of the Macchabees 43. qu. That this kingdome is the kingdoms of Christ our Blessed Lord and Sauiour 44. qu. That this kingdome giuen to the sonne of man shall not be in earth against the Chiliastes 45. qu. Of the excellencie of Christs kingdome beyond other kingdomes 46. qu. How the kingdome of Christ is said to be euerlasting seeing it shall be deliuered vp vnto God 1. Cor. 15. 24. 47. qu. v. 17. Of the rising of the fowre beasts 48. qu. VVho shall possesse the kingdome of the Saints 49. qu. VVhy they are called the most high Saints v. 18. 50. qu. v. 20. How the horne called before little is said to be in shewe greater then the rest 51. qu. How this little horn is said to change lawes and times 52. qu. What is meant by a time times and a part of time v. 25. 53. qu. What is meant by the halfe or diuiding of time v. 25. 54. qu. How this kingdom is said to be giuen to the holy people v. 27. which is said v. 14. to be giuen to the sonne of man Questions vpon the 8. chapter of Daniel 1. qu. The difference between this vision and the former 2. qu. Of the time of this vision 3. qu. What manner of vision this was 4. qu. How Daniel is said to be in Sushan ver 2. 5. qu. Of the citie Sushan by whom it was builded and whence so named 6. qu. Of the situation of the citie Sushan 7. qu. Of the riuer Vlai where Daniel had this vision 8. qu. Why Daniel nameth himselfe in the first person 9. qu. Why the kings of Persia are compared to a ramme v. 3. 10. qu. Who are signified by the two hornes whereof one was higher then the other 11. qu. Of the greatnesse and prosperous successe of this ramme 12. qu. Of the meaning of these words as I considered v. 5. 13. qu. Why the kingdome of the Grecians is resembled to a goat 14. qu. Of Alexander the great signified by the horne betweene the eyes his birth education exploits death and ende 15. qu. Of the victorie of Alexander against Darius described by the goats ouercomming the ramme 16. qu. Of the breaking of this great horne and of the death of Alexander 17. qu. Of the fowre hornes which came vp in the stead of this great horne 18. qu. When these foure kingdomes did arise after the great horne was broken 19. qu. Who was this little horne v. 9. 20. qu. Of the outrages committed by Antiochus Epiphanes signified by this litle horne 21. qu.
28. qu. Of Antiochus expedition against forren countries v. 18. 29. qu. Of the death of Antiochus the great ver 19. 30. qu. Of the acts and end of Seleucus Philopator the sonne of Antiochus the great ver 20. 31. qu. whether the rest of this chapter be properly vnderstood of Antiochus Epiphanes or of Antichrist 32. qu. Of the first entrance of Antiochus Epiphanes to the kingdome 33. qu. Of the first expedition of Antiochus Epiphanes against Egypt v. 22. 23. 24. 34. qu. Of the second expedition of Epiphanes against Egypt vers 25. 26. 27. 28. 35. qu. Of the third expedition of Antiochus Epiphanes against Egypt v. 29. 30. 36. qu. Of the meaning of the word Chittim v. 30. 37. qu. Of the persecution of the people of God by Antiochus and the manner thereof v. 31. 38. qu. What is vnderstood by the armes v. 31. 39. qu. Of the defiling of the Sanctuarie and the manner thereof 40. qu. How Antiochus vsed as his instruments certaine wicked persons that forsook the lawe 41. qu. Of such things as the faithfull people should doe and suffer in this persecution 42. qu. Of the consolation of the afflicted church of the Iewes 43. qu. Of the pride of Antiochus and the exalting of himselfe against God 44. qu. Antiochus impietie and inhumanitie further described out of the 37. v. 45. qu. How Antiochus is said not to haue respect to the desires of women 46. qu. Of the strange God that Antiochus shall set vp v. 38. 47. qu. Of Antiochus politike deuises to maintaine the idolatrous seruice of his new god v. 39. 48. qu. Of the last expedition of Antiochus against Egypt Iudea and other nations v. 40. 41. 42. 43. 49. qu. Where the Lybians and Aethiopians inhabited 50. qu. Of the ende of Antiochus and such things as immediately went before 51. qu. Of the sudden and fearefull ende of Antiochus Questions vpon the 12. chapter of Daniel 1. qu. What time is here meant and in that time shall Michael stand vp v. 1. 2. qu. who is vnderstood here to be Michael the great Prince 3. qu. What time of trouble the Angel here speaketh of 4. qu. What deliuerance the Angel speaketh of and of whom 5. qu. Whether all the Iewes shall be saued before the comming of Christ. 6. qu. what kind of booke Daniel here speaketh of 7. qu. Why this mysterie of resurrection is here plainly reuealed to Daniel 8. qu. Of the coherence of this comfortable mention made of the resurrection with the former prophesie 9. qu. why it is said many of them which sleepe shall awake and not all 10. qu. A descriptioÌ„ of the resurrection both of good and bad 11. qu. Of the great glorie which shall be giuen vnto those which instruct others to saluation v. 3. 12. qu. How the faithfull teachers are said to iustifie others 13. qu. why Daniel is commanded to seale the booke and what is the meaning thereof 14. qu. Vntill the time defined or appointed v. 4. what time this was here limited 15. qu. Of these words many shall runne thorough and knowledge shall be encreased 6. qu. what two they were which Daniel sawe by the brinke of the riuer v. 5. 17. qu. who it was that enquired of the man cloathed in linnen v. 6. 18. qu. who the man was cloathed in linen of whom the question was asked 19. qu. what is meant by a time two times and an halfe v. 7. 20. qu. Of the meaning of these words v. 7. when he hath made an ende to disperse the hand of the holy people 21. qu. what it was that Daniel vnderstood v. 8. 22. qu. whether Daniel had altogether a repulse in his demaund 23. qu. Of those words v. 10. the wicked shall doe wickedly and none shall haue vnderstanding what wicked he speaketh of 24. qu. what the abhomination of desolation is mentioned v. 11. 25. qu. The 1290. mentioned v. 11. how to be taken 26. qu. The tearme of 1335. dayes expounded 27. qu. Of the last words spoken to Daniels goe thy way vnto the ende v. 13. 28. qu. If thou shalt rest and stand vp in thy lâ—t The summe of these questions amounteth to 593. or thereabout A Table of the Controversies Places of Controversie 1. Contr. THe vulgar Latin translation not the best 2. contr The historie of Susanna the song of the three children and of Bel and the dragon are no parts of Daniel nor of the Canonicall Scripture Controversies vpon the 1. chapter of Daniel 1. Contr. Whether the changing of the Popes name be grouÌ„ded vpon the example of Peter 2. contr That fasting is not meritorious nor satisfactorie 3. contr That the prescript of fasting daies for abstinence and for forbearing of certen kinds of meates is noâ— warranted here by Daniels abstinence 4. contr v. 20. What the wise men of the Chaldeans were and whether the wise men which came to Christ were kings 5. contr v. 20. Of the Magicians among the Chaldeans and how that such were alwaies opposite to the true Church of God as diuers of the Popes were such Controversies vpon the 2. chapter of Daniel 1. Contr. That the Scriptures should be extant in the vulgar and knowne tongue 2. contr That prayer must onely be made vnto God 3. contr That praier is not meritorious but grounded onely vpon Gods mercie 4. contr That Matrimonie is no Sacrament 5. contr That the Saints merit not 6. contr v. 21. That the Pope hath no power committed vnto him to put downe kings 7. contr That the Pope can not be Christs Vicar generall in earth 8. contr That the time of Christs comming to iudgement can not be gathered from Daniels prophesie v. 44. 9. contr v. 45. Whether the virgin Marie be the mountaine out of the which the stone was cut 10. contr Whether Christ verely encreased in the gifts and graces of the soule 11. contr That the Pope is not to be reuerenced honoured and worshipped through the world 12. contr That it can not be prooued out of Daniels prophesie that the Pope is not Antichrist 13. contr Of the lawfulnes of Magistracie against the Anabaptists Controversies vpon the 3. chapter of Daniel 1. Contr. That an image vsed for any religious vse and an idol are all one 2. contr Against the adoration of images 3. contr Whither images in Churches may be tolerated though they be not adored 4. contr Of the wayes and meanes whereby idolatrie is promoted 5. contr Of the vse of Church musicke and musicall instruments 6. contr The multitude of professors doth not argue the truth of the profession 7. contr Of superstitious dedications 8. contr That counsels and generall assemblies may erre 9. contr The fire and sword and other cruelties the weapons of idolators and superstitious men 10. contr That these three seruants of God were not deliuered for their virginitie or abstinencie 11. contr Against the Vbiquitaries 12. contr That miracles are not alwaies a note and sure marke of the Church 13. contr Whether