56. 3. Controv. That Nero the Emperour shall not be the great Antichrist Severus Sulpitius writeth lib. 2. sacr histor that it was the opinion of some that Nero should come againe in the ende of the world to be that great Antichrist his words are these Nero creditur etiamsi seipsum gladio transfixerit curato vulnere eius servatus Nero is held although he did thrust himselfe through with a sword beeing healed of his wound to be preserued and to that purpose they alleadge that place Apoc. 13. 3. I saw one of his heads as it were wounded to death but his deadly wound was healed which they vnderstand of Nero his wound healed againe But the same Sulpitius dialog 2. reporteth an other opinion that Nero should come againe in the ende of the world and tyrannize in the West parts compelling men to worship the idols of the heathen and Antichrist should rage in the East whose seat should be at Ierusalem commanding men to be circumcised and making himselfe the Messiah Augustine likewise remembreth this opinion of the comming againe of Nero in the ende of the world Nonnulli Neronem resurrecturum futurum Antichristum suspicantur alij â—um non occisum putant sed subtractum potius c. diuers doe thinke that Nero shall be raised againe to be that Antichrist some thinke that he was not slaine but rather taken away and preserued in the same state of yeares c. lib. 20. de civit Dei c. 13. But Augustine misliketh this opinion and saith it is mira praesumptio a wonderfull presumption for any so to thinke And beside there is no probabilitie of it for it is not like that God would worke such a miracle for so notorious a wicked man as either to raise him from the dead before the generall resurrection or to preserue him aliue we read onely of two that were translated Henoch and Elias both holy men for such a wicked man to be translated it neither hath probabilitie neither yet is there any example for it That place in the Revelation is indeede vnderstood of Nero but not in that sense in him the stocke of the Cesars was extinguished and so the Imperiall succession receiued a deadly wound but it was cured in that the dignitie of the Empire was restored in the Emperors succeeding though not lineally descended from Cefar 4. Controv. That Antichrist shall be a deceiuer rather then a victorious conqueror Pererius concurring with other Romanists thinketh that Antichrist shall be the greatest Monarch that euer was and that he shall ouercome three kings of Egypt Africa Ethiopia and all the rest shall submit themselues vnto him lib. 14. in Daniel in v. 24. Of the same minde was Lactantius that Antichrist should ouercome three kings qui tum Asiam obtinebunt in societatem assumetur à caeteris which shall then raigne in Asia but he shall be admitted to the societie of the rest c. Lactant. lib. 7. c. 16. But Lactantius here saith that the three kings which Antichrist shall subdue shall be three kings of Asia whereas Pererius and so likewise Bellarmine suppose them to be in Africa so well men agree together when they follow their owne fansies 2. Whereas Pererius would haue Antichrist to be the greatest Monarch that euer was in the world because it is said v. 24. that he should doe that which his fathers had not don nor his fathers fathers that place is vnderstood of Antiochus who is not simply saide to doe that which his fathers had not done for there were of his predecessors mightier then he as Seleucus Nicanor and Antiochus the great but none had made such spoile of Egypt before as he should doe as hath beene further shewed qu. 31. 3. But that Antichrist shall insinuate himselfe rather as a craftie deceiuer then as a mightie conqueror is euident by S. Pauls description 2. Thess. 2. 9. Whose comming is by the working of Sathan with all power and signes and lying wonders in all deceiueablenes of vnrighteousnes and v. 11. God shall send them strong delusions to beleeue lies He shall deceiue rather with lies and false doctrine then conquer by force and violence So S. Iohn describeth the Antichrists in his time by their corrupt doctrine 1. Ioh. 2. 18. and 4. 3. see more hereof Synops. Centur. 1. err 64. 5. Controv. Of Antichrists miracles 1. It is also an old opinion that Antichrist shall worke many strange miracles as Hyppolitus thus setteth them downe Leprosos mundabit paraclyticos sanabit daemones expellet c. he shall clense the lepers heale them that haue the palsey cast out deuills he shall tell things farre off as if they were present raise the dead remooue mountaines walke with his feete vpon the sea bring downe fire from heauen he shall turne the day into darkenes and night into day and bring the Sunne about which way he will and he shall shew that all the elements are obedient vnto him so also Lactantius saith l. 7. c. 17. that he shall stay the sunne from his course and cause images to speake 2. Pererius also deliuereth his opinion thus speaking more distinctly of these miracles Some are profitable miracles as such as Christ did in healing of the lame and sicke some are curious as to cause images to speake and to cause ignorant persons and children to speake with diuers tongues some are powerfull miracles as to bring downe fire from heauen and to command the Sunne all these things he thinketh Antichrist shall doe But yet there are some miracles which are done by a supernaturall power as to raise the dead which onely God can doe and these shall be exempted out of Antichrists power yet whatsoeuer may be wrought by naturall causes Antichrist the deuill concurring with him shall doe though they be neuer so strange 3. But these are mens phansies and dreames 1. to heale diseases naturally incurable as to make men see or heare that are naturally blind is beyond any naturall cause and onely the Creator can heale those defects in his creature 2. much more supernaturall is it to command the Sunne and to change the season of the day or night the Deuill can doe none of these things 3. Neither can he by his owne power raise lightning and tempest for the Lord brought vpon Egypt by Moses ministerie the great thunder and lightening and the fire which came downe from heauen and destroied Iobs sheepe is called the fire of God wherein it pleased God to vse the ministerie of Sathan for if this were in Satans power then Baals priests that serued the Deuill might haue brought downe fire from heauen to consume the sacrifice as Elias did 4. The Deuill yet when the naturall causes beginne to worke can applie them and remooue them from place to place as the fire and lightning beeing caused by Gods power he might bring it downe vpon Iobs sheepe and the winds first raised he directed vpon the house where Iobs children were though of
other forme haue appeared vsing the speach of man it would haue seemed monstrous 3. And by this the Angels did testifie their loue vnto man similitudo conciliat amorem for likenesse of things begetteth loue 4. Because Angels doe count men their fellowe seruants they propound vnto them both the same ende euerlasting glorie in heauen they are both vnder the same head Christ. 5. the Angels did so appeare for the honour of Christs incarnation who they knewe should take our nature vpon him they therefore by this meanes did dignifie the nature of man 6. Beside the parts of mans bodie doe expresse and set forth diuerse Angelicall properties as the head their vnderstanding the eyes their knowledge the hands their ministerie the feete their readines and agilitie c. these reasons may be rendred why it pleased God that the Angels should manifest themselues in humane shape Perer. Quest. 37. Of the sudden change and conuersion that was in Nebuchadnezzar with the parts thereof Nebuchadnezzars conuersion appeareth both by his religious actions toward God and by his thankefull rewarding of his seruants ver 30. 1. His religious actes consist 1. in his confession of the praise of God 2. in the decree which he made concerning the name and worship of God 1. Gods praise is set forth both by his owne worke in the deliuering of his seruants by sending his Angel and by the constancie of his seruants set forth by two effects in that they refused to obey the kings commandement and because they did rather chose to giue their bodies to the fire then to worship any sauing the Lord. 2. In the decree there is first expressed the offence if any should blaspheme the name of God then the punishment which is twofold vpon their bodies they shall be drawne in peices and on their houses they shall be made a iakes then the reasons added from the power of God 2. Then is expressed ver 30. how Nebuchadnezzer promoted these three men in the prouince of Babel ver 30. Quest. 38. Whether this were a true conuersion in Nebuchadnezzar 1. Pererius thinketh that Nebuchadnezzar was truely and indeede conuerted which he would prooue by the effects thereof namely these fower 1. the confession of his error 2. the aduancing of true religion 3. the exalting of those that feared God 4. and seuere punishing of all blasphemers and enemies vnto God But these were temporarie effects they continued not they were therefore no signes of a true conuersion 2. The truer opinion then is that Nebuchadnezzar was but mooued and affected for a time by the strangenesse of this miracle he was not truely conuerted 1. As were the effects of his faith such was his faith but the effects were but temporarie they lasted but a while for presently after in the next chapter he seeketh againe vnto his sorcerers for the interpretation of his dreame Iun. 2. he could haue no true faith because he had no true knowledge of God seeing in the same houre as it were a little before he had commanded the golden image to be worshipped 3. permiscuit idola sua vero Deo he did ioyne his idols with the true God Calvin yet some thinke that he not long after caused the image to be pulled downe Osiander It is more like he did not because he continued in his old superstition in beeing addicted still to his enchanters and sorcerers 4. here was onely a naked miracle which is but a preparatiue vnto faith here was no doctrine or instruction out of the word of God whereby faith is begotten in vs Caluin 3. But Rupertus although his opinion be right that this confession of Nebuchadnezzar was tota respersa fermento tumidae vanitatis besprinckled with the leauen of swelling vanitie yet his reason is not good because he saith placuit mihi it pleased me to declare the signes which God had wrought apud me with me as though he should haue said nisi ob gratiam mei he did them onely for my cause whereas they were wrought against him Contra. 1. the words well interpreted are it became me not it pleased me 2. And these miracles and signes were wrought toward him or with him because he was thereby brought to acknowledge and confesse his error and to giue the praise vnto God 4. But Oecolampadius goeth yet further and giueth such commendation of this confession of Nebuchadnezzar fungitur in hoc non solum poenitentis fed Apostoli officiâ— he herein dischargeth not onely the dutie of a penitent person but euen of an Apostle also in writing of epistles c. But the king confessed as much in effect before cap. 2. 47. that the Lord was a God of Gods and the Lord of kings and yet after that he made the image 5. Yet on the other side are we farre from the opinion of Apollinarius that the king regio fastu condiderit hanc legem c. of princely pride and vanitie did make this lawe against blasphemers But although these were but temporarie effects and fruits of his faith yet for the time they were in truth for if the king had sought his pompe he would not in this manner haue laid open his errour to all the world and praised the constancie of these men 39. Quest. Whether blasphemie is to be punished with death 1. Apollinarius thus obiected that the punishments which the Lord inflicteth in his law are executed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of amendment not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of retribution for no punishment can counteruaile the greatnes of sinne and therefore in such sinnes such seueritie is not to be vsed 2. Contra. 1. Deus internam pravitatem suo iudicio reservat c. God reserueth the inward impietie for his owne iudgement but the outward offence the Magistrate is to restraine by law Oecolampad 2. By the law of God the blasphemer was put to death 3. And if an heathen Prince did decree such a seuere punishment against blasphemie much more ought a Christian Magistrate Polan 4. Origen saith si patri maledicens morte multatur c. if he that curseth his father be put to death how much more he which blasphemeth God our heauenly father the Canon saith blasphemâ—us secundum legem est decapitandus secundum canonem anathematizandus a blasphemer according to the ciuill law is to be beheaded according to the Canon to be anathematized and held accursed In the Laterane Councill thus it was prouided against blasphemers si munus publicum gesserit c. if he bare a publike office the first and second time he should loose the benefit of his office for three moneths the third time he should be depriued si Clericus if he were a Cleargie man the first time he should loose the profits of one whole yeare the second he was to be depriued of his benefice and the third time inhabilis reddatur he was made vncapable of that function si nobilis c. if he were
a noble man the first time he should pay 25. ducats the second 50. the third time that he offendeth nobilitatum perdat he should loose his nobilitie If he were a common person he should be imprisoned if he offended more then twice he was to be enioyned to stand one whole day before the Church doore if yet he continued in the sinne of blasphemie ad perpetuos carceres vel ad triremes damnetur let him be condemned to perpetuall prison or to the gallies 40. Quest. Whether the three last verses doe belong vnto this second chapter v. 31. Nabuchadnezzer vnto all people nations and languages c. The vulgar Latine following the Septuag so also Pererius doe make these three last verses part of the third chapter some also of the Hebrewes doe the like But they are better referred vnto the historie of the next chapter as Iun. Vatab. Calvin Oecolampad Pellican Osiand Bulling so also Lyran. gloss ordin Hugo Cardin. doe thinke that this Epistle was written by the king after the Lord had humbled him and depriued him of his vnderstanding and afterward restored him againe as it followeth in the next chapter the reasons for proofe herof are these 1. Because the style and manner of writing in the first person the epistle beginneth thus Nabuchadnezzer king To all people c. and v. 32. I thought it good agreeth with the first words of the next chapter I Nabuchadnezzer c. 2. He intendeth to declare the signes and wonders which God wrought toward him such as specially concerned him and none did more particularly touch him then his transformation into the life of a bruit beast 3. If this epistle should not haue coherence with the narration following it should be much imperfect for he saith I thought good to declare the signes and wonders and yet he declareth none if this epistle should not haue relation to the next chapter Seeing then that these 3. last verses are a part of that chapter the questions here arising shall be there handled 4. The places of doctrine 1. Doct. That the godly haue alwaies some enemiâ— or other to encounter with v. 1. Nebuchadnezzer the king made an image of gold c. Many are the aduersaries and diuers the assaults and combates which are opposed to the faithfull their enemies are cither internall which is their owne corrupt concupiscence whereof S. Paul speaketh Rom. 7. 23. I see an other law in my members rebelling against the law of my minde or externall which are enemies spirituall and inuisible as Sathan with all his temptations as S. Paul saith We wrastle not against flesh and blood but against principalities c. against spirituall wickednesses Eph. 6. 12. or enemies visible which are either Gentiles and idolaters or heretikes and schismatikes as the Apostle saith he was in daunger among the Gentiles and among false brethren 2. Cor. 11. 26. 2. Doct. Of the manner of accusation which the wicked lay in against the seruants of God v. 8. That same time came men of the Chaldeans and grieuously accused the Jewes 1. As the Chaldeans were the first that gaue counsell to the king to make this image to entrappe the faithfull Iewes so it is the guise of the enemies of Gods Church to lay stumbling blocks before the seruants of God and to make lawes to entangle them as they practised against Daniel c. 6. 2. They are readie to take any occasion to accuse them as the Chaldeans here 3. They omit no time they vse all speed and opportunitie to prosecute their wicked enterprise as the Chaldeans came the same time and houre and made their complaint 4. They are flatterers and make Princes beleeue that they are very obseruant of their lawes and pray for their prosperitie as here they wish the king may liue for euer whereas they doe onely make a way hereby to worke more mischiefe 5. They doe set themselues specially against poore strangers and make them odious by their countrey as they say v. 12. There are certaine Iewes 6. They accuse them of vnthankfulnes mutinie and rebellion as these Chaldees doe here v. 12. and it is the vsuall accusation against the seruants of God as though they were contemners of the lawes and decrees of Princes 3. Doct. That God is one v. 12. Neither will they serue thy gods c. The Gentiles brought in an infinite number of gods Hesiode saith that they worshipped 30. thousand gods the same also is testified by Eunomius lib. de falsit or aculor Tertullian in Apologet. alledgeth out of Marcus Varro that they had thirtie gods called by the name of Iuppiter 1. But the Scripture euidently testifieth that God is but one as Deut. 6. 4. Heare O Israel the Lord our God is the Lord onely Deut. 32. 39. Behold heare O Israel for I am he and there is no gods with me Psal. 86. 10. thou art great and doest wondrous things thou art God alone Isa. 45. 5. I am the Lord and there is none other there is no God beside me 2. yea the Philosophers and wise men among the heathen though the vulgar sort worshipped a multitude of gods did hold that there was but one beginning of all things as Trismegist 4. dialog Pymandri saith Vniuersum mundum verbo non manibus fabricatus est opifex c. that one workeman made all the world with his word not with hands Orpheus in his verses calleth God protogonâ—â— the first begotten that nothing was before him and that all things were created by him Iustinus Martyr alleadgeth out of the verses of Sybil vnus Deus solus c. that there is one God alone vnbegotten omnipotent inuisible Sophocles both a Philosopher and a Poet doth affirme the one God to be the creator of the world so Thales Pythagoras Socrates Plato Chrysippus did all affirme that there was one God whome they called a diuine Spirit and as it were the soule of the world And it is said of Aristotle that when he was at the very point of death he cried out causa causarum miserere meâ— O thou cause of causes haue pitie on me And they were induced thus to thinke by these and such like reasons 1. Because they saw that in a Commonwealth the Monarchicall state was the best in a kingdome one Prince in an armie one generall in a shippe one gouernor in a beehiue one master-bee so in the world there is one chiefe Ruler and moouer of all things 2. God is an infinite spirit but one infinite thing can not stand with an other 3. God is loue vnitie concord but where many gods are there is varietie not vnitie discord not peace 4. Like as in the bodie though there be many and diuers parts there is but one soule the fountaine of life and motion in the bodie so is it in the greet world 4. Doct. We must be resolute in religion v. 16. We are not carefull to answer thee in this matter These three holy men could not be neither by
is not sufficient for temporall deliuerance to haue a good cause for thorough ambition vaine glorie and vaine confidence men may be carried to maintaine a good cause as Brutus that stood for the libertie of the commonwealth because he had no better successe said in discontent virtutem esse rem friuolam that vertue was a friuolous thing he considered not that through his ambition and trusting to his owne wit he ouerthrewe a good cause so in this place it was not Daniels innocencie onely that deliuered him but the cause was his faith he trusted in God Calvin 2. God doth not alwayes deliuer temporally As he suffered Ignatius to be torne of wild beasts and Polycarpus to be consumed of the fire yea at sometime he sendeth the same man deliuerance and not at an other as Peter was deliuered out of Herods hands at Ierusalem but he suffred vnder Nero at Rome yet are not the children of God forfaken for when they are taken away by death they then are most of all deliuered at once from all the calamities of this world and are receiued into euerlasting glorie Bulling 3. There is then a threefold kind of deliuerance 1. there is a temporall deliuerance from death and danger here as Daniel was now deliuered 2. there is a deliuerance from sinne as in this place Daniel liberatur à morte Rex à peccato Daniel is deliuered from death the king is freed from his sinne Melancthon 3. there is a deliuerance and preseruation to eternall life as the godly conseruantur ad vitam eternam are so preserued so that in death it selfe they perish not Osiand Quest. 27. Of Darius ioy v. 23. Then was the king exceeding glade 1. There were two speciall causes of Darius ioy lâ—tâ—tus est amici nomine he reioyced on the behalfe of his friend who was now deliuered by this great miracle Oecolamp and he found his conscience somewhat quieted which was perplexed and troubled before when he refused his meate and would not heare the instruments of Musicke 2. Yet this was but a carnall ioy it was much differing from the true spirituall ioy which the children of God haue when they are assured of the fauour of God and of the remission of their sinnes whereof the Prophet Dauid speaketh Psal. 4. 6. Lord lift thou vp the light of thy countenance vpon vs thou hast giuen me more ioy of heart then when their wheat and wine did abound 3. Yet this ioy of the king and the sight of this miracle made the king more couragious and bold that whereas before he feared the nobles and against his own conscience condemned Daniel now he deliuereth Daniel and causeth them to be cast into the lyons denne in his stead and whereas the stone was sealed both with his owne ring and the nobles he now â—tayeth not for their consent bâ—t by his regall authoritie Daniel was fetcht out of the den Quest. 28. Whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne v. 24. 1. Some here doe answer non est lex aequior vlla quam neces artifices arte perire sua c. there is no more iust lawe then for the deuiser of mischeife to perish in his owne deuise as Haman was hanged vpon the gallowes which he had made for Mordechai gloss iuterlin Hugo this reason satisfieth why the authors of this mischiefe were punished but not why their wiues also and children should suffer with them 2. Bullinger sheweth the equitie hereof by the like iudgements of God as in the destruction of the olde world and of Sodome and in Sauls expedition against Amalech in all these neither men women or children were spared So it is vsually seene that in warre famine pestilence the calamitie is generall But there is great difference betweene the iudgements of God inflicted either immediately by himselfe or by his commandement which are alwayes most iust though we see not the reason thereof and the iudgements of men God may doe that iustly beeing Lord and Creator of all who may giue and take life at his pleasure which man doth vniustly 3. Calvin graunting that the wiues and children may for the sinnes of their husbands and fathers iustly suffer ciuill punishment as infamie losse of goods corruption of blood and such like saith longe durius est c. it is a harder matter to slay the children with the parents And he seemeth to resolue vpon the crueltie of the Persian gouernement scimus reges Orientales exercuisse immane barbarum imperium c. we know that those Easterne kings did exercise a barbarous and cruell dominion yet simply he would not haue this example condemned But howsoeuer the Persian kings gouerned cruelly this example of iustice is simply to be commended in the king as shall appeare by this which followeth 4. There are then foure things which doe iustifie the kings sentence against Daniels accusers 1. The greatnes of the offence which deserued a great and extraordinarie punishment they sinned against God by hatred of the true religion against the king in abusing his facilitie and deceiuing him and they were false accusers against Daniel they offended also against the whole commonwealth which by Daniels care was peaceably and quietly gouerned Bulling Iun. annotat 2. The law of reâ—alion required that false accusers should induâ—â— the same punishment which by their false testimonie they would haue brought vpon others according to Moses law Deut. 19. 19. So the Lacedemonians did vse to put to death false accusers as the Athenians did flatterers As these then by their false suggestions caused Daniel to be cast into the lyons denne so are they iustly serued themselues And as they would haue depriued the king of his friend so they perish with their friends Oecolampad 3. The custome of nations is to be considered which was for the treason committed against the king or commonwealth either against their honour or life to punish both the offenders themselues and their posteritie As this enterprise was both against the kings honour and against the peace and tranquilitie of the commonwealth Seneca giueth this reason of this custome and law of nations Nam parentes liberique eorum qui interfecti sunt propinqui amici in locum singulorum succedunt for the parents and children of them which were slaine their friends and kiâ—â—ed doe succeede in their places c. that is they are all like to be conspiratours as the other were Arcadius and Honorius after they had extinguished the conspiracie of Talnia doe thus resolue in their rescript in Codic tit ad leg Iul. Paterno deberent perire supplicio in quibus paterni hoc est haereditarij criminis exempla metuuntur they ought to suffer their fathers punishment seeing the like example is feared in them of that hereditarie crime The generall custome and law of nations which was to punish the children with the fathers in treasonable attempts sheweth the equitie
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
Olympiad Bulling Perer. and their reason is this because they hold Christ to haue died in the 33. yeare of his age in the 4. yeare of the 202. Olympiad by which account his birth will fall out in the 4. of the 194. Olympiad Here Cyril Hycrosol is found to be in a great error who affirmeth catech 12. that Christ was borne in the 4. yeare of the 186. Olympiad which was aboue 30. yeares before so that by this reckoning Christ in the 15. yeare of Tiberius when he was baptized should be aboue 60. yeares old 66. Quest. Of the computation of yeares from the creation to the the natiuitie of our blessed Sauiour 3. We will come now to the Iewes computation which is either by the casting of the yeare of the world or by the yeares of their kings and gouernours other waies they haue to recken by but these are most pertinent to this busines in hand 1. Pererius counteth from the beginning of the world to the birth of Christ 4022. yeares which summe he thus collecteth by parcels From the creation to the flood were yeares a 1656. as may be gathered Gen. 5. by the age of the fathers then he reckoneth from the flood to the birth of Abraham counting 30. yeares for Cainan 322. from the birth of Abraham vnto the Promise 75. Gen. 12. from the Promise to the giuing of the Law 430. Gal. 3. frō thence to the building of Salomons Temple 480. 1. king 6. 1. then to the beginning of the Olympiads in the 8. yeare of Ahaz 283. and from the 1. Olympiad to the 4. yeare of the 194. Olympiad wherein Christ was borne 776. yeares all these summes laid together from the beginning of the world to the birth of Christ he summeth to 4022. yeares in all But Pererius diuersly faileth in this his reckoning 1. for in the second summe from the flood to Abrahams birth he committeth two great errors for 1. he counteth 30. yeares for Caynan which is not in the originall but onely in the Septuagint 2. and beside he reckoneth but 292. yeares supposing Abraham to haue beene borne in the 70. yeare of his fathers age whereas he was borne in the 130. yeare for he was but 75. yeare old when his father was 205. so that from the flood to Abrahams birth were 352. yeares he then with forged Cainans 30. making but 322. yeares wanteth yet 30. more of the iust reckoning 3. further he setteth the beginning of the Olympiads in the 8. yeare of Ahaz whereas it is more probable they beganne 23. yeares before in the 2. yeare of Iotham here then he commeth 23. yeares too late 4. and in his last summe of 776. he ouerreacheth aboue an 100. yeares for from Ahaz 8. yeare to the 11. of Iehoiakim when the captiuitie beganne are but an 134. yeares as may be gathered by the seuerall yeares of the raignes of the kings of Iudah from thence to Cyrus 70. from Cyrus first to the passion of Christ 490. from which summe must be diducted 33. years from the passion of Christ to his birth the whole summe is but 661. 2. Let vs then further see how these yeares from the beginning of the world vnto the birth of Christ are otherwise summed The chronologie and computation of yeares added in the ende of the Genevean translation counteth from Adam to Christs incarnation 4017. yeares which they gather thus From the creation to the flood 1656. from the flood to Abrahams departing from Chalde 423. from Abrahams departing thence to the departing of Israel out of Egypt 430. from thence to the building of the Temple 480. from thence to the captiuitie of Babylon in the 11. yeare of Zedekiah 441. then to the building againe of Ierusalem 143. from thence to Christs death 478. The whole summe is 4051. from whence 33. yeares and an halfe beeing diducted there will remaine 4017. yeares and an halfe But this account may be thus excepted against 1. they count from the 4. yeare of Salomon when the Temple beganne to be built to the 11. yeare of Zedekiah 441. yeares wheras from the 1. of Salomon to the last of Zedekiah by Iunius computation there are but 412. yeares or thereabout by some others not aboue 430. Oecolampad H. Br. Concent 2. they count form the first destruction of Ierusalem to the passion of Christ 621. yeares whereas there are at the most but thence to Cyrus first 59. which with the 11. yeares from Ieconias captiuitie make vp the 70. yeares and 490. which put together make 549. So that they doe exceed in these two last summes almost 90. yeares but they differ more in the whole summe from the creation to the natiuitie as shall be shewed in the true computation 3. But they are farre wide which doe recken from Adam vnto the birth of our Sauiour 5199. yeares which summe they doe gather by these particulars From the creation to the giuing of the Law they account 3689. yeares from thence to the natiuitie of Christ 1510. which make the said summe of 5199. wherein this is a great ouersight committed for from the creation of the world to the giuing of the Law there are not aboue 2500. and odde yeares which are counted thus from the creation to the death of Ioseph are 2368. yeares from thence to Moses birth 60. yeares who was 80. yeares old at their departure out of Egypt when the Law was giuen all make but 2508. yeares which summe wanteth of the foresaid number of 3689. a 1181. yeares 4. There is an other account made by the yeares contained in the seuerall historicall bookes of Scripture as Iunius hath summed them thus Genesis containeth the historie of 2368. yeares Exodus 142 The other bookes of the Pentateuch to the death of Moses 40 Ioshuah 17 Iudges 299 The 1. of Samuel 80 The 2. of Samuel 40 The 1. of Kings 118 The 2. of Kings to the destruction of Ierusalem in the 11 of Zedekiah 294 Thence to Cyrus 1. 59 To the building of the Temple 106 Thence to the destruction of Ierusalem 490 The whole summe of these yeares put together amounteth to 4053. from which summe if 73. years be diducted from the birth of Christ to the destruction of the citie 33. to his passion and 40. thence to the ende of the citie there will remaine from the creation of the world to the natiuitie of our Sauiour 3980. yeares In which summe two things may be excepted against 1. in the yeares ending in the 11. of Zedekiah which are cast to 3398. there want iust 22. yeares for the 11. of Zedekiah was in the yeare of the world 3420. and the cause of the fayling is this Iunius giueth but vnto Amaziah 17. yeares and then immediatly to Vzziah or Azariah 52. for he thinketh that whereas the storie saith that Amaziah raigned 29. yeares the last 12. he spent in a priuate life and so those yeares are counted to his sonnes raigne thus Iun. annot 2. king 14. 2. 21. But it is
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
more then to haue Cesars image in their coine 2. This was done rather after the passion of Christ as Oecolampad inferreth out of Iosephus 3. And though they were remooued yet it is like they stood there some certaine time 4. Neither onely is this abomination of desolation to be restrained to the images which Pilate brought in but it comprehendeth also other like profanations as that of Caligula before mentioned for the word is put in the plural shakutzim abominations Now that this is the most fit and conuenient sense of this place our reasons are these 1. because this reading of the Septuagint and vulgar Latin in the Temple shall be the abomination of desolation is confirmed and warranted by our blessed Sauiour Matth. 24. When ye shall see the abomination of desolation standing in the holy place 2. The abomination of desolation which was in Antiochus time foreshewed Dan. 8. 13. 11. 31. they shall pollute the Sanctuarie c. and set vp the abominable desolation is taken in that sense which was the abominable idol of Iuppiter Olympius which was set vp vpon the altar as appeareth 1. Macc. 1. 57. and Iosephus also writeth that he caused the Sanctuarie to be called the Temple of Iuppiter Olympius lib. 12. antiquit c. 7. The like meaning of the same words is also insinuated here 3. The Hebrew word shakutz abomination is peculiar to idols as 1. king 11. 5. Milcom is called shakutz the abomination of the Ammonites the abomination then and abominable thing is most properly vnderstood to be some abominable idol set vp 4. The word also canaph wing is applied to the Sanctuarie as Psal. 61. 4. I will dwell in thy Tabernacle for euer and my trust shall be vnder the couering of thy wings where Dauid alludeth to the Cherubims which strercheth out their wings and ouershadowed the Arke So Matth. 4. 5. the place of the Temple whether Christ was carried in his second temptation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wing that is the pinnacle or battlement of the Temple Pintus taketh the wing for the spreading of the banners in the Temple R. Saadinh by the wing of abomination interpreteth the hand of those which taee abominable things as swines flesh but this is forced and he seemeth especially to haue reference to Antiochus times It is most fitly therefore referred to the Temple the wing or pinacle and part beeing taken for the whole Oecolamp or because in the inward parts were the Cherubims with their stretched-out wings Osiand or rather because the Temple was in respect of the defence thereof and Gods presence called the wings of God Bulling and it stood in the highest part of the citie as ouershadowing the rest as it were with wings see more of the diuers acceptions of this word in the question next before 89. Quest. v. 27. Whether the desolation of Ierusalem here spoken of should be finall The words are thus translated vntill the consummation euen determined shall it be powred vpon the desolate Iun. the meaning of which words is that like a continuall dropping and ouerflowing so shall one calamitie follow an other vntill they be vtterly made desolate 1. R. Salomon vnderstandeth this consummation of the last battell of Gog and Magog in the ende of the world vntill that time should this desolation be but then the Messiah should ouercome all the aduersaries of the Iewes and the citie and Temple should be reedified againe But the battell of Gog and and Magog was past long before Christs time neither should the Messiah come into the world as a victorious Prince he was to be put to death as here the Angel foresheweth see this opinion before confuted qu. 78. 2. Lyranus inferreth vpon these words vsque ad consummationem finem vnto the consummation and ende c. that prope finem mundi c. toward the ende of the world the falsenesse of Antichrist beeing detected by the preaching of Henoch and Elias the Iewes shall be conuerted vnto Christ and vntill that time this desolation shall be c. But that conceit of Henoch and Elias preaching in the ende of the world hath no ground neither shall the comming of Antichrist be deferred so long vnto the ende of the world the Iewes conuersion is expected but their citie and Temple shall neuer be restored againe for that would hinder their conuersion vnto Christ. 3. Wherefore out of this place rather it may be concluded that this ouerthrowe of the citie which is here spoken of should be the beginning of their finall and perpetuall desolation which may thus further appeare 1. This is testified in other places of the Scripture that a finall destruction was determined ouer this people as Ier. 19. 11. I will breake this people and this citie as one breaketh a potters vessell that cannot be made whole againe so also the Prophet Isay saith after he had prophesied of diuerse calamities which should fall vpon them yet for all this his wrath is not turned away but his hand is stretched out still Hereunto agreeth S. Paul speaking of the Iewes who both killed the Lord Iesus and their owne Prophets and haue persecuted vs and God they pleased not and are contrarie to all men c. for the wrath of God is come vpon them to the vtmost c. 1. Thess. 2. 16. And yet the Prophet Isay more euidently prophesied of the finall ruine of the citie c. 25. 1. 2. O Lord thou art my God I will exalt thee for thou hast made of a citie an heape of a strong citie a ruine c. it shall neuer be built againe 2. This further may appeare by comparing this desolation of Ierusalem with the former times of their captiuitie In Babylon they were captiue but 70. yeares afterward the citie and Temple were repaired vnder Antiochus the Temple and citie lay wast 2300. daies Dan. 8. 14. that is 6. yeares 3. moneths and an halfe But this desolation and captiuitie hath now continued aboue 1500. yeares Now whereas the Prophet Hagge saith c. 2. 7. Thus saith the Lord of hosts Yet a little while and I will shake the heauens and the earth c. I will â—â—one all nations and the desire of all nations shall come seeing that in the Prophet Hagges time which is almost 2000. yeares since the Messiah was then to come within a little while what hope can the Iewes now haue after so many yeares to expect an other Messiah 3. Beside this is an euident argument of the finall and perpetuall desolation of the Iewes citie and Temple because they haue attempted since this destruction by Titus to haue restored their Temple and Commonwealth but they were hindred from going forward vnder Adrian the Emperour some 64. yeares after this calamitie the Iewes vnder their captaine Benchochab or Barchochab thought to recouer their libertie they held 50. castles and 980. townes and fortified Beth-oron Adrian came and besieged the citie 3. yeares and 6. moneths at the length
controversie 19. Contr. Why the Lord suffereth Antichrist to rage against his Church That is no reason which Bellarmine pretendeth that the Romane Church is by their outward prosperitie knowne to be the true Church and therefore it is giuen vnto them to prosper but these rather are the causes 1. That herein Gods mercie may appeare who for a long time tied vp and bound Saâ—han though for a while he be let loose yet in that vntill the reuealing of Antichrist he was bridled and not suffered hetherto to powre out all his malice against the Church of God it must be ascribed to his mercie 2. The Lord by this persecution vnder Antichrist will trie out the faithfulnes of his seruants that they may be discerned from the hypocrites as it is shewed here in the former verse that diuers were suffered to fall into affliction to trie and purge them both that they might be scuered and purged from hypocrites as the wheat is from the chaffe and drosse and that the Lord also might haue experience of the faithfulnes and constancie of his seruants Hereupon Hyppolitus thinketh that the Martyrs vnder the tyrannie of Antichrist shall be the most glorious Martyrs that euer were in any persecution before which verily may be affirmed of our holy Martyrs that suffered in the daies of Queene Marie in England and then and since in other places for beside that their torments and cruell manner of death were equivalent the cause for the which they suffered was more hard to be iudged of and their enemies more subtle for the Martyrs of the Primitiue Church died for not yeilding vnto most grosse idolatrie of the heathen which was most manifest impietie and their aduersaries were professed enemies to all Christianitie But these latter Martyrs suffered for matters of religion euen controuerted among Christians and their persecutors themselues pretending to be Christians 3. A third reason is that God by the hypocrisie and tyrannie of Antichrist punisheth the sinnes of the world which abounded at the reuealing of Antichrist Hyppolitus thus well setteth forth the iniquitie of those times wherein Antichrist shall come omnes suo arbitratu vivent silij manus inijcient in parentes c. all shall liue as they list the sonnes shall lay violent hands vpon their parents the wife shall deliuer the husband to death the husband the wife masters shall be cruell toward their seruants and seruants shall be stubborne against their masters no man shall reuerence the aged nor haue pitie on the poore then shall enchanters and sorcerie be in force Pastours shall become wolues and Monks shall couet and desire the things of the world c. All these vices and corruptions abounded in the world when Antichrist beganne to shew himselfe and these things are yet practised vnder the Romane tyrannie Wiues doe accuse their husbands and husbands their wiues children the parents and parents the children one brother riseth against an other to put them to death for religion So that for these and other sinnes the hard yoke of Antichristian bondage yet lieth vpon the world And S. Paul sheweth the reason thereof 2. Thess. 2. 11 12. God shall send them strong delusions to beleeue lies that all they might be damned which beleeue not the truth but had pleasure in vnrighteousnes And so those nations which are yet in bondage vnder Antichrist because they desire not to leaue their superstition and vnrighteous liuing but still continue enemies to the truth therefore they are by the iust iudgement of God kept still in ignorance and misbeleefe 20. Controv. That out of this text v. 36. it can not be prooued that the Pope is not Antichrist as Bellarmine intendeth Bellarm. lib. 3. de Rom. Pontiâ— c. 21. goeth about to prooue by diuers arguments out of this text that the Pope can not be Antichrist Argum. 1. Antichrist here described shall doe what he list and exalt himselfe against God as not holding himselfe tied vnto any law nor acknowledging any superiour so doth not the Pope who taketh himselfe to be bound vnto the law and confesseth Christ to be his Iudge and superiour Ans. The Pope confesseth thus much in words but in effect he abrogateth the law of God and so consequently denieth Christ to be his superiour 1. The Pope dispenseth against the law of God which sheweth his superioritie ouer the law Pope Martin the 5. with the aduise of his Popish diuines dispensed with one to marrie his owne sister germane this is committed to writing by Antoninus Florentin summ 3. p. tit 1. c. 11. § quod Papa whome Necolaus Boerius followeth consil 20. vtrum papa numer 26. such were the incestuous mariages of Egypt for Ptolome Philadelphus maried his owne sister Berenice and so did Ptolome Philopator his sister Eurydice whome he killed Ptolome Physcon married Cleopatra his brother Philometors wife in which very case the Pope dispensed with Henrie the 8. to marrie his brother Prince Arthurs wife Likewise the law of God forbiddeth the setting vp of all images to be worshipped Levit 18. 9. which the Pope commandeth euery where to be done The holy Apostle saith that concupiscence is against the law and consequently sinne Rom. 7. 7. But the Pope in his Councell of Trent decreed the contrarie that concupiscence is not vere proprie peccatum verily and properly sinne 2. As the Pope alloweth that which Gods law forbiddeth and condemneth so likewise he forbiddeth that which Gods word alloweth and commandeth As Gods word commandeth obedience to parents but the Pope set Conradus and Henrie against their father Henrie the 4. who warred against him and Henrie depriued him of his Empire and of Christian sepulture Our Sauiour biddeth to giue vnto Cesar the things which are Cesars as homage tribute obedience but Gregorie the 2. forbad tribute to be paied to Leo the 3. for pulling downe of images or any obedience to be yeilded vnto him The Scripture alloweth that they which haue not the gift of continencie should marrie but Calisthus the 3. refused to dispense with the marriage of a certaine Deacon that alledged he had not the gift of continencie for whome also Cardinal Senensis entreated who was afterward Pope called Pius the 2. who writ hereof vnto his friend in these words alterum Papam expectandum qui melior sit that an other Pope must be expected who should be better Boerius loc citat num 20. The Scripture counteth mariage honourable and maketh it free for all men Hebt 13. 4. yet the Pope forbiddeth mariage to his Clergie as a disgrace to their orders 3. And that it yet may more euidently appeare how the Pope extolleth himselfe aboue Christ In the yeare 1447. when Felix was Bishop of Rome who succeeded Eugenâ—us this answer was made by the Cardinal of S. Angel to the Embassadors of Bohemia Siquis non crederet Christum esse verum Deum hominem idem sentiret Papa eum non damnatum â—ri if any did not beleeue Christ to be
Dan. c. 1. c. 3. yet there was neuer an vniuersall persecution before for religion among the Iewes H. Br. in Daniel But Lyranus obiecteth so also Pererius and Pintus that there were greater persecutions before then this vnder Antiochus both intensive extensive in the intending and extending thereof in the greatnes and in the continuance the persecution by Nebuchadnezzer was both greater for the citie and Temple was destroied and many carried away captiue and many slaine it was also longer for it continued full 70. yeares Contra. It is true that the captiuitie of Babylon continued longer then this persecution but it was not greater for beside that all these outward calamities of the sword captiuitie spoiling of citie and Temple here concurred they were generally persecuted for their conscience and religion which triall they were neuer put vnto before so that in this respect these may be said to be the greatest troubles which euer that nation had 4. Quest. What deliuerance the Angel speaketh of and of whome v. 1. At that time shall thy people be deliuered euery one that shall be written in that booke c. 1. Bullinger vnderstandeth this deliuerance not in this life but at the comming of Christ which time is called the day of refreshing But then this clause should be confounded with the next v. 2. where he speaketh of those that shall rise and awake out of the dust vnto eternall life he therefore speaketh of an other deliuerance here 2. Some referre it to the spirituall deliuerance of the faithfull from the persecution of Antichrist in the end of the world isti vere salvabuntur de tribulationibus Antichristi these shall truly be deliuered from the tribulation of Antichrist Lyran. so Calvine vnderstandeth it of the spirituall victorie and conquest whereby the faithfull are conquerors euen in the middes of death Osiander of the spirituall deliuerance of the faithfull from Antichrists superstitions by the preaching of the Gospel But Daniel doubted not but that all the elect should be spiritually deliuered therefore some other deliuerance is spoken of from those externall troubles 3. Iunius in his commentarie applieth it to the vocation of the faithfull by Christ that although many should be called in common to the knowledge of Christ at his comming yet the Elect onely should be effectually called vnto life eternall But some externall deliuerance is here signified as the Angel spake before of an outward troublesome time 4. Iunius in his annotations followeth an other sense that euery one should be temporally deliuered from those troubles euen euery one whome it seemed good vnto God in his immutable decree to preserue but by the booke here is vnderstood the booke of life wherein they were written which were ordained to euerlasting life not any such knowledge or decree of God for a particular deliuerance 5. Some giue this sense that all the Elect of the Iewes should by these afflictions be brought vnto life eternall God would sanctifie their afflictions vnto them that thereby they should be consecrate vnto God and so obtaine euerlasting life according ro their election M. H. Br. But in this sense is excluded the temporall deliuerance which is promised for the comfort of the people 6. Pellican doth expound it altogether of their temporall deliuerance that they which then stood for the law obtinuerunt claram Deo auxiliante victoriam obtained a most glorious victorie by the helpe of God But euery one of the Elect in that time of persecution were not deliuered and all that temporally escaped it is hard to say whether they were all elected 7. Wherefore both these the spirituall and temporall deliuerance must be ioyned together that euery one of Gods elect should be deliuered some both in bodie and soule if any of the elect were slaine and put to death in that persecution though their bodie suffered yet their soule should be deliuered and afterward in the resurrection both soule and bodie should be saued as it followeth v. 2. 5. Quest. Whether all the Iewes shall be called before the comming of Christ. Because some vnderstand this deliuerance of the people of the Iewes of their last conuersion and calling in the ende of the world as Lyran. Perer. it shall not be amisse by the way to touch somewhat of that matter 1. Theodoret vpon this place and Gregor hom 12. in Ezech. doe deliuer their opinion that not all the nation of the Iewes but onely so many as shall by the preaching of Henoch and Elias be conuerted to the knowledge of Christ shall be saued the rest which shall cleaue vnto Antichrist who shall most of all deceiue the Iewes they shall be damned as it is said Apoc. 14. 9. If any man worship the beast and his image c. he shall drinke of the wine of the wrath of God But 1. if none els of the Iewes shall be called saue such as shall be conuerted by the preaching of Henoch and Elias none are like to be called at all for that is a meere fable of the returne of Henoch and Elias in their owne persons to preach vnto the world as is afterward shewed Controv. 2. 2. this opinion includeth a contradiction for if at the comming of Antichrist whome the Iewes suppose to be their Messiah he shall most of all seduce them then is it like that very few of the Iewes shall be conuerted but rather more hardened their hoped for Messiah as they thinke beeing come 2. An other opinion is that vniuersally all the Iewes shall be called as Chrysostome inferreth vpon those words Rom. 11. 13. if the diminishing of them be the riches of the Gentiles how much more shall their abundance or fulnesse be which fulnesse Chrysostome thus expoundeth quando vniuersi ad fidem accessuri sunt when all of them shall come vnto the faith hom 19. in epist. ad Romanos 3. But the safer opinion is betweene both these that neither vniuersally the whole nation is like to be called for in their best times when as the worship of God most flourished among them there were many carnall men and vngodly persons among them neither yet shall so fewe of them be conuerted because of the generalitie of the Apostles words v. 26. and so all Israel shall be saued as here in these troublesome times euerie one of the elect was preserued But it is euident by S. Pauls prophesie of the calling of the whole nation that the greater part shall be conuerted and beleeue so that the other part of those which shall remaine in their blindnesse and hardnesse of heart still shall be but small in respect of the other And thus the Scripture vseth to take all for the most and greatest part Now that there shall be before the comming of Christ such a generall calling of the Iewes the Apostle prooueth out of Isay 59. 20. the deliuerer shall come out of Zion and shall turne vngodlinesse from Iakob this prophesie is not yet fulfilled for though some of
God and not held to be his people 2. this prophesie of the tyrannie of Antiochus was accomplished before Christ came in the slesh 2. Osiander thus interpreteth that first before the ende be populus Dei per Evangelij praedicationem colligendus est c. the people must be gathered together by the preaching of the Gospel but the text speaketh of dispersing and scattering not of gathering together the people of God 3. Of the second sort some doe thus interpret that before the ende of the world the Church shall be afflicta lacerata contrita afflicted rent as it were in sunder and troden downe Bulling Oecolamp But they read in the passive when the dispersion of the hand that is the power of the holy people is accomplished c. whereas it must be read actively when he hath accomplished to scatter c. and it hath beene before shewed that this prophesie concerneth not the ende of the world 4. Some referre it to the comming of Antichrist in the ende of the world and make this the sense when as Antichrist beeing destroied the faithfull which were before dispersed are returned to their place and freely professe the Gospel then shall an ende be of these things Perer. But this were to make the signe and the thing signified one the same for the thing signified is the peace and restitution of the Church this then cannot be giuen as a signe 5. Hierome expoundeth it of the oppression of the people of God by the hand of Antichrist ista generalis populi dispersio this generall dispersion of the people of God is giuen as a signe of the end of these things Perer. when Antichrist shall be killed Hug. Card. then shal be the resurrection of the dead Lyran. But neither doth this prophecie concerne the end of the world neither yet shall there be such a singular Antichrist as they imagine 6. Some vnderstand these words of the dispersion of the Iewes in the end of the world after the death of Antichrist to whome they did cleaue as their Messiah then the persecution of the Christians shall cease Hug. Card. But this deuise of the Iewish Messiah and Popish Antichrist is of like truth and certentie the one as the other 7. Of the third sort which applie these things vnto the time of Antiochus some vnderstand the hand of the holy people passively manum prementem the hand that oppressed the people of God that is Antiochus that after his end and destâ—uction there should be an end of these troubles Iun. M. Br. in comm Polan But 1. it seemeth an harsh interpretation the hand of the people that is the hand which was against the people 2. neither did all the troubles of the people ende after the death of Antiochus as the storie of the Macchabees sheweth 8. Wherefore I take rather Calvins sense for the generall meaning of the words that when the people shall be brought to so low an ebbe as that they shall seeme to haue no strength ac si manus illis contritae essent as though their hands were weakned and when there shall be such a persecution of the people of God vt nullus apparere audeat in publico that none daâ—e to appeare openly then shall these things come to passe Lyran. And this sense Pâ—ppus well confirmeth by the like place Apoc. 6. 11. where vnto the like question the like answer was made it was said vnto them that they should rest for a little season vntill their fellow seruants and their brethren which should be killed as they were were fulâ—illed the same thing is here meant by accomplishing to disperse the hand that is the power of the holy people that is when they are at the loweâ—t and there is small hope of any deliuerance and the Lord hath fulfilled the number of the faithfull which he purposed to trie then shall an ende and consummation be of all these things which came to passe vnder Antiochus when the faithfull were dispersed the Sanctuarie lay wast and small hope remained then the Lord looked vpon his people and sent them deliuerance and this is that which is saide c. 11. 34. that when they shall fall they shall be holpen with a little helpe when their state seemeth most desperate then God shall raise them vp an helper which was Iudas Macchabeus who was but small in respect of the power of Antiochus 21. Quest. What it was that Daniel vnderstood not v. 8. 1. Some thinke that Daniel here enquired of the ende of the world as the Apostles asked of Christ and as Christ answered his Apostles that the day and houre of his comming was not knowne no not to the Angels the like answer is made to Daniel here Bulling Oecolampad But as hath beene often fhewed before this prophesie concerneth not the ende of the world Daniel onely desireth to know what should befall his owne people 2. Pappus thinketh that Daniel vnderstood not what was meant by the time two times and halfe or a part of time that he tooke it not for any certen time for otherwise interrogationis illius nulla fuisset necessitas there had beene no necessitie of that interrogaâ—ion or question But if Daniel had beene altogether ignorant hereof he might haue asked the same question before c. 7. 25. where mention is made of a time two times and an halfe 3. Pererius thinketh that Daniel was ignorant of the particular circumstances of the former Propheticall narration as of the persons times and place of those seuerall prophesies of the battells of the kings of the North and South reuealed vnto him c. 11. so also Lyran. Hugo But Daniel enquired not of those particular circumstances which he might be ignorant of for that had beene too great curiositie but he asketh What shall be the ende of these things that is it then whereof he was ignorant As M. Calvin saith well haec ignorantia restringitur ad eius interrogationem this ignorance is restrained vnto the interrogation or question 4. Calvine further thus saith that Daniel was not altogether ignorant of the meaning of this prophesie but yet he vnderstood not in euery respect as afterward it was fulfilled he did not fully conceiue what should be meant by the time two times and a part of time Iun. in commentar that is though he did know how long the time of this great persecution should continue yet he was ignorant where it should beginne and where ende M. Br. and therefore his question is when shall be the ende of these things 22. Quest. Whether Daniel had altogether a repulse in his demaund 1. Some thinke whereas this answer is made to Daniel Goe thy way Daniel that because his question was curious to enquire of the ende of these things quod illum non exaudiâ—rit Angelus that the Angel did not heare him Calvin and that the Angel staied Daniel curiositie here as Christ did the Apostles Act. 1. It is not for you to know the times and
sinne so long to afflict his Church 4. Some vnderstand here no certaine but an indefinite and vnlimited time as Oecolamp multiplicatione dierum longum tempus Antichristianae impietatis agnoscas by the multiplying of dayes knowe that the time of Antichrists impietie shall be long so also Calvin by this number of dayes thinketh that tempus immensum a great time is signified 5. Pellican contrariwise inferreth magnus numerus sed breue tempus significat a great number of dayes but it signifieth a short time that the Iewes sacrifices should not long continue after Christs death But in that this number receiueth an addition of 45. dayes which make with the former summe a 1335. dayes it is euident that a certaine time is hereby signified 6. Wherefore that which he called before a time two times and an halfe is here explained to be 1290. dayes that is 3. yeares 7. moneths and about 13. dayes which must beginne from the profanation of the Temple by Antiochus which was in the 145. yeare the 15. of Casleu which was the ninth moneth 1. Mac. 1. 57. and must ende 45. dayes before Antiochus death Iunius setteth downe the time precisely when the 1290. dayes ended in the 15. day of the moneth Xanthicus which is the 11. moneth in 48. yeare when Antiochus by his publike edict and writing confirmed and ratified the Iewes religion restored by Iudas Macchabeus But the time will not agree if we beginne from the profanation of the Temple from the 15. of the 9. moneth Casleu in the 45. yeare from whence to the 15. of the 11. moneth Xanticus in the 48. yeare are but 3. yeares and iust 2. moneths therefore Iunius in his commentarie to helpe this beginneth the profanation of the Temple in the 15. day of the 4. moneth in the 145. yeare and citeth 1. Macchab. 1. and so the time will agree but there the moneth Casleu is named 1. macchab 1. 57. which was the ninth not the 4. moneth 1. Macchab. 4. 52. therefore I rather with Polanus thinke that the 1290. dayes determine at such time as Iudas Macchabeus had prosperous successe against the Ammonites with their captaine Timotheus after he had cleansed the Temple and Antiochus himselfe was forced to suffer the Iewes to enioy their libertie and religion and this was 45. dayes before the death of Antiochus though the precise and particular time be not expressed in storie Quest. 26. The tearme of 1335. dayes expounded 1. This tearme of 45. dayes added to the former number of a 1290. dayes maketh it a 1335. dayes so many dayes after the death and slaughter of Antichrist shall Christ come in his maiestie Hierome with whom consenteth herein Pererius and the Romanists in generall because they thinke by this meanes to free the Pope from this imputation to be Antichrist But this opinion cannot stand 1. they cannot assigne the right cause why these 45. dayes should be giuen after the death of Antichrist Theodoret thinketh that in this space Henoch and Elias shall preach vnto the world but Hyppolitus holdeth and so the Romanists generally that they shall be slaine by Antichrist some thinke this respite shall be giuen for the repentance of the world but 45. dayes is a small tearme for repentance God gaue the old world an 120. yeares for their repentance 2. if Christ shall come to iudge the world iust 45. dayes after the death of Antichrist then the verie day of Christs comming may be knowne before which is contrarie to the Scripture 3. Lyranus thus argueth that whereas at the comming of Christ there shall be great peace and securitie eating and drinking and feasting this great securitie would aske a larger space then of 45. dayes 2. Lyranus noteth that some Hebrewes take these dayes for so many yeares that after the setting vp of that abhomination in the Temple there should be a 1335. yeares to the comming of their Messiah But they are herein much deceiued for if they reckon from the setting vp of the idol by Antiochus in the Temple which was as Eusebius counteth in the 153. Olympiad there are runne aboue a 1700. yeares if from the last setting vp of the image of Adrian which was in the yeare of the Lord an 140. according to Eusebius then are there expired aboue a 1460. yeares from thence 3. M. Calvin thinketh that this addition of 45. dayes signifieth no certaine time but onely hereby is signified that although the time seeme to be prolonged for the deliuerance of the Church yet the godly should waite with patience so also Oecolampad Pellican But this adding and putting to of one number to another euidently sheweth that a certaine summe of yeares or dayes is intended 4. Melancthon putteth both these numbers of a 1290. and a 1335. together which make 7. yeares and three moneths which tearme he beginneth in 145. yeare of the Greeks and endeth in the 151. yeare when Nicanor was ouercome But these two numbers haue the same beginning from the time that the daily sacrifice should cease 5. Some by these two summes put together vnderstand so many yeares namely two thousand six hundred and odde whereof 6. hundred were expired at Christs comming and two thousand should runne out afterward But who can define whether the world shall yet continue 400. yeares the day yeare or houre is not reuealed 6. Osiander thinketh this last summe of a 1335. yeares to be set for the continuance of the kingdome of Antichrist vnderstanding so many yeares but he thinketh it is not known when this tearme taketh beginning because God would haue the time of Christs comming to iudgement kept secret But neither shall the kingdome of Antichrist continue so many years neither doth this prophesie properly but by way of analogie cōcerne the latter times 7. Bullinger taketh these 45. dayes to beginne from the taking of the citie for immediately after many were sold into captiuitie condemned vnto the mines and stone quarries some reserued for triumph therefore he should be thought an happie man that suruiued vnto the ende of these dayes But these miseries of the Iewes continued longer then 45. dayes or 40. yeares after the destruction of the citie and what happinesse could there be vnto that nation to see their Temple and citie layed wast 8. Therefore these 45. dayes added to the former summe are prescribed to shewe the death of Antiochus which was in the 149. yeare as 1. Macchab. 6. 16. though the verie moneth and day of his death be not expressed in that historie yet it is without question that it was 45. dayes after the religion of the Iewes was restored and their state setled Iun. Polanus Thus haue we fowre tearmes set downe concerning the persecution of Antiochus 1. 2300. dayes c. 8. 14. which maketh 6. yeares 3. moneths and 20. dayes which comprehendeth the whole time from the first beginning of that persecution before the Sanctuarie was defiled see more hereof c. 8. quest 24. 2. there is a time two times and a
cease vnder Antichrist for he shall fit in the Temple of God and so reteine some outward markes of Christian religion as baptisme and yet in deede be an enemie to the Christian faith 3. Though in the reformed Church there is thankes be to God publike exercise of the right sernice of God yet vnder the Papacie the true worship of God is abolished idolatrie invocation of Saints and other strange worships are brought in 4. The Masse is not that daily sacrifice here spoken of it is rather that abominable idol which abrogateth the vertue of Christs sacrifice vpon the crosse and maketh the oblation of a peece of hallowed bread a sacrifice propitiatorie for the quicke and the dead 3. Argum. They which goe about to abrogate the sacrifice of the Eucharist are the forerunners of Antichrist but the Protestants not the Papists abolish the sacrifice of the Eucharist Ergo. Bellar. ibid. Answ. 1. The Protestants doe obserue and keepe the true institution of the Lords Supper called the Eucharist which they celebrate as an Eucharisticall and commemoratiue sacrifie not as propitiatiue as the Papists doe for Christ hath with one offring consecrated for euer them that are sanctified Heb. 10. 14. therefore he was not to offer himselfe vp often Heb. 9. 25. we vse it as a commemoration of Christs sacrifice according to his owne commandement doe this as oft as ye doe it in remembrance of me Thus Theodoret writeth hauing mooued this question cur noui testamenti sacerdotes mysticum sacrisicium peragunt c. why the Priests or ministers of the newe testament doe celebrate a mysticall sacrifice seeing Christ by his sacrifice hath made other sacrifices not now to be necessarie clarum est ijs qui in rebus diuiuis sunt eruditi nos non aliud offerre sed illius vnius salutaris memoriam peragere it is well knowne to those which are skilfull in diuine things that we offer no other sacrifice but celebrate a memorie of that one healthfull sacrifice for this the Lord himselfe commanded doe this in remembrance of me c. so Theodoret in c. 8. ad Hebraeos 2. But the Papists indeede haue abrogated the true vse of the Eucharist turning bread into flesh a Sacrament into a sacrifice a commemoration into an oblation eating and drinking into gazing and shaking to and fro and lifting vp in stead of worshipping God adoring a peice of bread and such like profanations haue they brought in of the Lords Supper 4. Argum. 45. dayes after the death of Antichrist Christ shall come vnto iudgement But the Pope hath raigned these 500. yeares in the Church vtroque gladio by both swords euen by the protestants owne confession and yet Christ is not come vnto iudgement Ergo. Bellar. lib. 3. de Roman Pontisi c. 9. Answ. 1. If iust 45. dayes after the death of Antichrist Christ shall come to iudge the world then they which liue at that time shall be able to assigne the verie day of Christs comming and so shall be wiser then the Angels to whom the day and houre of Christs comming is vnknowne 2. This prophesie of a 1335. dayes concerneth not Antichrist it was fulfilled in the death of Antiochus who miserably ended his dayes 45. dayes after the restitution of religion among the Iewes see before quest 26. 3. In that Bellarmine confesseth that the Pope hath raigned so long with both swords therein he sheweth him to be the Antichrist for Christ saith learne of me for I am humble and meeke Matt. 11. 29. and the Prophet Isay saith speaking of the kingdome of Christ c. 11. 9. then shall none hurt or destroy in all the mountaine of mine holinesse the Pope then that killeth and destroyeth with the sword the innocent sheepe of Christ is the verie Antichrist 6. Morall obseruations 1. Observ. Michael the great Prince standeth for his people v. 1. At that time shall Michael stand vp c. This is the comfort of Gods Church though Turke and Pope and other aduersaties doe stand vp against them yet they haue Michael the great Prince to fight for them who shall deliuer his Church from their cruell rage and not suffer them further to preuaile then it shall be for his glorie and the triall of their faith and this is that which our Sauiour hath promised Behold I am with you alwaies to the ende of the world Matth 28. 20. 2. Observ. The hope of the resurrection doth arme vs against all afflictions yea death it selfe v. 3. Many of them that sleepe in the dust of the earth shall awake c. This ought to be our comfort that although the members of Christ are persecuted in this world vexed and tormented giuen to the fire slaine with the sword cast into the Sea yet God shall restore vnto them all their parts againe this was Iobs comfort in his greatest extremitie c. 19. 25. 26. I knowe my Redeemer liueth c. and I shall see him in my flesh 3. Observ. It is not sufficient to knowe the will of God but we must teach it others and doe it our selues v. 3. They that turne many to righteousnes Christ requireth of his disciples both to teach and themselues to obserue his commandements Matth. 5. 19. for like as the ostrich hath wings but flieth not with them and as the stomake which receiueth meate and keepeth it neuer digesteth well vnlesse it transmit it ouer vnto other parts so are they which haue knowledge and other gifts and seeke not to benefit others thereby 4. Observ. The glorie of the next life should teach men temperance and sobrietie v. 3. They shall shine as the starres The bodies of the Saints shall be so glorified in the resurrection that they shall shine as the starres yea as the Sunne in the kingdome of God Matth. 13. 42. If men doe hope to haue their bodies vessels of so great glorie they must take heede that they defile them not with surfetting drunkennesse vncleanesse Such filthy and polluted vessels are no fit temples for the spirit of God Thus S. Peter exhorteth 2. epist. 3. 14. Beloued seeing yee looke for such things be diligent that yee may be found of him without spot and blamelesse 5. Observ. Against curiositie v. 9. Goe thy way Daniel for the words are cloased vp In that Daniel obtaineth not altogether his desire for the knowledge of these hid mysteries it teacheth vs that we should not curiously presse to knowe such things which it hath pleased God to keepe secret So the Apostle aduiseth that no man presume to vnderstand aboue that which is meete to vnderstand but that he vnderstand according to sobrietie Rom. 12. 3. 6. Observ. Of the vse and ende of affliction v. 10. Many shall be purisied made white and tried Here are three effects of affliction expressed 1. as the wheate is purified from the chaffe so by affliction the fathfull are discerned from the hypocrites as the Apostle saith in an other case 1. Cor. 11. 19. there must
absque ordine nullum regnum he knew that a kingdome could not continue without order 3. Their office was to see that the king sustained no damage to see that the lawes were obserued and the kings reuenues were not wasted The Latine interpreter readeth vt rex non sustineret molestiam that the king might not be troubled but that were as though the king gaue himselfe to his ease and had care of nothing which is not like that a king of so many Prouinces could be without care of the gouernment 6. Quest. Whether Darius did wisely in thinking to set Daniel beeing a stranger ouer the whole realme v. 3. 1. Though it ordinarily be more safe for such gouernours to be appointed which are of the same nation because both the hearts of the people will be more inclined vnto such and the care and loue of such officers will be greater toward their countrey yet in two cases it may fall out to be better to appoint a stranger 1. when as there are any singular and extraordinarie parts of wisdome in such an one as there was in Daniel more then is to be found in any other 2. where countries are subdued by conquest it is not safe to commit the gouernment to men of the same nation least they might rebell This was the Romane policie to make their owne citizens Proconsuls and Leiftenants ouer their Prouinces And in the same policie it was sometime enacted here in England that no Irish man should be made a Bishop in Ireland least such beeing then popishly affected might haue beene instruments to corrupt the people in religion and so mooue them vnto rebellion 2. Likewise it is more safe for the Prince to haue his Senate and assemblie of Counsellers where many may be found trustie and faithfull but otherwise it is not amisse to preferre one prudent and faithfull man before many vnwise and vnfaithfull as Pharaoh committed the gouernment of the whole realme vnto Ioseph and here Darius vnto Daniel Polan 7. Quest. Whether Daniel did well in taking vpon him to beare office in an idolatrous kings court 1. Two conditions beeing obserued it is not vnlawfull to beare such an office 1. Daniel did not here ambitiously seeke this place of gouernment but it was cast vpon him 2. he kept himselfe pure from their idolatrie as Ioseph did likewise in Egypt 2. Neither was it vnlawfull for Daniel to haue the chiefe charge of the kings accounts and to be as chiefe Treasurer vnder him and to be a faithfull steward for the kings profit as Ioseph was a meanes that the kings reuenewes were greatly augmented and encreased But such must haue care that they seeke not the kings profit with the oppression of the subiects and laying hard impositions vpon them As Haman by oppressing the Iewes promised to bring ten thousand talents of siluer into the kings treasure Esth. 3. 9. 8. Quest. How the Rulers failed in their purpose finding no fault at all in Daniel 1. There are three words here vsed they found no occasion blame nor fault the first word is ghillah which the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second shal◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third shachitha which the Septuag interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Polychrâ—nius vnderstandeth of capitall offences the second of faults not capitall the third of corruption in receiuing of gifts or misgouernment Oecolamp Lyranus thus distinguisheth they found no fault in facto in deede not any occasion or suspition in signo in the least signe 2. Whereas the words are they sought occasion ex latere regni on the part or side of the kingdome Lyranus readeth ex latere regis on the side of the king giuing three interpretations thereof that they practised to remooue him from the kings side from beeing so neare vnto him or to accuse him that ambiret aequalitatem regis as though he sought to be equall to the king and to goe as we say side by side with him or they sought to picke out matter concerning the Queene which lay at the kings side as though Daniel had beene too familiar with her But all these gloases are grounded vpon a false text the words are on the side or behalfe of the kingdome malcutha not of the king that is they sought to find some fault concerning the administration of the kingdome 9. Quest. Of the edict and decree made to entangle Daniel the occasion thereof and iniustice therein 1. Some thinke that these gouernours wrought vpon the kings ambitious humour who thought that Cyrus would obscure him as Xenophon writeth that Cyaxares which was this Darius would say with teares that Cyrus was more glorious then he therefore they knew that this decree would content the king that none should be praied vnto for 30. daies but himselfe But they beside pretended the kings profit that it was necessarie by this decree to trie the obedience of his subiects especially the Chaldeans which were lately subdued Calvin that by this meanes Darius might be established in his kingdome Not much vnlike vnto this was the practise of Gryslerus gouernour of Austria who to trie the affections of the people to the nobilitie caused a cappe to be hung vpon a pole that they which passed by should doe obeisance thereunto for reuerence to the nobilitie and magistrates But whatsoeuer their pretence was to the king they intend the destruction and ouerthrow of Daniel 2. Now how vniust this decree was diuersly appeareth 1. herein they first dishonour the God of Israel whose power they had experience of though they knew him not in denying that honour which was due vnto God to be inuocated and called vpon and giuing of it vnto a nortall man 2. They are iniurious to their owne gods whome they would not haue worshipped for 30. daies for enuious and ambitious men contemne all religion both true and false to compasse their owne desire Polan 3. they abuse and deceiue the king Rex non perspiciens eorum malitiam c. the king not perceiuing their malice giueth consent Ioseph and so Daniel whome the king most fauoured is entrapped 4. They limit this decree vnto the space of 30. daies whereupon Chrysostome well noteth si hoc bonum â—pertebat semper facere if it were a good thing it ought alwaies to be done if euill it was not fit to continue 30. daies 5. Beside they vrge a generall consent of all the nobles whereupon Chrysostome againe if it were good quid tantam multitudinem pratexitis why doe ye pretend such a multitude for it ought to be approoued without such a multitude and if it were euill â—e toto mundo praecipiente parere fas erat it was not lawfull to obey though all the world commanded it 6. Beside in barring all men to make petition to any saue the king they doe wrong vnto Cyrus by whose fauour and benefit Darius held the kingdome Iun. in comment 7. And lastly it was a most bloodie decree vnder paine
of most cruell death to be cast into the lyons denne inioyning so vnreasonable a thing 10. Quest. Of the immutable decrees of the Medes and Persians v. 8. 1. It seemeth that the decrees of the Persian kings were inuiolably kept whether they were iust or vniust as the sudden and rash sentence which Assuerus gaue against his wife Vashti could not be reuoked and the bloodie decree which Haman procured for the extirpation of the Iewes was not reuersed but a coÌ„trarie decree was made that the Iewes should stand vpon their owne defence and kill those which went about to destroy them 2. The Persians had great respect vnto the truth Agathias in his historie of the manners of the Persians writeth that they make two gods as the Manichees one the author of goodnes and truth whome they call Ormisdatis whose bodie they say is like vnto the light and his soule to the truth and their other god the author of euill they call Arimanes Pet. Crinitus l. 1. de honest disciplin writeth that the Persian kings sonne was committed to foure masters whereof the second did alwaies admonish him that he should loue and keepe the truth throughout his whole life 11. Quest. Why Daniel did not stay the kings decree by his contrarie aduise v. 10. Now when Daniel vnderstood 1. It is like that Daniel was not present when the rulers thus mooued the king but they had excluded him and not made him priuie vnto their deuise for otherwise such was the pietie of Daniel and his zeale toward God that he would not by his silence haue suffered his glorie to be empayred Calvin he vnderstood then the decree after it was proclaimed and published 2. They then which vpon the supposed conniuence and silence of Daniel doe thinke it enough if counsellers and men of state beeing present when wicked decrees are enacted doe withhold their consent are in errour for this were by their timiditie and fearefulnes to betray the truth Against such the wise man speaketh Prou. 24. 11 12. Deliuer those that are drawne to death and wilt thou not preserue them that are led to be slaine if thou say Behold we knew not of it he that pondereth the hearts doth not he vnderstand 12. Quest. Of Daniels custome of praying with the circumstances thereof 1. The occasion is expressed that when he heard of this decree he betooke himselfe vnto prayer which the children of God most of all vse in the time of distresse 2. The place is expressed he went to his owne house not vnto any of their idolatrous temples his owne house was his Temple And he praied in an vpper roome not to be more secret as Pintus collecteth but rather that he might be seene that he continued constant in his religion Pâ—lan Iun. 3. The place is described by the adiunct the opening of the windowes that he might freely and openly shew himselfe a worshipper of God 4. The site and position of the opening of the windows was toward Ierusalem whether he hoped to returne 5. The circumstance of the time is added he prayed three times a day in the morning before he went to his busines at noone when he came home to eate meate and at night when he had finished his busines these three times he made choice of as freest from worldly employments that he might not be interrupted in his prayer 6. His gesture is expressed he kneeled downe vpon his knees 7. The argument and matter of his inuocation prayer in the petition of things necessarie and praise in giuing thanks vnto God 8. His constancie is shewed as he had done aforetime 13. Quest. How Daniels custome in opening the windowes when he prayed agreeth with our Sauiours precept Matth. 6. to shut the doores of the chamber in prayer 1. Our blessed Sauiour must not be vnderstood in that place to speake simply and absolutely as though it were not lawfull but to pray priuately in the chamber the doores beeing shut for then it should not be lawfull to pray publikely or in the hearing of others but that precept is vttered as we say secundum quid in a certaine respect and by way of comparison that it were better secessum quaererâ— to seeke a secret place to pray in then to presse into the sight of men to shewe our deuotion 2. The ende must be considered which our Sauiour there aymeth that which is to take heede of vaine glorie in our prayer which ende is here obserued by Daniel who in opening his windowes did not seeke the praise of men sed se palam Dei cultorem commonstrabat but onely shewed himselfe openly a worshipper of God Bulling Quest. 14. Why Daniel opened the windowe of his chamber toward Ierusalem Daniel turneth not himselfe toward Ierusalem as hauing any confidence in the place or as though God were present more in one place then in another but for these reasons 1. because they had a promise that when they were taken prisoners and carried captiue into a strange land if they prayed toward the Temple they should be heard Lyran. Iun. And whereas they were commanded Deut. 12. to goe vnto the place which the Lord should choose from hence it is gathered si non possent ad locum illum venire saltem contra locum ipsum adorarent if they could not come vnto that place yet they should worship toward it 2. Iustabat nunc annus septuagesimus c. now the 70. yeare was at hand when the deliuerance of the people was expected therfore he prayed so much the more earnestly Pel. and toward Ierusalem quam optabat reparari which he desired to be repayred his desire appeareth in his gesture Oecolamp 3. By this meanes he shewed his faith and hope se acquiescere in haeriditate promissa that he rested in the promised inheritance Calvin that the people should returne thither againe as Iacoband Ioseph beleeued that they should be redeemed out of Egypt 4. By this Ceremonie in looking toward the temple where it was onely lawfull for them to offer sacrifice was signified the redemption by Christ and that it is not lawfull ad alium mediatorem respicere in precibus praeter Christum to looke vnto an other Mediator in our prayers beside Christ Bulling 5. And hereby he shewed se non obliuisci populi sui c. that he forgat not his people countrey and religion though he himselfe enioyed great honour Polan like as Moses forsooke Pharaohs Court and chose rather to suffer affliction with the people of God 6. Conspectus ille fuit instar flabelli c. that prospect toward Ierusalem was a meanes the more to enflame Daniels desire to the peoples deliuerance for the which he prayed this he did to helpe his owne infirmitie not that God by opening the windowes that way heard the sooner Calvin 7. Aud herein Daniel had the example of other holy men as Dauid saith Psal. 5. 8. I will bow my selfe or worship toward thy holy temple Polan 8. And