the South to v. 18. or against other nations v. 18. The kings of the South against whom Antiochus dealeth with his brother Ceraunus was first Ptolome Philopator who ouercommeth Antiochus Megas v. 10. 11. 12. see quest 24. Then Ptolome Epiphanes against whom Antiochus maketh three seuerall expeditions the first v. 13. 14. see quest 25. the second v. 15. see quest 26. the third v. 16. 17. which endeth with an intendement of mariage but with euill successe Then Antiochus goeth against other forren nations but is discomfited by the Romanes returneth with shame and dieth v. 18. 19. see quest 28. 29. The rest of the chapter is spent in setâ—ing forth the exploits of Antiochus Megas his sonnes first of Seleucus Philopator v. 20. see qu. 30. then of Antiochus Epiphanes whose historie is set forth at large In Antiochus Epiphanes historie 1. his manner of entring into the kingdome is described see the particulars qu. 32. 2. his exploits to v. 44. 3. his end v. 44 45. His acts and exploits are 1. against Egypt where three expeditions and voyages of his are set forth The first v. 22 23 24. see qu. 33. the second v. 25. to v. 28. see qu. 34. the third with his repulse v. 30. qu. 35. 2. Against the people of God where it is shewed 1. what meanes he shall vse against them v. 32 33. see qu. 40. 2. what they shall suffer v. 33. and how they shall be comforted v. 34 35. see qu. 41 42. 3. What Antiochus himselfe shall doe where 1. his acts concerning religion are described in abrogating of all religion both true v. 34. and false v. 37. qu. 43 44. and bringing in a new god v. 38. qu. 46. 2. his ciuill and politike acts v. 39. qu. 47. 3. His exploits are against Egypt Iudea and other countries v. 40 to 44. see the particulars qu. 48. Lastly the death and destruction of Antiochus is set forth with the signes precedent and manner thereof see qu. 50. 2. The text with the diuers readings v. 1 And I in the first yeare from the first yeare V. of Darius the Mede euen I stood stand V. to encourage and strengthen him 2 And now I will shew thee the truth there shall stand vp yet three Kings in Persia and the fourth shall be farre richer enriched with riches H. then they all and when he is growne mightie in wealth hath strengthened him in his riches H. he shall stirre vp all against the kingdome of Grecia Iavan H. 3 But a mightie king shall stand vp and shall rule with great dominion and doe according to his pleasure 4 And when he shall stand vp his kingdome shall be broken and shall be diuided toward the foure winds of heauen and not to his posteritie nor according to his dominion which he ruled for his kingdome shall be plucked vp and be for other beside those 5 And the king of the South shall be mightie and one of his Princes and shall preuaile against him and beare rule his dominion shall be a great dominion 6. And in the ende of the yeares they shall be ioyned together for the kings daughter of the South shall come vnto the king of the North to make an indifferent peace to make an agreement B. C. friendship L. league S. to make equitie H. that is peace with equall conditions but she not he B. shall not reteine the power of the arme shall effect nothing V. neither shall be continue nor his arme not his seede L. S. zeroagh signifieth an arme but she shall be deliuered vp and they that brought her and he that is borne of her her young man L. S. not he that begate her V.B.G. for this agreeth not with the storie see qu. 21. following the word ioledah signifieth a birth or generation 7 But out of a sprigge budde G.B. of her rootes shall one stand in his stead shall succeed in the kingdome V. the sense not the words his plant L. his base A. or foote Polan rather in his stead B.G.I. which shall come with an armie to the armie A. and shall enter into the fottresse province L. of the king of the North and shall doe with them as he list B.G. doe so that I. abuse them L. doe great matters V. and shall preuaile 8 And he shall also carrie into captiuitie captiues L.B.G. into Egypt their gods with their Princes A.V.I. not with their molten images L.B.G.S. the word is nasich with iod a Prince but nesech is a molten image and with their pretious vessels of siluer and of gold and he shall continue more yeares then the king of the North. shall preuaile against L. but here the word shanim yeares is not translated 9 So the king of the South shall come into his kingdome not into the kingdome of the king of the South V. S. and shall returne into his owne land 10 Then shall his sonnes be stirred vp mooue battell I. Br. Pol. but then an other word is ioyned with garah as lamilcamah to battell v. 25. and shall assemble a mightie great armie a companie of many armies H. and one shall come and ouerflow and passe through then shal he returne mooue battell be stirred L.V. euen vnto the fortres at the fortres B.G. 11 Then the king of the South shall be angrie and shall come forth and fight with against L. I. but ghim signifieth more properly with him euen with the king of the North for he shall set forth cause to stand vp H. a great multitude and the multitude shall be giuen into his hand 12 Then the multitude shall be lifted vp not he shall take the multitude L. or the multitude shall be taken away I. the word nissa may be either in niphal or piel and so may be translated actiuely or passiuely but the first rather because it followeth and he shall lift vp his heart for he shall cast downe thousands but he shall not still preuaile 13 For the king of the North shall returne and shall set forth a greater multitude then the former and shall come forth after certaine yeares in the ende of the time of those yeares H. with a mightie armie and much riches 14 And at the same time shall many stand vp against the king of the South and the seditious children the violent V. pestilent S. offenders L. rebellious G. the word is pharatze breakers violaters that is of the peace such as the factious and seditious are shall exalt themselues be lifted vp H. better then be taken away I. Pol. as before v. 12. to establish the vision but they shall fall 15 So the king of the North shall come and cast vp a mount cast forth with slings Pol. the first rather for the word shaphach to poure out or sâ—ed forth is more fiâ—ly vsed of the casting vp of earth then of casting out of a sling and the other word sallelah is taken for a mount rather then a sling as Iunius there readeth 2. king 19. 32. and take
his kingdome and Seleucus expelled by Antigonus fleeing vnto him for succour Hierome 6. But he was cruell to the Iewes inuading them vpon the Sabbath day when they suspected nothing and carried many of them away captiue but afterward he became more indifferent toward them giuing them the like priuiledge in Alexandria as the Macedoniaâ—s had Ioseph lib. 12. antiquit 7. He raigned well nie fourtie yeares after Alexanders death and died in the 124. Olympiad as Polybius writeth in the same yeare that Lysimachus Seleucus and Ptolome Ceraunus likewise ended their daies 8. He left behind him Philadelpus Ceraunus and other children beside Pausan. And this was the king of the South that is of Egypt which was South to Iudea which the text saith v. 5. shall be mightie 18. Quest. v. 5. One of his Princes shall preuaile who is meant hereby 1. Hierome whom Lyranus Hugo Card. Pintus follow vnderstand this to be Ptolome Philadelphus who succeeded Ptolome Lagi and grew to be mightier then he he had 200. thousand footmen and 20. thousand horsemen 15. hundred shippes of warre and a 1000. shippes for burthen so Hierome 2. Iunius in his commentarie and in his annotations is of the same opinion that the pronoune his hath reference to the king of the South before named and by Princes vnderstandeth sonnes as Dauids sonnes are said to be his chiefe Princes 2. Sam. 8. And they are called Princes rather then sonnes because they were not the legitimate sonnes of Ptolome And beside this philadelphus after the manner of the Persians married his owne sister Arsinoe so that the children which he had by her were rather called his Princes then sonnes Iun. in commentar But the words of the text following he shall preuaile aboue him or as some read against him G. B. will not beare this sense for these words doe implie a contention which should be the greater but this was not betweene the father and the sonne rather Ptolome the father made his sonne great beeing his younger sonne he appointed him to be heire of the kingdome and as Iustine saith resigned vnto him the kingdome beeing yet aliue thinking it to be a greater honour to be a kings father then the king neither can it be shewed that this Ptolome more enlarged the kingdome then his father had done 3. Therefore by one of his Princes is rather to be vnderstood one of his that is Alexanders Princes and that was Seleucus Nicanor who was king of Babylon and Syria which was North to Iudea so Melanct. Vatabl. Calvin Osiand Bulling Genevens B. Polanus 1. This Seleucus was of such strength that when a wilde bull as Alexander was sacrificing brake loose he held him by the hornes alone and staied him whereupon he gaue the hornes in his armes which doth fitly answer vnto the description of the fourth beast with tenne hornes c. 7. 8. which signified the kingdome of the Seleucians Appian in Syriac it is said that Seleucus and his posteritie had naturally the signe of an anchor in their thigh Melanct. 2. This Seleucus ouercame Antigonus though he were before by him expelled out of Babylon and he diuided his kingdome likewise he caused his sonne Demetrius to yeeld himselfe vnto him he also slue valourous Lysimachus who in Alexanders time being cast vnto a lyon slue him 3. He much enlarged his kingdome he raigned ouer Babylon and Media Mesopotamia Armenia Cappadocia and ouer the Persians Parthians Arabians Bactrians Hyrcanians and possessed all from the borders of Phrygia euen vnto the riuer Indus and passing ouer that riuer he likewise warred with Sandracotus king of the Indians neuer any possessed more countries in Asia then this Seleucus onely Alexander excepted Polan 4. He builded many goodly cities sixteene of them he called after his fathers name Antiochia sixe by his mothers name Laodicea nine after his owne name Seleucia three by his wiues name Apamea and one Stratonica by his other wiues name the most famous of these cities which afterward continued were two called by the name Seleucia one by the Mediterranean sea the other by the riuer Tygris Laodicea in Phoenicia Antiochia vnder Libanus and Apamea in Syria Many other cities he called by Greeke or Macedonian names as Berrhea Edessa Perinthus Maronea Callipolis Achaia Pella Amphipolis Arethusa Cholcis Larissa Apollonia In Parthia Sotera Calliope Hecatompolis Achaia in India Alexandropolis in Scythia Alexandrescota So that Seleucus dominion was mightier and larger then the kings of the South H. Br. in Daniel 5. This Seleucus was somewhat equall and fauourable toward the Iewes he did enfranchise them in all his cities which he builded in Asia and Syria with the same priuiledges which the Macedonians had Ioseph lib. 12. c. 3. which he did to make them his friends against Ptolome Soter 6. But at length he was circumvented and slaine by Ptolome Ceraunus brother to Ptolome Philadelphus Melancthon 19. Quest. That this kingdome of the North is the same which Ezekiel calleth Gog and Magog That Ezekiel c. 38. and Daniel here agree in their description of the same kingdome may appeare by these reasons 1. because the kingdome of Gog is also there called the kingdome of the North Ezek. 38. 15. Come from thy place out of the North parts thou and much people with thee and here also he is called the king of the North. 2. The nations which doe accompanie Gog as Magog Meshech Gomer Togarmah Pharas Put the â—â—ebrews themselues vnderstaÌ„d to be the nations inhabiting Cappadocia Galatia Iberia Armenia all which were vnder the command and obedience of the king of the North. 3. The building of cities thoroughout those countries and the calling of them by the names of the Seleucians and their kinted are euident arguments of the foueraigntie which they had ouer those nations so that we neede seeke no further for that great Gog whome Ezekiel speaketh of 4. And further as Ezekiel prophesieth c. 38. 23. that after the ouerthrow of Gog the Lord would be magnified and sanctified among many nations which was performed by the comming of the Messias so it came to passe for not long after the destruction of this kingdom of the North and the ende of that familie of the Seleucians Christ came into the world And this is the common opinion of the Hebrewes as Ab. Ezra and Kimhi testifie that after the ouerthrow of Gog Messiah should â—aigne 5. Wherefore seeing this Prophesie is fulfilled alreadie they are deceiued which deferre the fulfilling of Ezekiels prophesie vntill the ende of the world wherein they giue great aduantage vnto the Iewes who thinke that their Messiah when he commeth shall vanquish the power of Gog and Magog H. Br. in Daniel 20. Quest. Of the first variance betweene the king of the South and the king of the North and of their ioyning together againe v. 6. In the ende of the yeares they shall be ioyned together againe 1. It is euident then that first the league made betweene the first kings of the
curious distinction of the orders of Angels The Romanists following counterfeit Dyonisius in his booke of the celestiall Hierarchie doe make nine orders of Angels which they distinguish into three rankes in the first are Seraphims Cherubims Thrones in the second Dominions Principalities Powers in the third Vertues Archangels Angels True it is that Angels are called by these names in Scriptures but whether there be so many orders of them as names and how they are distinguished is a thing too curious for any to define the Scripture beeing silent therein But this text ouerthroweth the former distribution and disposing of them for here Michael whom they hold to be an Arkangel is one of the first of the chiefe Princes how then doe they make him the second of the last ranke seeing he is said to be one of the chiefe Princes 6. Morall obseruations 1. Observ. That the schoole of Christ is the schoole of patience v. 1. But the time appointed was long The seruants then of Christ haue neede of patience to waite the appointed time seeing it is long vnto it so S. Iames saith c. 1. 4. Let patience haue her perfect worke that ye may be perfect and entire wanting nothing he then that hath patience wanteth nothing though he want all things beside Likewise our blessed Sauiour saith Luk. 21. 19. By your patience possesse your soules he that hath patience hath a good possession he that wanteth it is not owner or possessour of his owne soule but vexeth and disquieteth it 2. Observ. Of the sympathie and fellow-feeling of the members of Christ. v. 2. I was in heauines Daniel mourned not for himselfe but for his people that beeing returned were hindred in the worke of Gods house by whose example we learne that we should be touched with a feeling of the miseries of others as the Apostle saith Rom. 12. 15. Reioyce with them that reioyce weepe with those that weâ—pe be like minded one toward an other So did Nehemiah who beeing himselfe in prosperous state attending vpon the kings cuppe yet his countenance was sad because his citie lay wast Nehem. 2. 3. 3. Observ. Of the interchangeable course of things In that the building of the Temple was now hindred in the 3. of Cyrus whereas in his first he gaue licence for the people to returne and to build the citie and Temple we see the inconstancie of Princes fauours and the changeable seasons of the Church which sometime prospereth and goeth forward and againe is often hindred and pulled backe Bulling therefore is the Church compared to the Moone which sometime is at the full and sometime in the wane Canticl 6. 4. at times encreasing and decreasing againe 4. Observ. God prepareth his seruants by feare v. 8. There remained no strength in me Thus God vseth to humble his children before he reueale himselfe vnto them so Ezekiel fell vpon his face c. 1. 29. and Saul when he was conuerted Act. 9. 3. 4. S. Iohn likewise when Christ appeared vnto him Rev. 1. 17. Thus men must be humbled by seeing and acknowledging their owne weaknes before they receiue spirituall strength and the preaching of the law goeth before the glad tidings of the Gospel 5. Observ. The praiers of the faithfull are heard at the first though they presently see it not v. 12. As Daniels prayer was heard at the first yet the Angel came not till 21. daies after yet in the meane time he was effecting that which Daniel desired namely to fight against the enemies of the Church so this is the case of all the faithfull seruants of God that God heareth their prayers and secretly worketh for them though at the first they see it not as while Paul praied for further strength the Lord spake vnto Ananias to goe vnto him for behold he prayeth Act. 9. 11. euen while Paul praied the Lord wrought for him to effect his desire though at that instant Paul perceiued it not 6. Observ. God doth by degrees not all at once minister comfort to his children v. 10. He set me vp vpon my knees and vpon the palmes of my hands Daniel is not raised vp all at once but by certaine degrees first he lying flat is raised by ones hand vpon the palmes of his hands and knees but yet he continued trembling v. 11. then he is animated and emboldened by the Angels words v. 12. and so his trembling is somewhat staied but yet he durst not looke vp but set his face toward the ground and held his peace v. 15. thirdly one toucheth his lippes and he beginneth to speake but yet in great feare and perplexitie v. 16 17. lastly an hand toucheth him the third time and so he receiueth strength v. 18 19. This was not done as though the Angel by Gods power could not at once haue strengthened Daniel but to this ende that Daniel might acknowledge his owne infirmitie and be the better prepared to attend vnto that which should be deliuered Euen like as Christ dealt with the blind man Mark 8. 24 25. at the first putting on of his hands he saw men walke as trees but when Christ had put on his hands the second time he saw perfectly So then the children of God are hereby taught patience that though they recouer not at once the full measure of spirituall strength and sight yet they should waite vpon God patiently till it shall please him to confirme his worke in them CHAP. XI 1. The Argument and Method IN this chapter are described what things should happen vnder three Monarchies 1. of the Persians 2. of the Grecians vnited v. 4. 3. of the kingdome of the Grecians diuided v. 5. vnto the ende 1. For the Persian Monarchie 1. the rising of it is described vnder Darius by the helpe of the Angel v. 1. 2. the flourishing estate thereof v. 2. 3. the fall v. 3. 2. In the second Monarchie 1. the rising thereof is shewed 2. the decaying 3. the euent afterwards how it should be dispersed to the foure winds 3. In the third Monarchie of the Grecians the acts and exploits of two kings are foreshewed the kings of the North and the South with their successors but chiefly of the kings of the North. This Propheticall narration is briefe and compendious to v. 10. then more large to the ende of the chapter In the compendious narration 1. the power of the two first kings of Ptolomeus Lagi of the South and of Seleucus Nicanor of the North is set forth but the one is mightier then the other v. 5. 2. The combination by mariage betweene Ptolome Philadelphus and Antiochus Theos with the euill successe thereof is foreshewed v. 6. 3. Then Ptolome Euergetes victorie against Callinicus is declared to v. 10. see the seuerall parts qu. 23. In the larger description the exploits of two kings of the North are rehearsed of Antiochus Megas to v. 20. then of his two sonnes Seleucus Philopator and Antiochus Epiphanes The exploits of Antiochus the great are either against the king of
HEXAPLA IN DANIELEM THAT IS A SIX-FOLD COMMENTARIE vpon the most diuine prophesie of DANIEL wherein according to the method propounded in HEXAPLA vpon Genesis and Exodus sixe things are obserued in euery Chapter 1. The Argument and Method 2. The diuers readings 3. The Questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall observations applyed Wherein many obscure visions and diuine Prophesies are opened and difficult questions handled with great breuitie perspicuitie and varietie which are summed to the number of 536. beside the Controversies 134. in the Table in the end of the booke and the best Interpreters both old and new are therein abridged Diuided into two bookes the first containing the historicall part of this Prophesie in the 6. first Chapters the propheticall in the 6. last By ANDREVV WILLET Professour of Diuinitie THE FIRST BOOKE Ezek. 28. 3. Behold thou art wiser then Daniel there is no secret that they can hide from thee Printed by CANTRELL LEGGE Printer to the Vniuersitie of Cambridge 1610 TO THE MOST CHRISTIAN RIGHT NOBLE MOST excellent and mightie Prince IAMES by the grace of God KING of great BRITTAIN France and Ireland Defender of the true Christian Faith c. THat which PLATO saw but in contemplation that Commonwealths should be then happie when either Philosophers gouerned them or the gouernours became Philosophers we see by Gods goodnes now brought into action your Christian Maiestie beeing not onely a princely Patron of humane learning and Philosophie but a peerelesse professor of Theologie King HENRIE the eight your Highnes noble predecessor in the royall Diademe of this Imperiall Kingdom for writing against Luther in defense of the Papal religion had giuen vnto him the Title of Defensor Fidei but that princely Epithete is more due vnto your Maiestie who both by your penne and sword doe vphold and maintaine the truth that the saying of Ambrose of the Emperour GRATIAN may be worthily spoken of your Maiestie You wrote not an whole Epistle onely as he saith but whole Bookes with your owne hand that the very letters doe proclaime your faith and pietie This your diuine fauour vnto Religion and princely exercise in writing hath emboldened me diuers times heretofore to present my Commentaries vpon certaine bookes of the Scripture vnto your sacred hands and your gracious acceptance of them hath emboldened me also to exhibite this Worke vnto your princely view Here in all humble dutie I doe offer a Treatise and explanation of the most difficult booke of the Old Testament the Prophesie of DANIEL what I haue performed therein and especially in the vnfolding of Daniels 70. weekes the Worke it selfe shall testifie I trust that by this my trauell that which seemed before obscure will appeare plaine and easie and the depth which would before haue taken vp an Elephant will affoard footing for a lamb Hierome saith A prophesie is obscure because it is said at one time and seene at an other But now we see that which the Prophet said and so that which was wrapped vp in obscuritie is now fulfilled in historie These my labours I most humbly submit to your princely iudgement and direction and your MAIESTIE with bended knees of my heart I commend vnto the diuine and highest protection Your Maiesties most humble Subiect ANDREVV WILLET THE PREFACE TO THE Christian Reader AVGVSTINE thus wrote to a friend of his excusing the prolixitie of his Preface Scio me non esse oneri tibi si prolixum aliquod mitto quia legendo diutiùs sis nobiscum I know I am not burthensome vnto you if I send you any prolix writing because you are so much the longer with me But I will forbeare by any long or tedious Preface to keepe the Reader in suspence though if I should I presume of his courtesie that he would vouchsafe it the reading The length of the Worke doth make me more short in the Preface a smal entrance in may serue to a large house and the greatest cities haue not the greatest gates I shall not neede in many words to shew the excellent vse of this prophecie of Daniel nor what I haue performed in it the generall Questions set before the Booke shall satisfie the Reader in the one and the worke it selfe shall speake for the other I haue gathered together the best things and most worthie of obseruation out of writers both old and new both Protestants and others that the Reader may in few houres finde that which I was many weekes in setting together for here I say and professe with Hierome Operis est studij mei multos legere vt ex plurimis diversos flores carperem non tam probaturus omnia quam bona electurus assumo multos in manus vt à multis multa cognoscam It is mine endeauour and studie to read many and out of sundrie to take diuerse floures not to that ende to approoue all but to sort out the best I take many into mine hands that from many I may know much and impart to others that which I know In the reading of this Booke let the Reader take these directions I haue followed the same course which I propounded vnto my selfe in other Commentaries as the title of the booke sheweth But I thought it best to set downe the whole text for more plainenesse and perspicuitie and not the diuers Readings onely wherein C. standeth for Chalde H. for the Hebrew L. for the Latine S. for the Septuagint P. for Pagnine A. for Arias Montanus V. for Vatablus B. for the great English Bible G. the Geneva translation I. for Iunius det is put for detract add for adding The Authors names which are cited in this Booke are summed in the Epistle set before the second part thereof If by these my trauels I may profit the Church of God I haue my desire it is mine onely terrene reward and encouragement if my poore labours may finde acceptance other rewards they sooner carie that labour not then they which labour as the Poet sometime complained that he made the verses and other had the honour As for my selfe I finde by experience that saying of Augustine most true In eo quod amatur aut non labor autur aut labor ipse amatur in that which one delighteth in either there is no labour at all or the labour it selfe is loued and it giueth me encouragement that I am not in the number of them of whome our blessed Sauiour saith Receperunt mercedem suam they haue receiued their reward God graunt vs all faithfully to labour in our vocations in this life that we may receiue our euerlasting reward in heauen with Christ our blessed Lord and onely Sauiour to whome be praise for euer THE PROPHESIE OF DANIEL EXPLANED Generall observations vpon the whole Booke 1. The summe argument parts and contents of the whole Prophesie IN this heauenly prophesie of Daniel is set forth in generall Gods fatherly
King 24. 25. Ierem. 52. And of Nebuchadnezzars expedition against Cyrus Ezekiel maketh mention c. 26. to c. 30. In the 25. yeare of Nebuchadnezzars raigne he subdued Egypt and remooued all the Iewes that were thither fledde to Babylon Pererius addeth further that in the 25. yeare of his raigne he had that vision of the image c. 2. but that was rather in the 5. yeare of his raigne as is before shewed quest 6. generall After this he set vp the great golden image c. 3. and was translated from the companie of men and liued among bruite beasts for the space of seuen yeares cap. 4. then he was restored to his kingdome which he enioyed peaceably to the ende of his dayes Pere Quest. 7. Of the time of Nebuchadnezzars raigne 1. Iosephus thinketh that Nebuchadnezzar raigned 43. yeares so also Eusebius and Pererius consenteth wherein he doth not much varie from the yeares of his raigne which may be collected out of Scripture 2. Some thinke that all his raigne made vp 45. yeares Bulling rather 44. betweene both for in the 8. yeare of his raigne he tooke Iechonias prisoner in the 37. yeare of whose captiuitie Euilmerodach the sonne of Nebuchadnezzar began to raigne who lift vp the head of Iehoiachin out of prison these two numbers put together 8. and 37. make 45. and one yeare must be deducted because Nebuchadnezzar is supposed to haue died in the 36 yeare of Iechoniahs captiuitie the last yeare of his raigne and so the whole summe of yeares remaineth 44. Quest. 8. Of the citie of Babylon 1. The occasion of the first founding of this citie and of the name therof is declared Gen. 11. so called first Babel of the confusion of tongues and afterwards Babylon the countrie about Babylonia 2. Nimrod who was the first king or tyrant rather after the flood in which sense he is called a mightie hunter is held to haue beene the first founder of Babylon which was afterward enlarged by Semiramis whom Iulius Solinus and Diodorus Siculus whom Hierome followeth thinke to haue beene the first builder of Babylon but she onely enlarged it and raised vp the walls 3. In this citie and the countrie thereabout the Iewes were held in captiuitie 70. yeares which tearme beeing the stinted time of mans life Psal. 90. 10. sheweth that man during the time of his life and aboade in this world is but a captiue and stranger as Iaakob called his life a pilgrimage Gen. 47. 9. Pintus 2. Polanus thinketh there were 3. cities of this name Babylon one in Assyria whereof mention is made 2. king 17. 24. an other in Chaldea which is here called the land of Sennaar and the third in Egypt which is now called Alcayr the seate of the Sultanes of Egypt But I thinke the receiued opinion is more probable that there were onely two Babylons one in Chaldea the other in Egypt or in the confines of Arabia whereof Raphael Volateran treateth lib. 12. now called Cayro Pintus that Babel mentioned 2. King 17. 24. from whence the king of Ashur brought some to inhabite Samaria is Babylon in Chaldea which was then subiect to the king of Ashur 3. Stephanus also is deceiued who thinketh this Babylon to be the same citie which was called Seleucia built by Seleucus Nicanor which was indeede built not farre off from Babylon some 300. stadia or furlongs by which occasion Babylon became desolate and not so much frequented but they were not all one citie Polanus Quest. 9. ver 1. Of the citie Ierusalem 1. Ierusalem it was the cheife citie of Palestina first founded by Melchisedech as Iosephus thinketh who Gen. 14. is called the king of Shalem 2. It had diuers names it was first called Shalem Gen. 14. Psal. 75. 3. then Iebus of Iebusi the sonne of Canaan Iosh. 18. 28. afterward it was named Ierusalem which signifieth the vision of peace and last of all Aelia of Aelius Adrianus the Emperour who built mount Caluarie and diuers other parts of the city Volat. l. 11. 3. It was diuided into two parts the vpper citie where was mount Zion the city of Dauid and the Temple the neather or base citie which was vnder the hill Pol. 4. The citie Ierusalem is sometime taken in Scripture for the Church of God as Hebr. 12. 22. Ye are come to Mount Sinai to the citie of the liuing God to celestiall Ierusalem Pintus Quest. 10. v. 2. What this phrase meaneth To be giuen into ones hand v. 2. And the Lord gaue Iehoiakim c. into his hand c. The hand is diuersly taken in Scripture 1. As first to put the soule or life in the hand signifieth to put the life in danger Iudg. 12. 3. Iepthah saith I put my life in my hands 2. The hand signifieth a league or couenant as the giuing of the hand implieth the plighting of the troth as Esech 17. 18. He hath despised the oath and broken the couenant yet lo he had giuen his hand 3. It signifieth ministerie and seruice as Exod. 38. 21. These are the parts of the Tabernacle c. for the office of the Levites by the hand of Ithamar 4. The hand signifieth helpe and assistance as 1. Sam. 22. 17. Saul commandeth the Priests to be slaine because their hand was with David that is they were aiding and helping vnto him 5. To lift vp the hand against a place is to assault it and threaten against it as Isa. 10. 32. He shall lift vp his hand toward the mount of the daughter of Sion 6. To lift vp the hands is to pray 1. Tim. 2. 9. I will that the men pray euery where lifting vp pure hands 7. To wash the hands is to purge the heart and works from impuritie and vncleannes as Psal. 26. 6. I will wash mine hands in innocencie O Lord and compasse thine altar 8. To put the hand to the mouth signifieth to eate 1. Sam. 14. 27. as Ionathan is said to haue put his hands to his mouth when he did eate of the honie 9. To lay the hand also vpon the mouth is a figne of silence Iob. 29. 9. The Princes staied talke and laid their hand on their mouth 10. By the hands also are vnderstood the works labours of mens vocations as Eph. 4. 28. Let him that stole steale no more but rather labour and worke with his hands 11. To doe a thing with an high hand is to do it presumptuously Numb 15. 30. 12. To touch with the hand is to humble or afflict Psal. 32. 4. Thy hand is heauie vpon me day and night 13. But to giue into the hands of any is to bring vnder their power and subiection as Iudg. 7. 1. The Lord gaue them into the hands of Midian seuen yeares and so it is taken here Pintus Quest. 11. How Iehoiakim was giuen into Nebuchadnezzars hand whether he caried him to Babylon 1. Some thinke that Iehoiakim was bound in chaines and carried to Babylon as the Latine
the food then is the more agreeable it is to nature Osiand 2. continuall vse and custome to keepe a slender diet doth make it familiar and most wholesome to the bodie 3. the strong constitution temperature and complexion of the bodie doth cause vnto some better nourishment and strength then a better diet doth vnto those that are of a bad constitution 4. the cheerefulnesse of the minde and inward contentednes helpeth much euen in a thinne diet to strengthen nature Pere As the wise man saith that a morsell of 〈◊〉 with peace is better then a house full of sacrifices with strife that is with disquietnesse of minde 2. But this great encrease of beautie and fauour in Daniel and his companions proceeded rather of the singular and extraordinarie blessing of God then of their thinne diet for they onely did not exceede those in the goodnes of their complexion which fedde of the kings meates but their countenance in themselues appeared faiter and better liking then at any time before Pere Quest. 37. ver 17. Of the knowledge and vnderstanding which God gaue vnto Daniel and the other three whether it were naturall or supernaturall 1. This knowledge which was giuen vnto them all was partly ordinarie in all humane learning which was common vnto them all the Vulgar latine interpreter readeth in omni libro in euery booke but the word sepher is as well taken for the literature the knowledge of artes and sciences as for a booke Polan partly this knowledge was extraordinarie in the vnderstanding of visions and dreames which was peculiarly aboue the rest giuen vnto Daniel Iun. 2. The knowledge of artes is obtained three waies either naturally as Aristotle and Plato attained vnto their learning or supernaturally as Adam and Salomon had their wisedome and knowledge infused of God or partly by naturall meanes partly by supernaturall as here Daniel and the other three vsed instructors and other helpes to come vnto their knowledge but yet it was specially the gift of God 3. For whereas they attained vnto a greater perfection then any other and that in so short a time in the space of 3. yeares it is euident that they had more by Gods speciall gift then by any humane industrie Pere Quest. 38. VVhether Daniel and the rest learned the curious arts of the Chaldeans 1. Pererius opinion is that whereas the Chaldeans had many vaine and curious artes as Magicke Coniecturing Inchanting Iudiciarie Astrologie and such like that they might learne and knowe these speculatiue by way of speculation to confute them and auoide them not to practise or exercise them as God himselfe and the Angels haue the knowledge of such things and the abuse in such knowledge is either in the too great desire and affection which they haue vnto them which learne them or in the euill ende which they propound seeking their owne gaine or others commoditie therein Contra. 1. But that the verie studie and knowledge of such damnable artes is vnlawfull by this it appeareth because they which were conuerted to the faith in Ephesus burned their bookes of such curious artes which they needed not to haue done if the hauing and reading of such bookes had beene lawfull Act. 29. 2. God knoweth all things and is perfectly good and cannot be tempted of euill but man is easily seduced and peruerted and Angels haue not their knowledge by labour and learning as man hath but by the light of their nature therefore those examples are not alike 3. euen profitable humane artes may be by these meanes abused but vnprofitable in their best vse are vnlawfull 2. Osiander thinketh that their Chaldean instructors would haue obtruded vpon them their superstitious precepts among other instruction but as they abstained from the kings meate not to be defiled thereby so it is like they did take heede of such corrupt and vnlawfull artes 3. But it is more like that as the kings meate was withdrawne from them so by Gods prouidence they were preserued from all contagion of their superstitious inuentions onely beeing trained vpâ—â— their commendable learning as Muses was in the Egyptian sciences Caluin Quest. 39. Whether it be lawfull to vse the artes and inuentions of the heathen 1. The profitable inuentions of the heathen Christians may safely and lawfully vse for like as in a tree there are leaues for ornament as well as fruite for necessarie vse so the soule must be adorned as with the sound precepts of Theologie in stead of fruite so it must be garnished with the knowledge of the artes as the ornaments and leaues But when any thing erroneous doth offer it selfe in their writings 〈◊〉 must either shunne it altogether or cautelously read it as we gather roses in a garden but take heed of the pricks and thorns Deut 21. when any of Israel tooke a maide in battell whom he liked he was first to paire her nailes and shaue her head before he married herâ—so we must cut away in humane secular learning such things as are noxious and superstuous and then captiue it to the vse of Christian religion Pintus 2. The bookes then and writing of the Heathen are fit and conuenient to be read first in regard of some truth which is set forth in them 1. for euerie one naturally desireth to vnderstand and apprehend the truth 2. yea and the spirit of God is the author of all truth so that the light which shined in the darkenesse and blindnesse of the Heathen proceeded from the spirit of God the true illuminator of the world 3. their writings containe many profitable inuentions and precepts for mans life as in the handling of morall vertues of politike precepts of mechanicall artes Secondly euen the knowledge of their errors is profitable 1. that we may know them to confute and abhorre them 2. that knowing their errours we may the better auoid them our selues and winne others from them 3. to shewe the excellencie of the Scriptures wherein is no error or impuritie before all other humane learning and writing for there are fiue things requisite and necessarie for euerie one to knowe 1. that the soule is immortall for he will neuer be perswaded to vertue that thinketh there is nothing to be feared or hoped for after this life 2. what is the chiefe ende and happinesse which euery man is to propound vnto himselfe 3. which is the way whereby that ende may be atchieued 4. whether God not onely in generall but in particular watch ouer vs by his prouidence 5. how this watchfull God and most vigilant heauenly father is to be serued and honoured All which things so necessarie to be knowne are either not at all handled by the Philosophers or verie absurdly deceitfully erroneously Perer. 3. But it will be thus obiected 1. seeing the Scriptures are alone sufficient to saluation what neede we forreine helpes 2. S. Paul Coloss. 28. seemeth to condemne Philosophie beware least any man spoile you through Philosophie 3. Iulian the Apostata thus obiected
Theodoret by the right arme vnderstandeth Cyrus kinred of the fathers side of the Persians and by the left his kinred on the mothers side of the Medes 3. Pererius thinketh that the Persian Monarchie is described by two armes because the Chaldean state was subdued by Darius the Mede Cyrus vncle and by Cyrus the Persian 4. But by the two armes rather are vnderstood the two nations of the Medes and Persians which were first two kingdomes the Medes vnder Darius and the Persians vnder Cyrus but after Darius death they were ioyned in one as the two armes did meete together in the breast Lyran. so also Iun. Pintus 44. Quest. v. 39. Why the Persian Monarchie is said to be inferiour to the Babylonian The Persian Monarchie was not inferiour in glorie power or dominion for Assuerus king of Persia raigned from India vnto Ethiopia ouer an 127. Prouinces Est. 1. 1. And Xenophon also testifieth that the Persian Monarchie was so large that it had for the bounds on the East the redde Sea on the West Cyprus and Egypt on the North Pontus Euxinus on the South Ethiopia And seeing Cyrus ioyned the Empire of Babylon to his owne dominions it could not chuse but be greater 1. Some thinke therefore that it is said to be inferiour in respect of the continuance for the Persian Monarchie exceeded not aboue 240. yeares whereas the Chaldean and Assyrian Monarchie from Ninus continued a 1500. yeares Perer. But Daniel ascendeth not so high in this comparison he saith it shall be inferiour to thee that is to thy kingdome as it now standeth 2. Pererius hath an other answer that the Persian Monarchie is said to be inferiour in respect of the present time not as it should be afterward but it is euident that Daniel speaketh of it as it should be then when it should rise vp after the other that it should then be inferiour 3. Calvine vnderstandeth it of the generall corruption of manners which waxe worse that mundi conditio deterior esset c. that the state of the world should be worse vnder the second Monarchie but these Monarchies are compared one with an other that as siluer is worse then gold so the second Monarchie should be inferiour to the other 4. Polanus thinketh that it is said to be inferiour because the Babylonian regiment plus habuit regiae tranquillitatis had more princely rest and tranquillitie but the Persian state was full of trouble for presently after the death of Cyrus his sonnes Cambises and Tanaâ—zares contented for the kingdome and after Cambises the Magi vsurped the kingdome and after them Darius Hystaspis was chosen king by the neying of his horse 5. But I thinke rather with Iunius that it is called inferiour and siluer-like in respect of the others golden state because their gouernment was more tolerable and equall toward the people of God 45. Quest. Whether the Monarchie of the Chaldeans or of the Persians was more cruell toward the Iewes 1. Though Cyrus first gaue libertie to the people to returne and afterward Artaxerxes gaue licence to Ezra and Nehemiah to build the Temple yet other kings of Persia hindred the building of the Temple as Cambises and Ahassuerus who by the fraudulent and malitious deuice of Haman would vtterly haue destroied the people of the Iewes So that this comparison is not in respect of some one or two particular persons of their kings but of the disposition of the whole state which was harder toward the people of God then was the first Monarchie of the Babylonians 2. For Nabuchadnezzer though vnder him the people of God was afflicted and endured much yet he shewed them some clemencie and fauour As first when he besieged Ierusalem in the 3. yeare of Iehoiakim he made not hauocke of all but carried away part onely of the vessels of the Temple and a few of the noble mens children And after that for the space of 19. yeares he suffered the kings of Iudah to haue their kingdome till he was prouoked by the vnfaithfulnes of Zedekiah to take reuenge and yet when he had set the citie and Temple on fire he suffered the people to inhabite the countrey still to plant vineyards and till the ground and he set ouer them Gedaliah a good man one of their owne countrey So that in respect of these heroicall and princely parts in Nabuchadnezzer the Persian Monarchs were but as siluer and farre inferiour vnto him Osiand 46. Quest. Why the Persian Monarchie is compared to siluer 1. Pererius thinketh this resemblance to be made propter immensam Persici imperij opulentiam for the great wealth and riches of the Persian Empire for Cyrus ouercame Craesus the rich king of Lydia of whome that prouerb was taken vp ditior Craeso richer then Craesus Plinie writeth that Cyrus when he ouercame Asia got 34. thousand pound waite of gold beside golden vessels and wedges of gold and 500. thousand talents of siluer which may amount of our money to 300. millions beside he tooke craterem Semiramidis the great bowle or standing piece of Semiramis which waighed 15. Egyptian talents and an Egyptian talent is 80. pound And what the wealth and magnificence of the Persian Monarchs was that sumptuous feast sheweth which Assuerus made to his Princes Est. 1. and the great expedition of Xerxes in that huge armie which he prepared against Greece This is agreeable to that prophesie of Isai long before of Cyrus The Lord saith I will giue thee the ireasures of darknes and the things hid in secret places Athenaeus also writing of the great wealth of Darius the last king of Persia telleth how that the Persian kings were growne to such delicacie and excessiue riches that in the vpper ende of the kings bedchamber in a little closet there was alwaies in store 5. thousand talents of gold which maketh 3. hundreth times an hundreth thousand crownes and this closet ws called the kings bolster or pillow and at the beds feete there was an other closet wherein there were laid vp 3. hundreth talents of siluer beside in the bedchamber there was an ouerspreading vine made of gold beset with pretious stones the bunches of grapes were also made of most costly pretious stones Q. Curtius writeth that the treasure which Alexander tooke from Darius was an 159. thousand talents Strabo nameth an 180. thousand talents which maketh of Italian money a thousand and eight hundreth thousand crownes 2. Lyranus thinketh this Monarchie is compared to siluer quia multum vacabant sapientia eloquentiae c. because they gaue themselues much to the studie of learning and eloquence which is signified by the brightnes and cleare sound of siluer 3. But the reason rather of this comparison is because this Monarchie had lesse maiestie then the first and was not so equall and fauourable toward the people of God Polan 47. Quest. Why the third Monarchie is likened to the bellie and the thigh and vnto brasse 1. This Monarchie must
and pressed them most but the Iewes endured not much affliction vnder the Romanes till the comming of Christ they endured more vnder the kings of Syria and Egypt especially the first as is euident in the bookes of the Machabees that kingdome which was most cruell and yron-like toward the Iewes is here vnderstood but so was not the Romane Empire therefore that is not here comprehended Iun. annot Pappus answereth 1. that it is false Iudaici tantum populi conditionem hac visione describi that the condition onely of the people of the Iewes is described in this vision 2. he saith it is likewise false à Romanis Iudaeos nihil passos that the Iewes suffered nothing at the Romanes hands Contra. 1. But seeing that the ende and vse of this prophesie was for the comfort of Gods people it must needs follow that such alterations and changes of kingdomes are here described which most nearely concerned the people of God thus then we may reason The end of these prophesies as also of all Scripture is for the comfort of Gods people Rom. 15. 3. but the prophesie of such things as concerned not the people of God was not for their vse and comfort therefore such prophesies are not contained here 2. It is not affirmed that the Iewes endured nothing of the Romanes but that their gouernement was nothing so hard and yron-like as was the tyrrannie of the kings of Syria 8. The vision of an humane image signified one vnited bodie consisting of diuerse kingdomes one succeding another as the parts of the bodie doe one ioyne vnto another the beginning and head of which bodie was in Babylon but the Romane Monarchie beeing distant at the least a 1200. miles from Babylon could not make one vnited bodie with it therefore that Monarchie cannot here fitly be vnderstood Polan Quest. 50. That this fourth Monarchie diuided into two kingdomes resembled by the two legges of the image was the kingdome of Syria and Egypt When Alexander was dead which happened in the 33. yeare of his age his kingdome was diuided into foure parts Seleucus had Babylon and Syria Ptolome Egypt Cassander Macedonia and Antigonus held Asia but the two first were the mightiest kingdomes and did most afflict the people of God which are here shadowed forth by the two yron legges as thus may be shewed 1. The occasion of Nebuchadnezzars dreame is an argument thereof which was to knowe what should become of his kingdome after him the greatest part whereof fell vnto the share of these two Seleucus that obtained the kingdom of Syria and Ptolome of Egypt 2. The scope and ende of this vision was to describe vnto the Iewes their state and condition vnder these kingdomes vntill the comming of the Messiah which was most hard and yron-like vnder the tyrannicall command of these two houses the Seleucians and the Ptolomies so the captiuitie and bondage of the Israelites in Egypt is compared to an yron fornace Deut. 4. 20. and now vnder Egypt againe they endure an other yron fornace 3. This vision is opened and expounded by other visions and prophesies afterward cap. 7. 8. but most euidently cap. 11. 4. where the kingdome of Alexander is foretold shall be diuided into 4. parts and that among the rest the king of the North which is Babylon and Syria and the king of the South namely of Egypt shall be the chiefe But the Romanes could neither be this king of the South nor of the North. 4. The euent in these two kingdomes answereth to the prophesie for here 4. things are foreshewed 1. the condition and manner of gouernment towards the people of God which should be yron-like ver 40. and so indeede were the kings of the North and South hard as yron and cruell towards the people of God 2. The constitution of these kingdomes is set forth vers 42. which as two legges did issue forth of the brasen bellie and thighs that is Alexanders Monarchie the strength whereof remained in them 3. Then the inconstant and variable state of these two kingdomes is described they should be part of yron part of clay sometime one should be the stronger sometime the other as Ptolomeus Euergites had the better against Seleucus Callinicus and Ptolomie Philadelphus to reuenge his daughter Berenice her death against Antiochus Megas but for the most part the king of the North was the stronger 4. The matrimoniall league betweene these kingdomes is also foreshewed which yet should not hold Ptolome Philadelphus gaue his daughter to Antiochus Theos to make perfect agreement betweene them but this bond could not hold for Antiochus had a former wife Laodicea who caused Berenice to be poysoned whereupon ensued great warres betweene these two kings likewise Antiochus surnamed the great gaue his daughter Cleopatra to Ptolome Epiphanes and thus euerie part of this prophesie was truely fulfilled in these two kingdomes as shall be shewed more at large in the opening of the 11. chap. Iunius 5. The prophesie of Ezekiel against Gog cap. 38. herein concurreth with this vision which is there ver 15. expounded to be the kingdome of the North that vsed the helpe of the Persians who were tributarie vnto Antiochus Epiphanes 1. Mac. 3. 31. and of the Arabians ver 5. against the people of God 6. It is well obserued by some learned men that the Romanes are but thrice mentioned in all the prophesie of Daniel once cap. 11. 18. where it is said a Prince shall cause his shame the Romanes sent their Consul against Antiochus Megas againe in the same chapter vers 30. the shippes of Cittim shall come against him the Romanes sent Popilius to stay Antiochus Epimanes and chap. 9. 26. where it is said the people of the prince which shall come and destroy the citie the Romanes are vnderstood In other places of his prophesie no mention is made of them this prophesie then is not extended vnto them But it will be thus obiected on the contrarie that this last Monarchie cannot be interpreted of these two kingdomes of Syria and Egypt 1. Obiect It is said that in the dayes of these kings the kingdome of the Messiah should be set vp but these kingdomes were destroyed and dissolued by the Romanes before the Messiah came Pappus Answ. The kingdome indeede of Syria was before subdued by Pompey and the house of the Seleucians was then extinguished which might be about 70. or 80. yeares or thereabout before the birth of Christ but the kingdome of Egypt continued still vntill the raigne of Herod vnder whom Christ was borne who was confirmed in his kingdome by Antonie and Cleopatra the daughter of the last Ptolomie surnamed Piper so that Egypt had some part of the Images toe vntill the Lords birth 2. Obiect This last Monarchie is called a kingdome it was then but one but these were two kingdomes one of the South the other of the North they therefore cannot be vnderstood to be the fourth Monarchie Answ. 1. It is called one kingdome
of this stone he forbeareth to giue any interpretion of it putting off the matter thus mihi hoc narrare non libuit cui propositum est non futura sed praeterita scribere c. Daniel also giueth an interpretation of the stone but it liked me not to declare it whose purpose is to write of things past not of things to come It seemeth he was loath to offend the Romanes of whom he had receiued so great grace and fauour which he should haue done if he had giuen his opinion that the Romane Empire should in the ende haue beene ruinated by his nation But how vnlike a thing this is that the Iewes should obtaine such a temporall dominion it is euident to all the world they beeing now a dispersed nation without either king or priest Church or commonwealth And our Blessed Sauiour hath assured vs that his kingdome is not of this world they then dreaming of such an outward kingdome doe therein shewe their infidelitie that they haue no part in the true Messiah who is blessed for euer 2. The heretikes called Chiliastes which hold that 6. thousand yeares expired from the creation of the world there shall be a resurrection of iust men who shall raigne with Christ a thousand yeares in the earth doe expound this place of that terrene kingdome But their hereticall fansie is confuted by the verie words of this text for the kingdome here spoken of shall stand for euer it shall not then onely continue for a 1000. yeares 3. Wherefore this Scripture euidently describeth the spirituall kingdome of Christ in this world ruling and gouerning the hearts of his seruants by his grace and propagating his truth and Gospell ouer all the world exercising his power vpon the enemies of his Church which kingdome shall be perfected in his euerlasting glorie of this eternall and euerduring kingdome the Prophet Isay saith the Encrease of his gouernement and peace shall haue no ende Quest. 54. Whether the stone cut out of the mountaine doe signifie Christ or his kingdome 1. The most doe vnderstand this of Christ himselfe who is signified by this stone of which opinion are of the ancient writers Iustinus Martyr dialog cum Tryphone Ireneus lib. 3. aduers. haeres cap. 28. Cyprian lib. 2. aduers. Iudaeos sect 17. and sometime Augustine enarrat in Psal. 98. and so interpreteth Lyranus and of the newe writers Bullinger by this stone would haue Christ vnderstood as Psal. 118. 22. the stone which the builders refused is become the head stone of the corner and Isay 28. 16. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation to the same purpose Melancthon likewise Perorius beside these testimonies of Scripture sheweth how Christ this precious stone was prefigured by certaine typicall stones in the old Testament as by the stone Iacob pitched and annointed it with oyle and the rocke which Moses smote with the tod and water gushed out by the stone that bare vp Moses hands Ezod 17. and by that rocke where Moses was set when he saw the Lords backe parts Exod. 33. Further in these fower respects Christ is compared to a stone 1. for the continuance 2. for the strength he is the fundamentall stone 3. a rocke of refuge vnto them that beleeue 4. and a rocke of offence for the wicked to stumble at 2. Some doe by this stone vnderstand the kingdome and Church of Christ as Augustine in Psal. 42. and 44. so also Caluine comparat regnum Christi cum omnibus illis Monarchijs c. he compareth the kingdome of Christ with all those Monarchies c. so is the Church of God likened to a stone Zach. 12. 3. in that day I will make Ierusalem an heauie stone for all people all that lift it vp shall be torne c. 3. But these interpretations are not contrarie one to another they may well stand together for Christ is not here considered apart by himselfe but together with his Church he as the head and the other as his bodie So the Apostle sometime by Christ vnderstandeth the whole mysticall bodie consisting of Christ and his Church as 1. Cor. 12. 12. As the bodie is one and hath many members so is Christ so the Church is called the bodie and fulnesse of Christ. Ephe. 1. 23. Then in this place Christ is not vnderstood without his body the Church but both Christ and his kingdome which is the Church are ioyned together for ver 44. Daniel speaketh of a kingdome which God should set vp Polan Quest. 55. Whether this prophesie be fulfilled in the first or second comming of Christ. 1. Tertullian expoundeth it of Christs second comming lib. contra Iudaeos So also Theodoret beeing mooued with this reason because at the first comming of Christ all these kingdomes were not destroyed for the Romane Empire then flourished but at his second comming this prophesie shall be fulfilled but this argument is soone answered the kingdomes here spoken of were all dissolued at the comming of Christ in the flesh the Romane Empire is not comprehended in this vision as is before shewed at large quest 49. 2. Some thinke that this prophesie agreeth vnto the first comming of Christ inchoate aliquatenus in some sort and by way of beginning and that in the ende it should dash in peices the Romane Empire but it shall most fully and absolutely be accomplished at Christs second comming Pere Pap. 3. But it shall appeare by these arguments that this Scripture must onely be referred to the first comming of Christ and not at all to the second but onely by way of analogie and by a consequent 1. This kingdome shall be set vp in the times of these Kings but in the euerlasting kingdome of Christ in the next world there shall be neither any such kings nor any more time 2. This stone was but small at the beginning but afterward it grew into a mountaine but Christ when he commeth in his glorie shall then shew himselfe in his greatnes he shall not be as a small stone 3. And this stone became a great mountaine and filled the whole earth which sheweth that Christs kingdome here spoken of should increase by little and little but after his second comming it shall be at the full not still encreasing therefore the kingdome of Christ here in this world of necessitie must be here described 4. Yet by way of analogicall collection this prophesie may be applyed vnto Christs second comming when as Christ shall make a perfect conquest of all earthly kingdomes and powers and of all other aduersaries vnto his kingdome 5. Of this opinion that this prophesie concerneth the first comming of Christ are all they which expound this phrase of the cutting out of this stone without hands of the miraculous conception and birth of Christ of the virgine Marie as Lyran. gloss ordinar Vatab. Pin. with diuerse of the auncient fathers Caluin also though he refuse that
aduantage but to seeke the welfare of the people of God as Daniel here doth 2. that they defile not themselues with the superstitious and idolatrous vsages in such places as these three in the next chapter beeing chiefe officers yet refused to worship the kings golden image 2. And as it is lawfull to enioy such places of honour so it is not inconuenient for kings to set sometime strangers in place of gouernement such as for their wisedome and pietie are fit but not to that ende to make a pray of such places of gouernement 4. Places of doctrine 1. Doct. That God onely hath the knowledge of things to come Vers. 11. There is none that can declare it except the gods Hierome hence inferreth that euen in the opinion of the wisemen and Soothsayers of Babylon none hath the knowledge of things to come but onely God by the which it is euident that the Prophets foretelling things to come spake by the spirit of God Bulling By this argument the Prophet sheweth the vanitie of the Idols of the heathen and conuinceth them to be no gods Isay 41. 23. shewe the things that are to come hereafter that we may knowe that yee are gods 2. Doct. Of the immortalitie of the soule Vers. 4. O King liue for euer These heathen men voide of the true knowledge of God in wishing eternall life vnto the king doe shewe their opinion of the immortalitie of the soule which shall further be prooued 1. by the testimonie of Scripture 2. by the demonstration of reason 3. and by the euidence of forren and heathen witnesses 1. The Scripture plentifully testifieth that the soule liueth after it is separated from the bodie as in that the Lord calleth himselfe the God of Abraham Isaac and Iaacob long after their death Exod. 3. 6. whereupon our Sauiour inferreth that he is not God of the dead but of the liuing So Elias prayed vnto God to haue his hostesses child restored to life in these words I pray thee let this childs soule returne vnto him againe 1. King 17. 22. his soule then was aliue for otherwise it could not returne to his bodie Salomon saith that the spirit returneth to God that gaue it Eccle. 12. 7. In the parable Luk. 16. the soule of Lazarus was carried by the Angels into Abrahams bosome 2. 1. Seeing God is most iust and will recompence euerie man according to his life the righteous shall haue reward and the wicked punishment which is not alwaies seene in this life it must needs be that God should execute his iustice in another life 2. Seeing vertue which is in the minde is immortall the subject also thereof the soule must also needes be immortall 3. And the soule beeing not subiect to corruption is consequently immortall for that which is incorruptible is immortall 4. All things haue a place of rest as the center is vnto bodies the soule is restlesse in the bodie and neuer is at quiet if then it should not haue a place of rest elswhere it should be more miserable then any other creature 5. And how could the soule thinke of things immortall or desire them if it were not it selfe immortall 3. By these reasons and such like the heathen beeing perswaded beleeued the immortalitie of the soule as Antiochus in his epistle to Lysias that beginneth Since our father is translated to the gods c. 2. Macchab. 11. 23. In the funeralls of such Romane Emperours as had deserued well of the commonwealth they vsed to set an eagle and to put fire vnder which the eagle feeling soared aloft whereby was signified that the soule or spirit ascended vp into heauen Herodian Pythagoras and Thales Milesius were strong maintainers of the immortalitie of the soule likewise Plutarkain epistol consola and Seneca lib. de morte immatura Euripides held coelos esse aeterna animarum domicilia that the heauens are the eternall houses of the soules Many such like testimonies and examples might be brought from the heathen to this purpose 3. Doctrine Of the vanitie of Soothsayers Vers. 4. Shew thy seruants the dreame and we shall shewe thee the interpretntion These foolish Soothsayers promise much vnto the king but they were able to performe nothing for afterward cap. 4. when the king told them his dreame they could say nothing so they are liberales in verbis c. liberall in words but they can not performe that which they promise It is euident then that there is no art or certaine rule to interpret dreames or to coniecture of things to come but it is an extraordinarie gift that commeth from God Po. So the Lord saith by his Prophet Isay 44. 25. I destroy the takens of the Soothsayers and make them that coniecture fooles c. 4. Doctrine Of the mutabilitie of Princes fauours Vers. 12. He commanded to destroy all the wisemen of Babel Nebuchadnezzar who had before highly rewarded the wisemen and greatly fauoured them now in his rage without any iust cause commandeth them to be slaine such small certaintie there is in the fauour of Princes Dauid at his first entertainement was in Sauls fauour but not long after he hated him as much wen he returned from the slaughter of Goliah Ioseph at the first was much fauoured of Potiphar but vpon the false suggestion of his wife he soone cast him out of his fauour Alexander the great made great account of his friends Parmenio Philotas Clitus Calisthenes but in the ende he so hated them as that he would neuer be reconciled vnto them but killed them therefore the Prophet Dauid saith it is better to trust in the Lord then to haue any confidence in princes Pintus 5. Doct. The sentence of death ought not hastily to be executed Vers. 15. Daniel said why is the sentence so hastie from the king Daniel findeth fault with the hastie execution of the kings sentence shewing that in such cases long deliberation should be vsed and great aduisement taken This was the error of Theodosius the Elder who when one of his gouernours was slaine in a commotion at Thessolonica commanded a great number of the people to be put to the sword for which his bloody fact he was excommunicated of that couragious and religious Bishop S. Ambrose Theodoret lib. 5. Tripart 9. Polan 6. Doctrine Of Gods prouidence Vers. 21. He changeth the times and seasons This is an euident place to shewe that things are not gouerned by chance in the world but ruled by Gods prouidence Meminerimus in tot mutationibus c. fulgere Dei prouidentiam c. let vs remember that Gods prouidence shineth in so many mutations and changes in the world c. Caluin If things that seeme so vncertaine as times and seasons the change of weather the variable disposition of the ayre be yet directed by Gods prouidence then all other things must depend of the same cause This alteration cannot be altogether ascribed to nature for naturall causes worke certainely and orderly and to chaunce much
euerlasting kingdome and his dominion is from generation to generation with generation and generation 4. I Nebuchadnezzar beeing at rest happie V. in mine house and flourishing like the spreading boughes C. in my palace 5. I sawe a dreame which made me afraide and the thoughts vpon my bed and the visions of mine head troubled me 6. Therefore I set forth a decree to bring before me all the wise men of Babel to make knowne vnto me to shewe vnto me caeter the interpretation of the dreame 7. So came the magicians astrologians Chaldeans and Soothsayers and I told the dreame before to them G. B. but they could not make knowne vnto me the interpretation thereof 8. Till at the last Daniel Daniel the collegue L. S. but acharin beeing onely found in this place as R. Kimhi is better interpreted here at the last came before me whose name was Belteshazzar according to the name of my God which hath the spirit of the holy gods in him and before him I told the dreame 9. O Belteshazzar chiefe of the Magicians because I knowe that the spirit of the holy gods is in thee and not any secret puts thee to businesse is impossible vnto thee L. or escapeth thee V. or troubleth thee G. B. or oppresseth thee I. the word anas signifieth to trouble to put to businesse tell me the visions of my dreame which I haue seene that is I. and caeter but it is not here a coniunction copulatiue for he desireth onely the interpretation of his dreame ver 15. he declareth his dreame himselfe the interpretation thereof 10. Thus were the visions not vision L. of mine head in my bed I did behold and loe a tree in the middes of the earth and the height thereof was great 11. A great tree and strong and the height thereof reached vnto heauen and the sight thereof to the ende of all the earth 12. The boughes thereof bough C. the singular is put for the plurall not the leaues thereof L. were faire and the fruit thereof much and in it was meate for all the beasts of the field tooke shade I. B. not it made shade G. or the beasts dwelt vnder it and in the boughes thereof dwelt the foules of heauen and all flesh fedde of it 13. I sawe in the visions of my head vpon my bed and behold a watchman and an holy one came downe from heauen 14. And cried aloud with strength C. and said thus Hewe downe the tree and breake off his branches shake of his leaues and scatter his fruite that the beasts may flee from vnder it and the foules from his branches 15. Neuerthelesse leaue the stumpe not the budde of his rootes in the earth and with a band of yron and brasse bind it among the grasse of the field not which is without and let it be wet dipt C. with the dewe of heauen and with the beasts beast C. let his portion be among the grasse of the field 16. Let his heart be changed let them change C. from a mans from a man and let a beasts heart be giuen vnto him and let seauen times be passed changed L. ouer him 17. The sentence is according to the decree of the watchmen and the request according to the word of the holy ones B. I. V. not and the word of the holy ones and the request and is but once in the originall nor according to the word of the holy ones the demaund was answered G. for this last word is not in the originall to the intent that vntill L. the liuing may knowe that the most high hath power ouer the kingdome of men man C. and giueth it to whom he will and appointeth ouer it the most abiect of men 18. This is the dreame that I king Nebuchadnezzar haue seene now thou Belteshazzar tell the interpretation thereof for all the wisemen of my kingdome are not able to make knowne the interpretation but thou art able for the spirit of the holy gods is in thee 19. Then Daniel whose name was Belteshazzar was amazed I. stood as astonished V. held his peace L. B. G. S. but the word shamam signifieth properly to be astonished amazed to wonder by the space of an houre and his thoughts troubled him and the king spake and said Let neither the dreame nor the interpretation thereof trouble thee then Belteshazzar answered and said The dreame be to them that hate thee and the interpretation thereof to thine enemies 20. The tree which thou sawest which was great and mightie whose height reached vnto the heauen and the sight thereof through all the earth 21. Whose leaues were faire and the fruit thereof much and in it was meate for all vnder the which the beastes of the field dwelt and the foules of the heauen did sit 22. It is thou O king that art great and mightie for thy greatnesse is growen and reacheth vnto the heauen and thy dominion is to the ende of the earth 23. Whereas the king sawe a watchman and an holy one that came downe from heauen and said Hewe downe the tree and destroy it yet leaue the stumpe of the rootes thereof in the earth and with a band of yron and brasse bind it among the grasse of the field and let it be wet with the dewe of heauen and let his portion be with the beasts of the field till seauen times passe ouer him 24. This is the interpretation O king not of the king I. and this is the decree of the most high which is come vpon my Lord the king 25. That they shall driue thee from men and thy dwelling shall be with the beasts of the field and they shall make thee â—ate grasse like the oxen thou shalt â—at L. and they shall wet thee with the dewe of heauen till thou knowe that the most high beareth rule ouer the kingdome of men and giueth it to whomsoeuer he will 26. And whereas they said not he said L. that they should leaue the stumpe of the tree rootes thy kingdome shall be stable vnto thee or remaine vnto thee L. B. G. after thou shalt haue knowne hast learned to knowe L. that the heauens beare rule 27. Wherefore O king let my counsell be acceptable vnto thee and breake off thy sinnes by righteousnesse I. G. B. not redeeme thy sinnes V. L. by almes deeds L. for pharach signifieth to breake off as it is taken Gen. 27. 40. and the other word tzidecah signifieth righteousnesse if so be thy peace may be prolonged I. A. P. V. better then that there may be an healing of thine error G. B. or God may forgiue thy sinnes L. S. 28. All these things came not shall come G. or touch B. vpon the king Nebuchadnezzar 29. At the ende of twelue moneths he walked in the palace of the kingdome of Babylon 30. And the king spake and said Is not this great Babel that I haue built for the house of the kingdome by the might of my power and for the honour of
borne of a noble mother the daughter of Astyages king of the Medes but of a meane father one Cambises should come and bring them into seruitude and then he suddenly vanished away the Chaldeans in Abydenus fragments record that he was blasted by some god and spake of Babels fall by the Persians H. B. consent 2. But that this was a true historie and not done in figure type or vision it may thus appeare 1. if this be no historie no more should the rest be written in this booke and so we should haue no certentie of any thing 2. Daniel himselfe rehearseth this as a matter of fact before Balthazar how Nebuchadnezzer was deposed c. 5. 20. 3. there are many things in this chapter which can in no wise agree vnto the deuill as how Nebuchadnezzer dreamed and asked counsell of the wise men and Daniel wisheth him to breake off his sinnes by repentance none of these things can be said of the deuill ex Perer. 8. Quest. Why Daniel was called by the name of Belteshazzar 1. Dorotheus in synops and Epiphan lib. de vit interit prophet doe thinke that Daniel was so called after the name of Balthazar the kings sonne because he purposed to make him heire with him of the kingdome And this opinion may seeme somewhat to be fauoured by the vulgar Latin translation which readeth v. 5. till Daniel collega my collegue or companion in the kingdome came in which Pererius vnderstandeth so to be saide because Nebuchadnezzer had ioyned Daniel with him as his fellow in the kingdome Contra. 1. There is no word of that sense to signifie a collegue or fellow in the originall and therefore we will not insist vpon this reason 2. But the name of Belteshazzar and Belshazar are diuers in the the originall the one consisteth of 7. letters Beltheshaatzer the other onely of sixe Belshazzer And Daniel was so called before this time when as Balthazar the king was not yet borne nor named in storie 2. Suidas and Iosephus thinke that Daniel was so called because of the interpretation of hid and secret things but that is not so for he was thus called before he had yet expounded any of the kings dreames c. 1. 7. 3. The most thinke that this was the name of the god of the Chaldees and giuen vnto Daniel because of his diuine wisdome Lyran. Hugo Vatab. but the name of the Chalde god was Bel Isa. 46. 1. not Belteshazzar 4. Therefore Daniel had not the very name of his god but the king saith he was called after or according to my God the first syllable onely is borrowed from the name of his god Bel the whole name consisteth of three Babylonian words signifying keeping or laying vp the treasure of Bel Iun. as is shewed before qu. 28. c. 1. 9. Quest. In what sense Nebuchadnezzer saith that Daniel had the spirit of the holy gods v. 5. 1. The Sâ—ptuag read in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit of God thinking to excuse the king and free him from idolatrie but the word in the originall is in the plural elohim gods 2. Some thinke that by gods are here vnderstood the Angels who are sometime called gods in Scripture Pint. but the knowledge of secrets the Angels haue not because they know not things to come and the magicians who had conference and familiaritie with spirits not beeing able to tell the king his dreame which he had forgotten excuse themselues because none but the gods could declare such things c. 2. 11. 3. His meaning then is that the gods aboue onely knew secrets whose diuine spirit Daniel was indued with loquitur more gentilium he speaketh after the manner of the Gentiles who held that there were many gods Lyran. And it was a receiued opinion among them that it was a diuine thing to interpret dreames as Socrates answered the Athenians that he was ignorant of that diuine science Lyran. ex Albert. mag 10. Quest. Of Nebuchadnezzers dreame and the summe thereof There are two parts of his dreame the first containeth a description of a goodly faire tree v. 7. to v. 10. the second the ouerthrow and cutting downe of this tree thence to v. 15. 1. The tree is described 1. by the situation of it in the middes of the earth 2. by the height which reached vnto heauen which Theodoret expoundeth of his pride so also gloss ordin Lyranus of his high aduancement to such a great Monarchie 3. by the spreading of it to the endes of the earth is vnderstood the largenes of his dominion which extended very farre Megasthenes as Iosephus citeth him thinketh that he subdued part of Spaine 4. by the vtilitie thereof which was double it gaue meate and shadow vnto all both foules and beasts that is all kind of people both of ciuill and vnciuill life both had nourishment and peace vnder the raigne of Nabuchadnezzer 2. Then the destruction of this tree followeth 1. by whome by a watchman which is interpreted to be an angel 2. the manner is described how this tree should be serued the tree is broken downe that is the king is cast out of his kingdome the branches are broken off his nobles and princes are remooued from him his leaues are shaken off his glorie and renowne is taken from him the fruit are scattered the riches of the kingdome euery one snatcheth and diuideth the birds and beasts flie away many taking occasion by the fall of the king withdraw themselues from his yoake 3. Then followeth the limitation and qualifying of the punishment of this tree a stumpe of it shall be left that is his kingdome shall be reserued for him still gloss interlin with the condition thereof set forth first metaphorically it shall be bound with chaines of brasse whereby is signified his phrensie and madnesse because mad men are bound with chaines Bulling then literally or historically his state is described both outward that he should liue with the beasts of the field and inward his heart should be changed which is amplified by the circumstance of time till 7. times that is yeares be passed ouer him v. 13. So this dreame was propounded in allegorie in such maner vt tamen Deus aliquid permiscuerit vnde colligeret aliud notari that yet God mingled withall some thing whereout he might gather that some other thing was signified Calvin for a tree from whence he borrowed this allegorie needed not to be bound with chaines neither hath any heart 5. Lastly the certentie of this decree is set downe by a generall consent of God and his Angels v. 14. 11. Quest. Why this tree is said to be in the middes of the earth 1. Hugo Card. thinketh it to be so said because Nebuchadnezzer had Iudea subiect vnto him which is thought to be in the middes of the earth 2. Some of the Rabbins thinke that Babylon is signified because it is in the same line or parallel with Ierusalem which is in the middes of the
onely vnto God to be controlled of none nor to giue account of his doings to any Therefore the presumption of the Pope is intolerable who challengeth that to himselfe which is onely peculiar vnto God As thus his clawbacks and flatterers write of the Papall preheminence and priuiledge non est de eius potestate inquirendum quum primae causa nulla si causâ— no man must inquire of his power seeing he is the cause of causes and of the first cause there can be no cause c. secund Bald. in capit Eâ—cles c. And nemo potest dicere Papae c. no man must say vnto the Pope why doe you so distinct 40. c. si Papa Hereof Fâ—ederick the 2. Emperour complained in an epistle to Otto Duke of Bavaria Rationem actuum nemini quasi sit Deus reddere vult id quod soli Deo conuenit vsurpat c. he will render account to none of his doings he vsurpeth that which onely agreeth vnto God that he can not erre c. Annal. Aventin lib. 7. ex Polan 6. Morall observations 1. Observ. Worldly and carnall men doe onely craue the helpe of the godly in the time of neede v. 5. Till at the last Daniel came before me If the Soothsayers and Sorcerers could haue serued Nabuchadnezzers turne he would not haue sought vnto Daniel but now all other meanes fayling him he craueth his helpe to expound the dreame like as men in their health regard not the physitians but in their sicknes runne vnto them So Ieroboam when Abiah his some was sicke sent vnto Ahiah the Prophet 2. king 14. 2. Observ. Witches and Sorcerers not to be sought vnto Nabuchadnezzer called all his wise men together to vnfold the secret of his dreame but they could doe him no good by which we are taught not to runne vnto any such for helpe 1. because they can not helpe they are both ignorant and know nothing and of no power and can doe little as is euident in these Chaldean wizzards who did but deceiue and abuse the king 2. Such doe vse the conference of wicked spirits and therefore to goe vnto such were to forsake God As Ahaziah in â—eeking vnto Beelzebub the god of Ekron did therein denie that there was a God in Israel 2. King 1. 3. Observ. Prosperitie is daungerous v. 9. The boughes thereof were faire and the fruit much Nabuchadnezzer in his flourishing and prosperous state is compared to a good tree both faire and fruitfull this his prosperitie did lift vp his heart and made him proud and therefore his boughes were broken off to make him know himselfe So riches and abundance are but a snare to them which know not how to vse them therefore the wise man prayeth that God would not giue him riches least I be full and denie thee Prov. 30. 9. They say that the palme tree will not grow in a sat ground but in a light and sandie and if the soyle be strong and fertile they must cast salt and ashes at the roote to qualifie the strength of the ground So if prosperitie be not seasoned with the salt of grace it is vnfruitfull and vnprofitable Pintus 4. Observ. Ministers must be faithfull in deliuering the truth though it be not pleasing As Daniel vers 2. deliuereth the interpretation to the king of this fearefull and terrible dreame though he knew it should not be welcome vnto him so must Ministers in their office be faithfull as the Apostle saith It is required of the disposers that euery one be found faithfull 1. Cor. 4. 2. They must feare rather to offend God then to displease men So the Lord saith to his Prophet Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgression c. Eli was iudged for sparing and forbearing his wicked sonnes 1. Sam. 2. and the false prophets are threatned for flattering the people and sowing pillowes vnder their elbowes Esech 13. and the watchmen which tell not the people of the sword comming shall beare their sinne the Lord will require their blood at his hand Esec 33. 6. 5. Observ. We must looke vnto Gods prouidence in our affliction So Daniel saith c. 2. 21. It is the decree of the most high which is come vpon my Lord the king When the Lord layeth his hand vpon his children they must looke vnto him that correcteth them and humble themselues before him and not murmure against him seeing it commeth not by chaunce but as it pleaseth the diuine prouidence to dispose as the Prophet Dauid excellently saith I held my peace because it was thy doing Psal. 39. 4. 6. Observ. Of the vtilitie and benefit that commeth of true and effectuall repentance V. 33. My glorie and beautie was restored vnto me c. Nebuchadnezzar after his seauen yeares humiliation is restored vnto as great honour as euer he was So Iob after he had beene afflicted was raised vp to a more glorious and flourishing estate then he had before Dauid after his long time of persecution was established in the kingdome so affliction and if it worke true humiliation and repentance bringeth greater ioy and comfort in the ende as the Apostle saith one light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall weight of glorie 2. Cor. 4. 17. 7. Observ. Of the greatnesse of the sinne of pride and how the Lord abhorreth it V. 28. While the proud word was in the kings mouth whereby he boasted of his goodly buildings which he had made not for Gods honour but his owne euen in the same moment did the Lord cast him downe from his princely throne So Daniel saith c. 5. 20. when his heart was hardened in pride he was deposed from his kingly throne therefore let all those take heede by this example whose hearts are lifted vp ascribing their gifts and works to their owne wit industrie and strength or making their owne glorie and praise the ende and scope of all their doings for the Scripture saith the Lord resisteth the proud 1. Pet. 5. 5. 8. Observ. God fighteth for vs against the Deuill V. 27. According to his will he worketh in the armie of heauen The Lord is the commander of the Angels and princes both good and bad are subiect vnto him all things in heauen and earth are swayed according to his will which is much to the comfort of Gods children that nothing can hinder their saluation neither Angels nor principalities nor powers height nor depth can separate them from the loue of God in Christ Rom. 8. 39. And so our Blessed Sauiour saith My father is greater then all and none can take you out of his hand Iohn 10. 29. CHAP. V. 1. The Methode and Argument THe summe and argument of this chapter is an historicall narration 1. of a fearefull sight an hand was seene writing vpon a wall 2. and the interpretation thereof by Daniel In the vision these things are declared 1. the
such like 2. by their impotencie they could neither see heare nor vnderstand 4. he gaue not glorie vnto God which is aggrauated by two benefits the giuing him of his life and breath and in protecting him in whose hand is thy breath and all thy wayes c. 3. Then followeth the interpretation of the dreame v. 25. to 29. Quest. 26. Of Daniels abrupt beginning in his speach to the king v. 17. Keepe thy rewards to thy selfe The reasons why Daniel vseth no insinuaâ—ion or salutation to the king were these 1. In respect of his age and grauitie such a simple and plaine beginning became him for he was 90. yeare old if we suppose him to be 20. when he first went into captiuitie 2. it best beseemed him in respect of his office beeing a Prophet and now consulted with concerning the will and counsell of God to shewe his contempt of the kings gifts Iun. 3. hoc ipsâ— monstrauit abiectum c. in that he saluteth him not as a king giuing him his titles he therein sheweth that he was now reiected of God no longer to be king Oecolampad 4. voluit asperius loqui cum impiâ— desperatâ— he would speake the more roughly with a wicked and desperate man of whom there was small hope and therefore he doth rippe vp his sinne and searcheth it to the depth Calvin Quest. 27. Why Daniel reiecteth the kings rewards 1. That was not onely the reason in respect of his office because he was a Prophet least he might seeme to haue made merchandize of his propheticall gift as Polan and to fulfill that saying in the gospel ye haue freely receiued freely giue Lyran. Pellican for then he should not by this reason haue receiued any gifts of Nebuchadnezzar 2. Neither was this the cause tristia nuntiantem indecens erat dona aeciperâ— it was not fit for one telling hard newes to receiue gifts gloss ordinar for then neither should Daniel haue receiued any reward of king Nebuchadnezzar after he had expounded the dreame of theimage which foreshewed the ende and dissolution of Nebuchadnezzars kingdome 3. And to say that Daniel affected no such honours because he was now old is an insufficient reason for neither had he at any time before any desire to those places but onely for the good of the Lâ—rds people 4. But the speciall reasons are these two noluit ab homine impiâ— c. he would not receiue any gifts of a wicked man Osiand as Abraham refused to take any thing of the king of Sodome and the Prophet Elisha of Naaman who was a stranger As also tempus subiectionis mox finiendum erat the time of subiection vnto this king and of his gouernment was at an ende Caluin and therefore he refused these honours at his hand who was as no king but reiected of God Quest. 28. Why Daniel receiued the like rewards from Nebuchadnezzar and refuseth them from Balthazar 1. The reason of this difference is because Daniel knewe that Nebuchadnezzar was established in the kingdome which the Lord had giueâ— to him and to his sonne and therefore he made no refusall of the honours which were offred vnto him because thereby he might stand the Church of God in great stead But the case was now otherwise for he knewe that Balthazar 's kingdome was at an ende and these honours vnder him he could not long hold and the Monarchie of the Chaldeans beeing at an ende he could not thereby aduantage the people of God Polan 2. Because also their was greater obstinacie and stubbornenesse in Balthazar then there was in Nebuchadnezzar ideo oftendit se minus ei deferre quam avo and therefore he sheweth that he doth not so much respect and honour him as his grandfather Calvin Quest. 29. Why then Daniel after his refusall accepted afterward of these rewards v. 29. This shewed no inconstancie at all in Daniel to suffer that to be done vnto him which before he in words refused 1. It is like that they were verie vrgent and instant vpon him to accept of the kings offers 2. Chrysostome giueth this reason that if he had beene stiffe in refusing still it would haue beene thought quod ipse de responso suo addubit asset that he himselfe had doubted of the truth of his answer and therefore to take away that suspition he vpon that instance accepteth of the rewards so also Occolampad Bulling 3. An other reason was qui mundi diuitias contempserat ne regem ipsum contemnere videretur least he which had despised the riches of the world should haue seemed to haue set the king himselfe at naught he accepteth of the kings offers Pintus 4. If he had still obstinately refused he might haue beene brought in suspicionem proditionis into suspicion of treason Calvin as though he had conspired with the Medes and Persians against the king if he had refused Balthazar 's rewards and offers 5. signum fuisset timiditatis it had beene also a signe of fearefulnesse that by this meanes he might haue lien hid still and so escaped the danger beeing called to no publike place he therefore in accepting of these honours ostendit se imperterritum sheweth himselfe without feare Caluin Quest. 30. Whether in these words he put to death whom he would v. 19. Nebuchadnezzars tyrannicall gouernement be expressed 1. Neither is this a description of Nebuchadnezzars tyrannie and cruell gouernement as though he put to death the innocent and spoyled men of their goods without iust cause or equitie for that this is not meant of the abuse of his power the next v. following sheweth But when his heart was puft vp this power then might be in Nebuchadnezzar and his heart not yet lifted vp 2. Neither yet doe I thinke with Bullinger that it is like that Nebuchadnezzar non iniuste suum administrauit regnum did not vniustly administer his kingdome for the contrarie appeareth c. 2. in that he commanded the Chaldeans to be slaine without cause for that they could not tell the king his dreame which he had forgotten and c. 3. he commaunded the three seruants of God to be cast into the fierie fornace for refusing to worship the idol which he had set vp 3. Nor yet can it be prooued by this place that princes haue authoritie to take away their subiects liues and goods at their pleasure for euen kings themselues must remember serationem summo regi reddituros that they also shall giue account vnto the the great king Calvin 4. But the Prophet simply speaketh de regia potestate of the kingly power Calv. neither touching the abuse or right vse thereof But sheweth to what eminent authoritie God had exalted him that he might exalt and cast downe whom he list to shewe that God had giuen him this great honour and power for the which he was feared of all This amplitude and greatnesse of his authoritie is set forth by two effects 1. the one is in his subiects they feared and stood in awe
giuen vnto the most high Saints Saints of the most high L. S. see before v. 18. and the time approched that the Saints possessed the kingdome 23 Thus also he said The fourth beast shall be the fourth kingdome in the earth which shall be diuers from vnlike to B. G. greater then L. S. all the kingdomes and shall deuoure the whole earth and shall tread it downe and breake it in pieces 24 And tenne hornes out of this kingdome that is tenne kings shall arise and the last I. Br. an other L. S. V. see before v. 8. shall rise vp after them and he shall be diuers from the former not greater L. or shall ouer come all the euill that were before him S. and he shall subdue three kings 25 And he shall speake words against the most high better then on the side or behalfe of the most high A. or of diuine things V. the word letzad here signifieth against and shall consume not deceiue S. the Saints of the most high and he shall thinke that he may change times and the law lawes L. S. and they shall be deliuered into his hand V. L. by his hand I. vntill a time and times and the deuiding of time a long time or a short V. the halfe of time L. a part of time I. pelag signifieth a part or diuision 26 But the iudgement shall sit and they shall take away his dominion in consuming and destroying it I. to consume and destroy it B. G. vnto the ende 27 And the kingdome and dominion and the greatnes of the kingdomes not kingdome L. B. G. for the word is in the plural nor of the kings S. shall be giuen to the people of the high Saints A. V. B. the people of the Saints of the most high L. the most holy people of the most high G. but the word galonin is in the plurall and answereth to Saints whose kingdom is an euerlasting kingdome and all powers shall serue and obey it B. him G. that is the people before spoken of 28 Hetherto the ende of these words of this matter hetherto V. or this is the ende of the matter G. euen me Daniel many cogitations troubled V. troubled me C. Ã pleonasmâ—s better then as for me Daniel many cogitatious troubled me Pol. or I Daniel had many cogitations which troubled B. G. for here many words are inserted not in the originall and my countenance changed in me but I kept the words the matter G. in mine heart 3. The questions and doubts discussed 1. Quest. Of the order obserued by Daniel in the setting downe of these visions This vision contained in this chapter beeing shewed vnto Daniel in the first yeare of Balthazar who was the last king of the Chaldeans and before Darius vnder whome that miracle fell out in Daniels deliuerance from the lyons c. 6. is a manifest argument that the former storie is transposed this vision in time comming before it yet in order beeing placed after it the reasons hereof are these 1. Theodoret saith that in the former sixe chapters historico more prophetiam conscripsit he writ the prophecie after an historicall manner shewing what things happened vnder Nebuchadnezzer Balthazar Darius but in the sixe chapters following he setteth downe those predictions quasâ— per diuinam reuelationem doctus est which he was taught by diuine reuelation 2. Hierome doth adde further that in the former chapters Daniel historically setteth downe quid mirabilium signorum acciderit c. what memorable signes happened vnder these kings but in the rest of this booke he declareth such visions quarum solus propheta conscius est which the Prophet onely was priuie vnto himselfe 3. Hugo giueth this reason the things before historically rehearsed tempore suo impleta sunt were such as were fulfilled in Daniels time but these here following were visiones futurorum visions of things to come to passe afterward 4. Further in the former histories God had appointed Daniel interpretem magistrum profanis regibus an interpreter and teacher vnto the profane kings nunc praefecit Ecclesiae doctorem now he set him vp as an instructer of his Church Calvin 5. The former histories and miracles shewed the calling of Daniel and the confirmation thereof by signes and miracles in these chapters Daniel exerciseth his vocation and function in his propheticall visions Iun. 6. Lyranus beside the reason before touched that the former visions were partly historicall partly propheticall and therefore were set downe together but these visions are mere propheticae merely propheticall assigneth also this reason that the former visions belong vnto the first comming of Christ and therefore are set together these following concerne his second comming but this is not so for c. 9. there is a manifest prophecie of the first comming of the Messiah and the very time is described and though mention be made by the way as it were of the resurrection and the finall iudgement c. 12. yet the visions are principally intended to foretell such things as should befall the Church of the Iewes before the first comming of the Messiah 2. Quest. Of the visions which follow in generall 1. Bullinger reduceth all the visions following vnto fowre making the visions in the 3. last chapters but one for it is a continuance of the same prophecie wherein the condition of the Church is described vnder the state of the Persians and Grecians especially vnder Antiochus Epiphanes c. 11. 2. Lyranus maketh fiue visions of them thus distinguishing them the first c. 7. significat vltimae tribulationis totalem processum signifieth the totall proceeding in the last tribulation of that Church the second c. 8. which treateth of the combate between the Persians and Grecians designat â—iusdem tribulationis principalem conflictum doth designe the principall conflict of that tribulation the third c. 9. which prophecieth of the comming of the Messiah and so designat eiusdem tribulationis solatium it sheweth the comfort in the same tribulation the fourth vision is of the man which appeared prophecying of the deliuerance of the people designat eiusdem tribulationis terminum and sheweth the ende of that tribulation c. 10. the fift is of the victorie of Christ vnder the signe and figure of the king of the South and the king of the North designat eiusdem tribulationis triumphum it setteth forth the triumph ouer that tribulation c. 11. But as is shewed before the same vision is contained and continued c. 10 11 12. 3. This vision in this chapter is generall of the state of the foure Monarchies which afterward are particularly described like as Cosmographers in the description of the world doe first set forth a generall mappe of the whole world and then particular tables of seuerall countries the same order Daniel obserueth in these visions in the 7. chapter he is informed concerning the generall condition and state of the foure kingdomes then in the 8. followeth a particular narration of the Persian and
his father Geneuens who is said then to be subiect to his father as man not that he was not subiect before but because the Church which is his bodie which shall be also subiect is not yet perfect Beza This is most true that the Sonne as man is subiect vnto God as Augustine saith Christus vt Deus nos cum patre subiectos habet vt sacerdos nobiscum patri subiectus est Christ as God together with his father hath vs subiect vnto him as he is the Priest he is together with vs subiect to his father lib. 1. de Trinitat cap. 8. yet this doth not fully satisfie how Christ shall deliuer vp his kingdome for as he is the Sonne of man he is said here to haue aâ— euerlasting kingdom and he shall be adored and worshipped for euer as the king of his Church 3. Therefore this is to be vnderstood of the manner of his kingdome that it shall not be administred in the next world as now per ministerium verbi sacramentorum by the ministerie of the word and Sacraments Osiand And that part of Christs kingdome shall cease which is exercised in the subduing and vanquishing of his enemies for then there shall be no enemies at all to be subdued this execution of Christs kingdome shall cease yet Christ shall remaine king of his Church for euer to be adored of his Angels and of all his Elect. 47. Quest. v. 17. Of the rising of the foure beasts 1. Where it is in the text these foure beasts are foure kings Calvin following the vulgar Latine readeth kingdomes but the word is malchin kings malcutha signifieth a kingdome v. 18. But yet by Kings we must vnderstand kingdomes Iun. Vatab. for there were diuers kings in the second Monarchie of the Persians and in the fourth of the Seleucians 2. It is saide they shall arise by a synecdoche the greater part beeing taken for the whole for the Chalde Monarchie was alreadie not onely risen but almost at an ende the other three were yet to rise Polan 3. They shall arise out of the earth before it is said out of the Sea sed metaphorice posuerat nomen maris the name of the Sea he put metaphorically the earth in respect of the troubles thereof is compared vnto a turbulent and vnquiet sea Calvin 48. Quest. Who shall possesse the kingdome of the Saints v. 18. Some read they shall take the kingdome of the Saints of the most high 2. Some the most high Saints shall take the kingdome c. and possesse the kingdome for euer yea for euer and euer 3. Some referre the first clause to the beasts that they shall take the kingdome the second to the Saints who shall possesse it for euer 1. They which so vnderstand these words as though these foure kingdomes which should rise out of the earth shall possesse the kingdome of the Saints 1. Some by the kingdome vnderstand the earth which is due vnto the Saints and in Abraham was promised to the faithfull which these foure Monarchies shall possesse for euer that is till the world be restored by Christ. Genevens Iun. 2. Or it is said for euer in respect of the longing desire of the Saints that are afflicted who shall thinke the time very long before they be deliuered Calvin 3. Some doe thus interpret it for euer yea for euer and euer that is for diuers ages shall these Monarchies keepe the people of God in subiection for the Chaldeans held them and their countrey in bondage 70. yeares the Persians 207. yeares the Seleucians 148. yeares which make aboue 400. yeares foure complete generations Polan But all these expositions are confuted by these two arguments 1. because it seemeth an hard speech that the wicked should possesse the kingdome of the Saints for euer and euer whereas the kingdome onely of the Messiah shall be euerlasting v. 14. 2. the kingdome of the Saints is not here taken for any earthly inheritance but for a celestiall and spirituall dominion as is euident v. 22. 27. And therefore the other kingdomes are said to rise out of the earth to shew a difference betweene this kingdome and theirs as the ordin gloss well obserueth Whatsoeuer is earthly shall returne to the earth Sancti non accipient regnum terrenum sed coeleste the Saints shall not receiue an earthly kingdome but an heauenly 2. They which follow the second reading that the Saints shall take the kingdome 1. Some referre it to the euerlasting kingdome of heauen onely which they shall receiue at the comming of Christ hoc erit in iudicio finali this shall be in the finall iudgement Lyran. post regna mundi finita post mortem Antichristi after all the kingdomes are at an ende after the death of Antichrist gloss interlin But this fift kingdome the Saints shall receiue presently after the dissolution of the foure former kingdomes which were ended before the first comming of Christ. 2. Oecolampad likewise vnderstandeth this fift to be the celestiall kingdome where the faithfull shall raigne with Christ But it is euident v. 27. where it is said the kingdomes vnder the whole heauen shall be giuen vnto the people of God that this kingdome of the Saints shall begin in earth for the heauenly kingdome can not be saide to be the kingdome vnder heauen 3. Some thinke that this kingdome of the Saints shall take place while the other Monarchies doe yet stand as vnder the fourth Monarchie of the Romanes the Church of Christ was propagated ouer all the world Pellican So also Bullinger Ecclesiam per omnes istus Monarchias in mundo futuram that the Church shall be in the world during all these Monarchies which exposition in part is true that the Church of God the spirituall kingdome of Christ can not be extinquished or ouercome but shall still continue in the world the very gates of hell shall not preuaile against it yet herein it faileth that they suppose these Monarchies shall still haue dominion when this fift kingdome taketh place whereas the contrarie is euident v. 11 12. that the fourth beast shall be slaine and the dominion taken from the other three beasts before this kingdome should be giuen vnto the Saints 4. It remaineth then that the fift kingdome beeing the spirituall dominion of the Church shall then beginne when the other foure kingdomes are extinguished And for the more certen and euident demonstration hereof these positions shall be here affirmed 1. that the kingdome here spoken of though the foure beasts shall first take it yet in the ende shall be possessed of the Saints not that those Monarchies shall possesse the kingdome of the Saints so is it interpreted v. 22. The time approched that the Saints possessed the kingdome 2. this kingdome of the Saints is begun here in this world it is not deferred to the second comming of Christ though then it shall be perfited as Hugo well interpreteth ab hoc seculo in quo regnant per gratiam
are so resembled ob sagacitatem acumen ingenij for their subtiltie and sharpenesse of wit as the goat is noted to haue a sharpe and piercing eye 2. Some thinke that the Grecians are here taxed for their wanton games and playes to the which they were giuen as the goat is knowne by his skipping and leaping Melanct. Bulling 3. Polanus thinketh because Daniel sawe a kid of the goates as the words are that is a young sucking kid that the weakenesse of the Macedonian strength is thereby signified which was farre inferiour to the power of the Persians 4. Iunius and Pintus thinke Alexanders youth to be thereby insinuated who was not aboue 20. yeare old when he tooke in hand these warres 5. Iunius further noteth hereby the education of Alexander in all liberall artes because he is resembled to a sucking kid But the personall qualities and properties of Alexander are set forth in the horne the goat signifieth the kingdome it selfe of Grecia 6. Some doe by this resemblance note the intemperancie of the Grecians whereof this was an euident argument that a certaine coÌ„mon strumpet among the Greekes hauing set vp a building for a publike and common vse one added this title ex intemperancia Graecorum by the intemperancie of the Greekes Osiand And as this was the fault of the whole nation so the like vice raigned in their kings Philip was slaine for his Veneriâ— and Alexander died of a surfet or as some thinke was poisoned at a banket Melancthon Lyranus further addeth this storie that there was a virgin sent to Alexander which had beene nourished with poison to the intent that Alexander comming vnto her might be poisoned but Aristotle perceiuing it by her gesture and the casting of her eyes gaue Alexander warning thereof he alleadgeth for this storie the booke of the secrets of â—ecrets but it seemeth to be of no great credit 7. But the best coniecture why this similitude is vsed is that of Theodoret quia ariete velocior est hircus because the goat is nimbler then the ramme so also Calvin and this reason is warranted by the text he touched not the ground which signifieth the great celeritie which Alexander and the Grecians vsed as though he touched not the ground as he went as the goat skippeth and bounseth as he goeth for so Alexander made such hast as that he seemed to runne or rather flie ouer the world in the space of sixe yeares ouerrunning the most famous kingdomes He beeing asked how he obtained such great victories made answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deferred no opportunitie And when he was to encounter with Darius armie at Granicum Parmenio perswaded him to stay till the next day but he presently passing ouer the riuer set vpon the Persians with happie successe Quest. 14. Of Alexander the great signified by the horne betweene the eyes his birth education exploits death and ende 1. Alexander was borne not as Solinus in the 385. yeare after the building of Rome which falleth into the 103. Olympiad nor as Orosius in the 402. yeare of the building of Rome which was after the 107. Olympiad But Eusebius better casteth the time who placeth Alexanders death at 33. yeares of his age in the first yeare of the 114. Olympiad so that his birth falleth out in the 1. or 2. yeare of the 106. Olympiad so also Perer. Bullinger in his tables of chronologie the same day that he was borne the Temple of Diana at Ephesus was set one fire which the Magicians interpreted to signifie that one was then borne which should set fire on all Asia 2. Alexander at 15. yeares of age was committed by his father to Aristotles tuition and instruction with whom he spent 5. yeares in the learning of artes and other knowledge meete for a king Iustin. lib. 12. 3. At 20. yeares not 24. as Orosius Alexander beganne his raigne the first yeare he subdued Thracia Grecia and other countreys adioyning the second yeare he ouercame Darius at Granicum and so possessed Asia the 3. yeare he vanquished the Persians againe in the streights of Cilicia in the 4. yeare he went into Phenicia Egypt Iudaea aâ—d came to Ierusalem where he met Iaddua the high priest and adored him and was encouraged by a vision to goe against the Persians in the 5. or rather the 6. yeare he finally vanquished Darius and all the power of the Persians the 6. yeeres following he subdued many nations euen vnto the riuer Ganges and the Indian Ocean 4. Concerning the time and yeares of his raigne they were neither as Eusebius sixe or as Diodorus seauen or as Arrianus eight or as Liuius thirteene as Tertullian tenne or as Strabo an eleauen Iustinus giueth vnto him 14. yeares Clemens Alexandrinus 18. yeares lib. 1. stromat But he raigned 12. yeares and odde moneths as Theodoret so also Bulling Perer. and so is it testified 1. Macchab. 1. 6. that Alexander raigned 12. yeares 5. He died at Babylon some write of a surfet some of poison in the yeare of his age 32. as Hierome not 34. as Iustinus or 33. as Rupertus he liued 32. yeares and raigned 12. yeares and odde moneths Quest. 15. Of the victorie of Alexander against Darius described by the goats ouercomming of the ramme 1. Alexander encountred Darius forces in three great battels first at Granicum where with 32000. footemen and 4050. horsemen he ouercame 600000. Persians After that Alexander discomfited Darius host at Issum in Cilicia consisting of 300000. footemen and an 100000. horsmen in which battel there were slain 80000. footemen 10000. horsmen and 40. thousand taken prisoners among the which were Darius wife his sister and daughters The third last battel was at Alexanders returne out of Egypt where he built the famous citie Alexandria when at Arbela Darius met him with 400000. footemen and an 100000. horsemen where the power of Persia was fully ouerthrowne and Darius was slaine by Bessus one of his owne captaines whom Alexander for that fact commanded to be rent asunder beeing tied to the toppes of trees Orosius lib. 3. c. 16. 17. 2. So Alexander broke the two hornes of the ramme that is ouercame the power of the Medes and Persians first at Issum he subdued the Persian forces then in the last battle he conquered the Medes with other Northerne nations as the Caspians Iberians Albanians whom Darius had hired to assist him in this battel Iun. Analys 3. Whereas it is said there was none to deliuer the ramme out of the power of the goat thereby is shewed that there was no meanes by force or other to helpe Darius for in these 3. battels Darius brought not lesse then 15. hundred thousand against Alexander and yet it auayled him nothing Darius also attempted Alexander with promise of great gifts and of part of the kingdome and the mariage of his daughter But Alexander would accept of no conditions vnlesse Darius would haue resigned vnto him the whole kingdome he answered him that the
Angels discerned from bad by their humilitie patience veritie prudence charitie Ioan. Gerson As humilitie appeared in that Angel which appeared vnto Iohn Reuelaâ— 22. that would not suffer him to worship him the good Angels are patient and long suffring toward vs not readie to prouoke God as Sathan was that tempted Iob they are not lying spirits as Sathan was in the mouth of Baals Prophets 1. king 22. but alwaies speake and deliuer the truth their heauenly wisedome and prudence appeareth in reuealing of secrets and hid mysteries as Gabriel c. 8. did expound the vision to Daniel they also are zealously affected with loue and charitie toward the people of God as our blessed Sauiour saith there is ioy in heauen ouer a sinner that conuerteth Luk. 15. 2. But beside this ordinarie direction whereby the children of God are taught to distinguish true visionsâ— from false Daniel beeing a Prophet vnderstood it per illuminationem spiritus by the illumination of the spirit Pintus 3. As also Daniel by his former experience in the other visions c. 8. was able to discerne of the appearing of the same Angel here Quest. 12. Whether the Angels haue 〈◊〉 By occasion of these words that this Angel is called the man Gabriel this question is briefly to be discussed whether the Angels haue any bodies or rather are altogether immateriall and without bodies 1. Of the former opinion seemeth Augustine to be that damones sunt aâ—rea animalia spirits are aâ—rie creatures and because their bodies consist of the aire which is an element more apt to worke and doe then to suffer they are not dissolued by death lib. 2. de Gen. ad liter c. 17. And in an other place he yeeldeth this reason of his assertion that all Angels good and had are supposed to haue a kind of bodies nihil incorporum credendum est praeter soluâ—â— Deum nothing is to be held incorporeall beside God onely with Augustine consent Origenâ— lib. 1. periarch Philo 〈◊〉 de opifici 〈◊〉 dierum Lanctantiâ—s Hilarius with others And in the 2. Nycene Councel action 4. there was produced a treatise of Iohn Bishop of Thessalonica to the same purpose that Angels haue either 〈◊〉 or fierie bodies where that place in the Psalme is alledged he maketh his Angels spirits and his messengers flames of fire Psal. 104. and therefore he concludeth that they are 〈◊〉 pictura to be imitated and portraited by picture Contra. 1. The Angels beeing celestiall treatures cannot be supposed to haue aerie bodies the heauens are of a 〈◊〉 pure essence and nature then is the aire the Angels beeing celestiall and of a more subtile nature theâ— the heauens doe farre exceede the subtiltie of the aire 2. God the creator is an infinite spirit farre remote from all bodily matter in comparison of whom the Angels and created spirits may be said to be of a mixt and concret nature yet they are in themselues of a spirituall and immateriall constitution otherwise by the same argument it would followe that because God is a spirit therefore the Angels are not spirits 3. that place in the Psalme describeth not the making and constitution of the Angels as though they should consist either of aerie or fierie bodies but it sheweth their office onely and ministrie that God vseth his Angels as the winds and fire to execute his will to the which purpose the Apostle alleadgeth it Heb. 1. 7. 4. And in that Angels are and may be portraited by picture it prooueth not that they haue any bodily constitution but that they appeared in some visible shape which is expressed by picture 2. The sounder opinion then is that Angeli sunt corporis expertes Angels are without bodies which is the iudgement of Gregor Nyssen in tractat de oration of Chrysostome homil 22. in Genes of Cyrill in c. 12. Ioan. of Theodoret in c. 12. Daniel and of Thom. Aquin. And this assertion may further be confirmed by these reasons 1. because Angels are called spirits in the Scripture therefore they are of a spirituall nature 2. the soule of man is of a spirituall substance not of any corporall constitution much more the Angels 3. If Angels had bodies it would follow that they are circumscriptible and occupie a place as other bodies doe but they cannot be hemmed in by walls doores or such like limits and bounds 4. one bodie doth not penetrate or pierce another but giueth way as the aire to the water but the spirits passe through substances as through doores walls and the like therefore they haue no bodies 3. Pintus resolueth not of either of these opinions because the Church hath not defined and determined what is to be held of this matter and concludeth thus quid hac in re verum sit Deus ipse viderit c. what commeth neere vnto the truth herein God himselfe knoweth c. But it is more consonant and agreeable to Scripture that Angels are altogether of a spirituall nature as hath been shewed and therefore we may safely rest in this as a true position and well grounded conclusion Quest. 13. Why the Angel came about the time of the euening sacrifice v. 21. 1. Some note herereby that Daniel perseuered and continued an whole day in prayer from morning to euening gloss and if it be obiected that the commandement was giuen vnto the Angel in the beginning of Daniels prayer and therefore it is not like that the Angel was so long in comming to deliuer the message vnto Daniel it may be answered that as soone as Daniel beganne to pray God in heauen made known his decree for the reuealing of this secret to Daniel Hugo yet at that instant the Angel came not forth but as God further directed him 2. And beside God by diuerse miraculous workes did consecrate the time of the morning and euening sacrifice as about the time of the euening sacrifice at Elias prayer fire came downe from heauen which consumed the sacrifice with the water powred vpon it and the verie stones of the altar 1. king 18. 36. c. so according to the word of Elisha in the morning when the meate offring was offred water came by the way of Edom 2. king 3. Thus it pleased God to commend the times of publike prayer that men might haue a greater desire vnto those publike exercises Polan 3. Oecolampadius sheweth out of Ammonius that the Angel Gabriel came in the euening which is the ende of the day to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ should come in the latter dayes of the world 4. But some obserue yet more exactly that the Angel came about the time of the euening sacrifice which was the ninth houre of the day about three of the clocke in the afternoone to shew the verie houre of the passion of Christ who about the ninth houre yeelded vp his spirit Matth. 27. 46. 50. H. Br. Quest. 14. Why Daniel is called a man of desires ver 23. 1. Some doe expound it
to the same purpose Three waies hath our blessed Sauiour fulfilled and sealed vp all vision and prophesie 1. Christ hath accomplished whatsoeuer was declared and foretold by the Prophets as he saith Matth. 5. I came not to dissolue the law but to fulfill it and he saith to his Disciples Luk. 18. 31. Behold we goe to Ierusalem and all things shall be fulfilled to the Sonne of man which are written by the Prophets 2. He hath fulfilled and sealed them vp because he hath performed that which the law could not doe which was void weake and impotent without Christ so the Apostle saith Rom. 8. 3. That which was impossible to the law because it was weake c. God sending his owne Sonne c. Christ came to performe that which the law intended but was not able to effect 3. Christ hath made an ende of vision and prophesie they are determined in him Matth. 11. 13. The Law and the Prophets prophesied vnto Iohn vpon which words Chrysostome orat 2. contr Iudaeos sistere oportuit post Christum prophetias c. prophesies were to cease after Christ So also Tertull lib. advers Iudaeos post aduentum Christi passionem eius iaâ— non visio neque propheta est after the comming and suffering of Christ now there is neither vision nor Prophet 4. R. Salomon thinketh that this should be performed after the destruction of the second Temple when after a long captiuitie of the people the Messiah at the last should come and then all prophesies and promises of the Messiah should cease But Lyranus refelleth this conceit by these two arguments 1. because the Prophet Hagge speaking of the comming of the Messiah saith Yet a little while and I will shake the â—â—â—auens and the earth c. and the desire of all nations shall come but if the Messiah were not yet come there beeing 2000. yeares past since Hagges time from whome vnto the comming of Christ there were aboue 400. yeares and a 1600. are runne since how could this be called a little while 2. the same Prophet there saith the desire of all nations shall come and I will fill this house with glorie it is euident then that the Messiah should come the second Temple yet standing and not so many yeares after the destruction thereof as the Rabbin supposeth 3. Experience sheweth that long since all prophecies and visions among the Iewes are ceased therefore they are hereby euidently conuinced that the Messiah is come 5. Barbinel an other cauilling Iew obiecteth non debuisse auferri prophetiae donum that the gift of prophesie might not be taken away wherein he sheweth his ignorance in not distinguishing betweene the time of vision and prophecie and of the Messiah who should ende all vision and prophesying We also graunt that God would not haue taken from his Church the gift of prophesying but that he hath prouided a better way for the instruction of his people in speaking vnto vs in these last daies by his Sonne Hebr. 1. 2. Calvin 29. Quest. Of the anointing of the holy one who is signified thereby 1. R. Salomon vnderstandeth this of the Temple and Sanctuarie with the Arke and the vessels thereof which he thinketh should be reedified and builded againe by the Messiah But Lyranus euidently conuinceth this Rabbinicall conceit by that place of Ieremie 3. 16. When ye be encreased and multiplied in those daies in the land saith the Lord they shall say no more the Arke of the couenant of the Lord for it shall come no more to minde neither shall they remember it it is euident then by this place that the Messiah shall not restore againe the Arke and the Temple And in this place the Angel prophesying of the anointing of the Messiah afterward speaketh euidently of the destruction and desolation of the citie Sanctuarie v. 26. so farre off shall the Iewish Temple then be from beeing reedified at the comming of the Messiah that it shall rather then be destroyed 2. Wherefore this most holy or holy of holies is vnderstood to be Christ who was prefigured and shadowed forth by the most holy place in the Temple where the Arke was which had the Tables of stone within it and the golden Cherubims stretching their wings ouer it 3. Iunius in his commentarie giueth an other sense by the most holy one vnderstanding the Sanctuarie the annoynting and ordinarie vse whereof should continue the time here limited and prefixed to draw the people the better to repentance and in the same sense he vnderstandeth the sealing of the vision and prophecie that all this time the Lord would not leaue his Church destitute of Prophets But the former words of bringing in euerlasting righteousnes doe shew that this is better vnderstood of the office of the Messiah as Iunius himselfe interpreteth in his annotations vpon this place how Christ shall performe those two great benefits of taking away sinne and bringing in euerlasting righteousnes by these two meanes his Euangelical teaching and prophesying which shall make an ende of the visions of the law and by his euerlasting priesthood whereunto he should be anointed 30. Quest. Why Christ is called the holy of holies 1. This title and appellation is giuen vnto Christ both as God and man As God in foure respects 1. because he is holy of himselfe and hath it not from any other 2. this holines is essentiall in him not accidentall as it is in man 3. because he is infinitely and beyond measure holy 4. and he is the originall cause and fountaine of all holines As he is man he is most holy 1. because of the vnion of his humane nature with his diuine 2. because of the fulnes of all grace and holines which he receiued as man 3. because he is not holy onely in himselfe but sanctifieth and maketh holy his Church 4. because he was not of vnholy made holy as man is but he was alwaies without sinne and so alwaies holy Perer to this purpose also Osiand he is called most holy because in respect of his diuine nature he is Deus sanctissimus the most holy God and in his humanitie he was without sinne 2. This title to be called most holy or holy of holies is peculiar vnto the Messiah as to be called the king of kings and Lord of Lords And Eusebius obserueth well that he neuer read in the Scripture any of the Priests or Kings to be called holy of holies lib. 8. de demonstrat Euangelic 3. Herein the most holy place in the Tabernacle was a type of Christ wherein the Arke was kept As the Tabernacle went before the Israelites and when it refled they staied so we in all things should follow the direction of this Tabernacle As the glorie of God rested vpon Moses Tabernacle so in Christ this blessed Tabernacle dwelleth the fulnesse of the Godhead bodily Col. 2. 9. As the Priests of the law had a Tabernacle to minister in so as the Apostle saith Christ
but the destruction by Adrianus was well nigh an 100. yeares after Christ spake those words 60. yeares after the first ruine of the citie by Titus it was therefore without the compasse of that generation Quest. 75. How long after the Messiah was slaine this destruction happened by Titus 1. Barbinel that ignorant and rayling Rabbine as M. Calvin reporteth his opinion saith there passed 200. yeares betweene the death of Christ and the destruction of Ierusalem by the Romanes But herein he sheweth his blind folly for vnto the second destruction by Adrian there were not from Christs death aboue an 104. yeares which happened in the 18. yeare of the raigne of the Emperour Adrian the first destruction was according to the saying of our Sauiour within the memorie of that generation then liuing 2. Lyranus and Paulus Burgens thinke that the citie was taken by the Romanes about 42. yeares after the death of Christ but it cannot be so much as shall afterward be shewed by the computation of the yeares of the Emperours Pintus also concurreth with Lyranus counting 38. yeares and an halfe from the ende of the halfe of the 70. weeke that is 3. yeares and an halfe which he reckoneth after Christs passion to the destruction of Ierusalem 3. But Iunius commeth more yeares too short then these doe ouershoote he maketh it but 36. yeares from the passion of Christ to the destruction of the citie annotat in 9. Dan. 4. Iosephus Scaliger holding that Christ suffered in the 35. yeare of his age whereas he commonly is held to haue suffered in the 33. yeare bringeth Christs passion nearer by two yeares to the destruction of the citie then the ordinarie account is and so he must make the time 38. yeares or thereabout from the death of Christ to the ruine of the citie 5. M. Lydyat bringeth Christs passion within 34. yeares of the finall ouerthrow and destruction of the citie by the Romanes for he setteth Christs passion in the yeare of the world 4040. or in the 22. yeare of Tiberius and the destruction of the citie in the 4074. yeare the reason of which alteration is for that he maketh the passion of Christ to haue beene 4. yeares later then vsuall namely in the 22. yeare of Tiberius whereas our blessed Sauiour is commonly held to haue suffered in the 18. yeare of Tiberius see this opinion examined before qu. 69. 6. But the iust time was 40. yeares as may be shewed by a threefold computation 1. by the distance of the Olympiads 2. by the yeares of the Emperours 3. by the yeares of the kings of Iudea the Herodians 1. Christ is held to haue suffered in the 4. yeare of the 202. Olympiad and the destruction of the citie fell into the 4. yeare of the 212. Olympiad which distance maketh iust 40. yeares Perer. Bulling 2. The yeares of the Emperours are thus counted Tiberius raigned in all 23. Christ then suffering in his 18. yeare there remained 5. yeares more then Caligula raigned 4. Claudius 14. Nero 14. Galba Otho Vitellius 1. Vespasian 2. these summes make 40. years Bulling But the precise and exact reckoning is this as Eusebius in his Chronicle setteth them downe All these yeares with the moneths and daies beeing summed together 18. years beeing diducted of Tiberius raigne will make 40. yeares and summe odde daies  yeares moneths daies Tiberius raigned 22 11 14 Caligula 3 10 18 Claudius 13 8 20 Nero 14   Galba  7 2 Otho  3 2 Vitellius  8 5 Vespasian 2   3. The third reckoning is by the yeares of the Herodians whose whole time from the beginning of the raigne of Herod the great to the ende of their gouernment at the destruction of Ierusalem was 103. yeares which is summed thus Herod the great raigned 37. yeares Archelaus 9. Herod the Tetrarch 24. Herod Agrippa 7. Agrippa the sonne of Agrippa 26. Oecolampad Now of this account 63. yeares must be cut off for the raigne of Herod in whose 30. complete and 31. begunne Christ was borne as is shewed before qu. 67. and for the yeares of our blessed Sauiours life who died in his 33. yeare and the remainder is 40. 7. Iulius Africanus exceedeth the rest in counting 43. yeares from the death of Christ which he placeth in the 15. yeare of Tiberius to the ruine of the citie but herein was his error he held that Christ died in his 30. or 31. yeare 76. Quest. Why mention is made of the destruction of Ierusalem here seeing it is without the compasse of the 70. weekes 1. One reason hereof is because Daniel was desirous to vnderstand what should befall his citie in time to come the Angel doth satisfie his full desire and as he had told him of the reedifying of the Temple and citie so he also foretelleth of the finall ende and dissolution of both 2. An other cause is that after the Angel had shewed him that the Messiah should be slaine then further that it might appeare what an hainous sinne this was the destruction of the citie is sore shewed to follow as a iust punishment for so great a wickednes Perer. so also Lyranus quia hoc factum fuit in poenam mortis Christi because this was done for a punishment because of the death of Christ it is immediatly mentioned though it fell not out within the 70. weekes Here then are two reasons shewed of the destruction of the citie the slaying of the Messiah and the vtter reiecting of him Polan 3. A third reason why mention is here made of this desolation is to make the Iewes inexcusable that seeing they haue found all this to be true by their wofull experience here foreshewed by the Angel that their citie is destroied vnto this day because of their treacherie against the Messiah their obstinate blindnes therein might appeare that yet continue enemies vnto the blessed Messiah and his holy Gospel Perer. 77. Quest. Of the meaning of those words v. 26. the ende thereof shall be with a flood and vnto the ende of the battell it shall be destroied c. 1. By this similitude of inundation three things are signified that it shall be casus repentinus ineluctabilis vniuersalis a sudden casualtie ineuitable and generall Iun. in comment like as a flood sweepeth all away before it and spareth nothing so none should be spared in this destruction 2. Thereby also is signified the perfect desolâ—tion that should be brought vpon the citie like as the ouerflowing of waters pulleth vp trees by the rootes and ouerthroweth the very foundations of houses so in this desolation the citie should be made euen with the ground and one stone should not be left vpon an other as our Sauiour foretold them Luk. 19. 44. Bullinger 3. Further like as in inundations and ouerflowings the waters still encrease and swell more and more so hereby is signified that calamitates magis magis increscebant their calamities should more and more encrease for
1. during the siege they were so oppressed with famine that women were constrained to deuoure their owne children they did eat the verie leather of their shooes and targets they died in such heapes within the citie of the plague famine and by ciuill discord that the streetes and channels lay full of dead bodies and were trampled vpon as mire in the streetes in so much that beeing wearie of burying them they threwe their bodies from the wall into the trenches which when Titus beheld full of dead bodies he stretched his hands to heauen as testifying his innocencie that it was not his doing 2. the number of the Iewes were great which were slaine by the enemies in Caesarea there were slaine 20. thousand in Scythopolis 13. thousand in Prolemais 5000. in Alexandria 50. thousand in Damascus 10. thousand this was somewhat before the beginning of that warre Then afterward the warre beeing begunne there were slaine in Galile 18. thousand in Aphek 150000. in Samaria 11. thousand and 600. in Iotapata 4000. in Taricha 6600. in Giscalis 2000. ex Oecolamp the whole summe of those which died in the siege by the famine pestilence and sword came to 11. hundred thousand as Iosephus writeth lib. 7. de bello Iudaic. c. 16. 17. 3. Neither was here an ende of their miserie They which remained the better sort of them were reserued for tryumpht they which were aboue 17. yeare old were sent into Egypt to be employed in certaine workes and some were cast vnto the wilde beasts they which were vnder 17. yeares were sold to be slaues the whole number of the captiues is noted by Iosephus to haue beene 97. thousand Quest. 80. That all this miserie came vpon the Iewes for putting to death the Messiah 1. The Iewes will by no meanes acknowledge that they haue and yet doe suffer these things for the 〈◊〉 of the Messiah but first they answer that these afflictions are layd vpon them to prâ—oue their patience and that they thereby should be tried as gold in the fire But to this we answer 1. that they by these afflictions are nothing amended but waxe worse their impietie profanenesse blasphemie is notoriously knowne to all the world 2. though God lay temporall chastisements vpon men to trie their patience yet to that ende none are depriued of spirituall blessings as they are of the gift of prophesie of miracles of the publike worship of God according to his lawe 3. beside the Lord hath promised them ample and great blessings so long as they walke in obedience of his law as is extant Leuit. 26. and Deuter. 28. so that they should make God a liar if these things were not befallen them for their sinnes 2. The Iewes haue an other answer that they are not punished for the death of Christ but for their other sinnes But the greatest sinnes for the which the Iewes were punished in time past were their Idolatrie and killing of their Prophets which sinnes they are not now gultie of for they haue no Prophets to kill and Idolaters they are not as Hierome saith vnto them Certe non colis idola seruiens Persis Romanis c. Deos ignoras alâ—â—nos truely thou doest not worship idols though thou art in captiuitie vnder the Persians and Romans yet thou art ignorant of strange Gods c. If then God had compassion vpon them when they went into captiuitie for those sinnes certainly this long captiuitie is now fallen vpon them for some greater sinne then any of the other And what can that be els then the putting to death of the Blessed Messiah And so Hierome concludeth memento vociâ— parentum tuorum c. remmember the voice of thy parents his blood be vpon vs and our children c. All this therefore is happened vpon them for killing the heire of the vineyard whereas they did but offer violence to the seruants before 3. Now as it is euident that the Iewes are punished for the death and murther of the Messiah so as their offence was hainous the punishment is also great which is inflicted vpon them which is twofold either corporall or spirituall the corporall is threefold in the losse of their dignitie they beeing depriued of their gouernement and policie in the perpetuall desolation of their citie and their ignominious exile and dispersion thorough the world their spirituall punishment is twofold the blinding of their minde and vnderstanding and the hardening of their heart as the Prophet Isay saith c. 6. 10. make the heart of this people fat and their eares heauie aud shut their eies least they see with their eyes c. and vnderstand with their heart c. Quest. 81. He shall confirme the couenant with many for one weeke how this one weeke is to be vnderstood 1. Cyrillus Hierosol cateches 12. beginning the 69. weekes at Darius and ending them at the birth of Christ omitteth the 70. weeke altogether But that must needs be acknowledged to haue beene a great ouersight in Cyril seeing that the most speciall things to be performed by the Messiah was done in the 70. and last weeke 2. Hyppolitus ending the 69. weekes in the natiuitie of Christ deferreth the 70. and last to the ende of the world vnto the preaching of Henoch and Elias But beside that it was the errour of those times that Henoch and Elias should come in their owne persons and preach toward the ende of the world seeing our Sauiour expoundeth that prophesie of the comming of Elias of Iohn Baptist Matth. 11. who came in the spirit of Elias this last weeke must not be seuered so farre from the 69. weekes but as the 62. followed immediately the first 7. so after the 7. weekes and the 62. weekes which make 69. must followe the 70. and last weeke 3. Eusebius as Hierome reporteth his opinion in his commentarie vpon this place ending the 69. weekes at the baptisme of Christ taketh the 70. and last weeke for 70. yeares and so extendeth it vnto the time of Traian the Emperour for so long the preaching of the Apostles continued Iohn the Euangelist suruiuing all the Apostles vntill then But seeing Eusebius taketh the 69. propheticall weekes but for 7. yeares a peice he hath no reason to make the last weeke tenne times so much as any of the other neither is a weeke of yeares in any place so taken in Scripture 4. Oecolampadius taketh this 70. and last weeke yet more largely for he beginneth it at Pompeys time when the state of the Iewish commonwealth beganne to decline and continueth it vnto the death of Christ which he reckoneth to be some 98. yeares and endeth the week in the raigne of the Emperour Hadrian which is aboue 98. yeares more in which time all these things happened here spoken of and then was the finall desolation of the citie so he taketh the 70. and last weeke not for any certaine number of yeares but for the plenitude and fulnesse of time But seeing the rest of the weekes
he tooke it killed the captaine and put to the sword as Dia writeth 50. thousand Iewes And beside as Eusebius saith lib. 4. histor Eccl. c. 6. the Iewes were banished out of Iudea and forbidden euer to returne to Ierusalem which he repaired and called it by his owne name Aelia that the Iewes should neuer inhabit it againe Chrysostome also lib. 2. cont Iud. maketh mention how vnder the Empire of Constantine the great the Iewes began to rebell and thereupon the Emperour caused their eares to be cut off and themselues to be dispersed among all nations that their treacherie might be made knowne to all the world After this in Iulians time the Iewes had license from the Emperour who thought by this meanes to disgrace the Christian religion to build their Temple again who busily set themselues about that worke at that time Cyrillus Bishop of Ierusalem animated the Christians shewing out of this place of Daniel and Matth. 24. that their Temple should neuer be builded againe And it came so to passe for there were three miraculous accidents whereby the worke was hindred 1. after they had raised the building vpon the old foundation all was tumbled and cast downe in the night 2. there came forth a fire which consumed all their engines and instruments 3. there appeared bright redde markes like the crosse vpon their garments which they could by no meanes rubbe or wash out and so the Iewes were faine to giue ouer The truth of this storie Chrysostome auoucheth which was done but 20. yeares before his time oration 2. cont Iudaeos And further to conuince the Iewes he sheweth that they were not thus crossed and hindred vnder a Christian Emperour but vnder an enemie to Christian religion when Christians generally were persecuted that this might appeare onely to be Gods worke this historie is reported by Ruffin lib. 1. c. 37 38. by Socrates lib. 3. c. 20. Theodoret. lib. 3. c. 20. And to this day the Iewes neuer were able to preuaile in their purpose and desire to recouer their countrey citie or Temple So that the veritie and certentie of Daniels prophesie is euident to all the world that desolation shall be powred vpon them euen vnto the ende Thus haue I now by Gods speciall assistance finished this wearisome taske and most difficult question of Daniels weekes In the skanning and calculating whereof I confesse I was as many weekes in painfull studie and meditation as Daniel was in heauines when he had that vision in the next chapter c. 10. 2. I haue not omitted any thing to my knowledge that affoarded matter of doubt or question And in such great diuersitie of opinion which breedeth distraction though it be hard to finde out the best yet I am perswaded I haue resolued of the most probable and reasonable interpretation yet so as I will not preiudice the iudgement of any but leaue the Reader to his choice not doubting but that all reasons weighed circumstances duely considered inconueniences auoided he will incline to mine opinion Now I will proceede to other matters of note obserued out of this Chapter 4. Places of doctrine 1. Doctr. Of ordinarie and extraordinarie prayer v. 3. I sought by prayer and supplication with fasting sackecloath and ashes c. This was an extraordinarie praier which Daniel here maketh beside that ordinarie praier which be made thrice euery day c. 6. 10. in the morning euening and at noone So there are two kind of prayers ordinarie which we ought twice euery day at the least or oftner to powre forth vnto God of the which the Apostle speaketh 1. Thess. 5. 17. Pray continually there is also extraordinarie praier when either some iudgement is feared which we would auert and turne aside by prayer or when we want any speciall grace or assistance from God and this the Apostle meaneth 1. Cor. 7. 5. Defraud not one an other except it be with corsent for a time that ye may giue your selues to fasting and prayer Calvin 2. Doctr. When fasting is to be ioyned with prayer Fasting is not to accompanie ordinarie but extraordinarie prayer where must be considered 1. the occasion of such fasting which is either in the time of some great iudgement and calamitie either to be preuented or els to be remooued or when any speciall assistance or grace is sued for 2. the ende must be considered which is not to please God by our fasting as though it were a part of his seruice directly or that we hoped to merit thereby but onely it is vsed as a meanes to tame the bodie and keep it vnder to make the inward man more seruent Thus the Israelites fasted and prayed when they had beene twice ouercome of Beniamin entreating the Lords assistance Iudg. 21. 1. and Esther c. 4. when she was to make suite for her people and the Church of Antioch when they sent forth Paul and Barnabas to preach Act. 13. Polan 3. Doctr. Confession of sinnes necessarie in prayer v. 4. I prayed and made my confession Confession of sinnes is either publike either by the whole congregation or of one and more before the Congregation or priuate either of ones sinnes by himselfe or in the name of many and each of these confessions is either ordinary or extraordinarie This confession of Daniel was of the latter sort wherein he confesseth not his owne sinnes onely but the sinnes of his people And if Daniel so holy a man yet confessed his sinnes in his prayer how much more ought we sinnefull men alwaies in our prayers to make our confessions as the Prophet Dauid saith Psal. 32. 5. Then I acknowledged my sinne vnto thee c. and thou forgauest the punishment of my sinne 4. Doctr. Of the diuerse degrees of sinne v. 5. We haue sinned and committed iniquitie and haue done wickedly yea we haue rebelled There are fowre degrees of sinne which may be compared to a diuerse going out of the way 1. as one may a little erre out of the way 2. but after declineth more 3. and beeing out of the way walketh on still 4. vntill he be so obstinate in his course that he cannot be brought againe into the way so some there are which at the first 1. sinne of error and these are they which are said to sinne 2. then they erre yet more such commit iniquitie 3. and walke and continue in their errour which are said to doe wickedly as Dauid when he fell into those two great sinnes of murther and adulterie 4. And at the last they growe intractable and not to be wonne and these rebell against God such an one was Saul that would by no meanes be reclaymed We learne hereby that howsoeuer we may fayle in the first and second kind yet we should take heede of the great downefall in the 3. and 4. 5. Doctr. How the true ministers of God must be discerned v. 6. We would not obey thy seruants the Prophets 1. They are called Gods seruants they must be sure and
better then yet a tearme remaineth to the appointed time I. ad or there is an other time limited L. V. other is not in the originall for there is a time appointed B.G. but here the preposition is omitted 36 And this king I. the king caeter but the article set before noteth some speciall king shall doe what he list according to his will H. he shall exalt himselfe and magnifie himselfe aboue against L.B.G. all that is God yea aboue the God of gods he shall speake maruelous things he shall speake maruelous things against the God of gods B.G.L.V. but the distinction rebia comming betweene doth distinguish the sentences and shall prosper till the wrath be accomplished for the determination is made in the decree of God B.G.A. the determination shall be effected I. but the verb is in the pretreperfect tence the definition is perpetrated that is effected L. but the thing decreed and defined was not yet come to passe when impietie is come to the extremitie V. but impietie is not in the text 37 He shall not haue any minde vnderstand H. vnto the gods not god L. the word â—lohee is in the plural of his fathers nor to the desires of women not he shall be in the desires of women L. for the negatiue lo must be supplied nor to any god shall haue any minde for he shall magnifie himselfe aboue all 38 But in his place that is of the true God shall he honour the god of munitions that is whome he set vp in his strong holds the God of strength V. to whome he ascribeth his power the god Mauzzim B. G. L. S. but it is no proper name as the next verse sheweth as for the God of strength he shall worship in his place I. Pol. Br. they vnderstand Mauzzim here to be the true God which can not be see qu. 46. 10. euen the god whome his fathers knew not shall he honour with gold and with siluer and with pretious stones and with pleasant things 39 And he shall make to be for holds or places of defence strong places or places of munition S. he shall make for the munition of the god Mauzzim V. or he shall doe this to defend Mauzzim L. or this shal he do in the holds of Mauzzim B. G. but Mauzzim is here no proper name he shall commit the munitions of the God of strength to a straunge god I. but Mauzzim here is not taken for the true God see qu. 47. 7. with a strange god whome he that acknowledgeth V. â— better then whome he shall acknowledge B. G. I. whom he shall not acknowledge L. but there is no negatiue in the originall he shall encrease with glorie and shall cause them to rule ouer many and shall diuide the land for a price V. for gaine B. G. gifts S. not freely L. or in stead of a price I. see 47. qu. 7. 40 And about the time of the ende not and of time B. G. S. or appointed time L. at the last V. that is toward the ende of his daies shall the king of the South push at him and the king of the North shall come against him like a whirlewind with charets and with horsemen and with many shippes and he shall enter into the countries and ouerflow and passe through 41 And he shall enter also into the pleasant land or glorious L. excellent V. beautifull I. tzebi H. into the land of Sebain S. but it is here no proper name and many countries shall be ouerthrowne but these shall escape out of his hand euen Edom and Moab and the chiefe of the children of Ammon 42 He shall stretch forth his hand also vpon the countries lands H. and the land of Egypt shall not escape 43 But he shall haue power ouer the hid treasures of gold and of siluer and ouer all the pretious things of Egypt and the Lybians and the Ethiopians blacke Mores G. shall follow him I. at his footesteppes H. not in their munitions S. or the Lybians and Ethiopians shall be in his passage L.V.G. see qu. 48. in the ende 44 But the tidings out of the East and North shall trouble him therefore he shall goe forth with great wrath not with a great multitude L. to destroy and slay V. or bequeath to slaughter I. roote out G. B. many 45 And he shall plant pitch L. the tabernacles of his palace his tabernacle Apadno L. or Aphadano S. see qu. 50. betweene the two seas in the glorious and holy mountaine mountaine of glorie and holines H. yet he shall come to his ende or when he is come to his ende I. V. and none shall helpe him 3. The questions and doubts discussed 1. Quest. Whether this vision in the 11. Chap. be diuers from the former vision in the 10. chapter 1. Hierome who taketh the first words of v. 1. to be vttered by Daniel that he praied for the prosperitie of Darius thinketh that this vision is diuers from the former for that happened in the third yeare of Cyrus c. 10. 1. this in the 1. of Darius and so his opinion is that at what time Daniel praied for Darius in his first yeare then these things were reuealed vnto him by the Angel and so there is in the text a sudden change of the person for in the 2. v. the Angel speaketh behold now I will shew thee whereas the former words were vttered by Daniel And this he saith is not vnusuall in Scripture for a person suddenly to be brought in not mentioned before as Psal. 32. v. 7. after Dauid had said thou art my secret place then v. 8. the Lord is brought in speaking I will instruct thee and teach thee the way that thou shalt goe c. Of this opinion with Hierome are the author of the scholasticall historie Albertus and Carthusian Hug. Cardin. 2. But the better opinion is that this vision conteyned in this chapter is continued with the former which Lyranus prooueth because this chapter beginneth with the Hebrewe coniunction vaâ— which sheweth a coherence with the former And it may further be thus confirmed in the former chapter v. 14. the Angel saith I am come to shewe thee what shall come to thy people in the latter dayes But these things are not there declared to the Prophet the things then which should befall the people of God which the Angel came to declare to the people are those things which are expressed in this chapter 3. Some doe make this verse a part of the former chapter and will haue this to be the sense as Michael helped me so I againe helped Michael Vatab. Bulling But it shall appeare in the 3. question that the Angel saith not here that he helped or strengthened Michael but Darius rather Quest. 2. v. 1. Who it was that here saith I stood vp c. 1. Hierome whose opinion is in part shewed before thinketh that Daniel speaketh these words that he prayed vnto God for Darius that his kingdome might be
sonne of Seleucus Nicanor as Iustine writeth lib. 41. By others then here are meant none els but those fowre generall captaines who diuided Alexanders kingdome among them yet it shall not be amisse here somewhat to touch the petie diuisions of the kingdome before it grew into fowre parts and of Alexanders seuerall captaines with their endes 14. Quest. Of the petie diuisions of Alexanders kingdome among his seuerall captaines before it grew into fowre and of their mutuall dissension Three things here shall be briefly touched concerning Alexanders captaines 1. of their feuerall diuisions 2. of their ciuill warres which they made one with an other 3. of their bloodie endes 1. After that Alexanders captaines had by a generall consent chosen officers for the whole kingdome Arideus was appointed Viceroy during the nonage of Alexanders children Perdiccas protectour whome Antipater afterward succeeded in that place Seleucus generall for the armie Craterus Treasurer then they sorted the seuerall Prouinces among them Ptolomeus had Egypt Laomedon Syria Philotas Cilicia Antigonus Lycia Pamphylia and Prygia the greater Cassander Caria Menander Lydia Leonatus Phrygia the lesse Eumenes Cappadoeia and Paphlagonia Phiton Media ex Curtio Lysimachus Thracia Antipater Maâ—edonia H. Br. And Iustinus maketh mention beside of others to Nicanor called Seleucus were committed the Parthians to Amyntas the Bactrians to Neoptolemus the Persians to Peucestes the Babylonians to Philippus the Hircanians And the other Prouinces remained vnder their gouernment which held them Alexander yet liuing Thus Alexanders Empire beeing distributed among so many petie gouerners 15. or 16. in all could not long so continue vnder so many masters but they presently fel at variance among themselues And in this respect Demades wittily compared Alexanders armie when he was dead to Cyclops the huge gyant when he had lost his eye for as that huge bodie wanting light to direct it hit here and there and could not guide it selfe so this vnruly companie wanting a guide dashed one vpon an other as a shippe without a pilote runneth vpon the rocks and sands 2. We are in the next place then briefly to see the ciuill dissention and warres which were mooued among these captaines 1. The first warre was begunne thorough the ambition of Perdiccas who beeing in greater authoritie then the rest intended to marrie Cleopatra Alexanders sister and so to take vpon him the gouernement which his purpose that he might the better atchieue he first enterpriseth to remooue the lettes and impediments and sendeth Eumenes against Antipater and Antigonus and he himselfe goeth against Ptolome into Egypt but he was slaine of his owne souldiers and not long after Alcetas his brother and his sister were slaine also and this was his ende who was the first beginner of sedition 2. After this a second stirre beganne betweene Eumenes and Antigonus in which battell Neoptolemus and Craterus were slaine and Eumenes was betraied by his souldiers vnto Antigonus whome he killed 3. Then Cassander after he had most treacherously extinguished Alexanders familie quarrelleth with Antigonus from whome he would haue taken certaine cities in Asia and ioyneth with Ptolome and Seleucus who feared Antigonus greatnes but Antigonus vanquisheth Cassander and maketh him to restore the cities in Asia 4. After this Antigonus setteth vpon Seleucus and Ptolome but first he was ouercome by Ptolome at Tyrus who tooke Demetrius Antigonus sonnes pauilion with all the princely furniture but restored it againe afterward Demetrius surprized Cilles one of Ptolomes captaines and 8000. men but returned them safe to Ptolome to requite his former humanitie and kindnes 5. Then followed a soare battell betweene all of the chiefe captaines remaining not farre from Ephesus on the one side were Seleucus and his sonne Antiochus Lysimachus and Ptolomes forces on the other Antigonus the night before the battel Antigonus had a vision wherein Alexander appeared saying vnto him that now he would goe vnto his enemies whereby Antigonus vnderstood that hauing beene hitherto victorious he should be ouercome now And so it fell out for as he pursued Antiochus in battell he was slaine by Seleucus horsemen beeing almost 80. yeare old his sonne fledde to Athens and renewed the warre but he was taken by Seleucus and long suruiued not his father then the rest diuided the kingdome of Antigonus among them 6. The last battell betweene Alexanders captaines was betweene Lysimachus and Seleucus This Lysimachus was a man of valour for beeing familiar with Callisthenes whome Alexander killed he was commanded to be cast vnto the lyons but he killed the lyon and so escaped for which his valour he was afterward much made of by Alexander But this Lysimachus among his vertues had enormous vices he married two sisters and had children by them both but the one killed the others child the mother for succour fledde vnto the other kings allied vnto her hereupon beganne the quarrell betweene Lysimachus and Seleucus but Lysimachus beeing ouercome was slaine Melancth ex Pausan. 3. In the last place let vs take a view of their bloodie endes Perdiccas first killed Meleager Ptolome killeth Cleomenes Perdiccas friend and Perdiccas himselfe is slaine of his owne souldiers going against Ptolome Craterus and Neoptolemus are slaine in battell Philotas killeth Phiton and he with Eumenes are slaine by Antigonus Antigonus fighting against Seleucus is killed Lysimachus by Seleucus Seleucus is slaine by Ptolome Ceraunus brother to Ptolome Philadelphus then raigning in Egypt and the same Ceraunus not long after was slaine by Brennus Demetrius Antigonus sonne rooteth out the house of Cassander and so he and his posteritie held the kingdome of Macedonia vntill the Romans possessed it And this was the ende of Alexanders captaines 15. Quest. Why the Angel prosequuteth the storie onely of the king of the South and of the North omitting the the rest Two reasons may be yeelded hereof 1. The other kingdomes the one of Asia the lesse in the North to Egypt which fell vnto Antigonus after he was slaine and vanquished by Seleucus was diuided among the other captaines and so it was extinguished and the other kingdome of Macedonia in the West was translated from Cassander and his posteritie vnto Demetrius the sonne of Antigonus neither was it in power answerable vnto the other two kingdomes of Syria and Egypt and therefore these onely are mentioned for vers 5. the Angel speaketh onely of two mightie kingdomes which should preuaile aboue the rest 2. An other reason is Iudea stood in the middes betweene these two kingdomes of Syria and Egypt by which occasion these kings waging battell one against an other Iudea beeing in the middes went to wracke betweene them Melancthon And sometime the Iewes fauoured one and sometime an other and then the aduersarie part still afflicted them and thus betweene these two kings were the Iewes molested the space of three hundred yeares Lyranus And a third cause there was of trouble vnto the Iewes sometime the Ptolomies of Egypt challenged the gouernment and soueraigntie of Iudea
his raigne of whom Acheus that went with Seleucus beeing his kinsman was presently reuenged and put them to the sword Polybius lib. 4. all this agreeth well with this prophecie sauing that Polybius writeth that Acheus went in this battell with Seleucus and that Antiochus the great liued as yet a priuate life not medling at all lib. 5. But it is euident by this prophesie that both the sonnes of Callinicus ioyned together Now then Seleucus beeing dead Antiochus Megas taketh vpon him the kingdome being then as Polybius writeth not aboue 15. yeare old two of his expeditions are here described the one in passing thorâ—gh in recouering Syria and other parts of his owne countrey the other in assaulting Ptolome at home euen at his owne fortresse and munition cities in the borders of Egypt In the first expedition Antiochus had two great lettes in his way which he ouercame first two brethren Molan and Alexander contemning Antiochus youth would haue vsurped all the countrey beyond Taurus them first he ouercame then he had to deale with Ptolomes captaines which held Syria for him but here Theodotus helped him who reuolted from Philopator both taking aduantage of his voluptuous and slouthfull life and for that he had sustained some disgrace beeing called to Alexandria where he was in daunger of his life This Theodotus vpon these occasions betraied Syria into Antiochus hands And vpon this aduantage he still proceeded and recouered many cities and countreys as Polybius sheweth at large lib. 5. Then sent Ptolome an embassage vnto Antiochus somewhat to stay him vntill he might make himselfe strong and Antiochus admitted some parle and treatise of peace But there could be no agreement for Ptolome challenged those countreys as belonging vnto him by right of inheritance Antiochus layd claime vnto them by a former composition made by Cassander Seleucus Ptolome when they ouercame Antigonus that Syria and Palestina should belong vnto Seleucus Thus they breaking off without any conclusion of peace Antiochus goeth forward and had diuerse conflicts with Nicolaus Philopators captaine both by Sea and land and still preuailing he commeth euen vnto the munition townes in the borders of Egypt and pitcheth at Raphia which was 4. dayes iourney from Pelusium Hierom. Bulling Oecolamp Perer Iun Polan 2. Now followeth the second part of the description how Philopator beeing thus prouoked euen at his owne doores did come against Antiochus with a great armie and encountred with him at Raphia and preuailed as is shewed here v. 11. more particularly thus is this storie reported by Polybius and Iustine 1. Ptolome while the treatise of peace was in hand hired souldiers out of Grecia and gathered together a great armie of 70. thousand footemen and 5000. horsemen and 73. elephants Antiochus also came against him with an other great armie of 62. thousand footemen 6000. horsemen elephants 102. 2. These armies meeting at Raphia after certaine dayes ioyned battell the fight was at the first doubtfull for the right wing of Antiochus had the better but the left wing the worse But at last the victorie fell out vnto Ptolome but not without great slaughter of his mercenary men 3. In the 3. booke of the Macchabes in the beginning an other circumstance is added which furthered the fight on Ptolomes side how Arsinoe Ptolomes sister went vp and downe the campe as they were in fight calling vpon the souldiers and encouraging them promising to each man two pound of gold if they got the victorie But whether this were so or not Ptolome obtained the victorie and of Antiochus side there were 10. thousand footemen slaine and 300. horsemen 4000. taken prisoners and 3. elephants were killed in the fight and two afterward died of the wounds which they had in the battell thus according to the text the multitude was giuen into his hands 3. The euents which followed this victorie are rehearsed to be three 1. the insolenciâ— both of Ptolomes armie called here the multitude for he had as great an armie as Antiochus and of Ptolome himselfe who thinking it sufficient that he had gotten the victorie was content giuing himselfe to case and pleasure to accept of conditions of peace which Antiochus entreated of him whereas as Iustine writeth spoliavisset regno Antiochum si fortunam virtute iuvisset he had spoiled Antiochus of his kingdome if by his owne valour he had helped his good fortunes 2. An other euent was he shall cast downe housands which Hierome vnderstandeth of his former victorie but it may better be referred to his cruell outrage practised vpon the Iewes for comming to Ierusalem he pressed to goe into the most holy place but was gainesayed by the high Priest yet he forcing to enter was striken of God and carried away halfe dead whereupon he afterward returning to Alexandria gaue forth verie cruell edicts against the Iewes commanding many to be killed others to be fettred and imprisoned and some to be trampled vpon vnder the camels feete 3. Macchab. c. 7. Bulling Melancth Polan And hereof Iosephus maketh mention that betweene Antiochus Megas and Philopator Iudea was as ship tossed to and fro of the waues and went to wracke on both sides lib. 12. c. 3. 3. The last euent is he shal not preuaile which was diuers waies effected 1. for he neither preuailed against Antiochus who escaped his hands and held his kingdome still Hierome 2. And notwithstanding his rage against the people of God the Lord defended them 3. After this he gaue himselfe to all beastly pleasure for he killed his wife and sister Euridice he kept both a male concubine Agathocles and Agathoclea his sister Iustin. lib. 30. 4. And within fewe yeares he himselfe died Melancthon Quest. 25. Of the first expedition of Antiochus the great against Epiphanes king of Egypt v. 13. 14. Now followe diuerse other expeditions and attempts of this Antiochus against the king of Egypt vnto v. 18. with his ende v. 19. In this first is set forth his preparation v. 13. then his successe v. 14. In his preparation there are three things expressed the number of his armie the time after certaine yeares and his great riches for Philopator beeing now dead and Epiphanes his sonne left but young whose tuition together with the gouernement of the kingdome was committed to Agathocles an infamous person Philopators minion by which occasion many fell away from the king of Egypt Antiochus took this to be a fit opportunity to recouer his former estate both in the nonage of the young king who was but 4. yeare old when his father died and because the Egyptians were at variance among themselues for they rose vp against Agathocles and killed him and the strumpets they hanged vp and then sent embassadors to Rome that they would take vpon them the protection of the young king and his kingdome to whose trust Philopator dying had commended his sonne The Romanes twice sent embassadours to Antiochus who had inuaded diuerse cities in Syria belonging to the king of Egypt
Hannibals counsell who was with him who gaue him aduise to remooue his forces into Italie and to occupie the Romanes at home at their owne doores was in such feare of the Romanes that he fled from Chersonesus leauing all the furniture and prouision of his owne behind which the Romanes surprised then he sent Embassadours vnto the Scipios offering to beare halfe the charges of their battell and to relinquish all the cities which he had taken in Ionia and Aeolia but they made answer that they would haue all the charges of that expedition which he had beene cause of and he must surrender all the countrey on this side the mount Taurus But Antiochus refusing these hard conditions encountred with the Romanes againe who had not aboue 30. thousand men and he 70. thousand in which battell he was discomfited and lost 50. thousand men and all his Elephants sauing 15. which were taken aliue and thus his proud spirit was abated and his contumelies offered vnto the Romanes in word and deede were at an ende 2. Then last of all his shame was brought vpon his owne head for vpon a second embassage he was forced to accept of most hard conditions 1. that he should leaue all Asia on this side Taurus 2. he should pay in present money fifteene hundred talents for the charges of the warre 3. he should deliuer vp all his Elephants and shippes so many as they should require and should be stinted afterward for the number of his shippes 4. he should pay yearely 12. thousand talents for tribute for 12. yeares 5. and giue 20. hostages whereof one should be his sonne for the performance of these conditions all which he vndertooke and thus his owne shame returned vpon him and further in disdaine whereas he was called before Antiochus the great it grew into a byword among the Romanes Antiochus sometime the great king ex Livio decad 4. l. 8. and App. in Syriac 29. Quest. Of the death of Antiochus the great v. 19. Two things are here declared his shamefull flight and his shamefull ende 1. After that he had receiued the last great ouerthrow with the losse of so many men he fled away incontinently and about midnight came to Sardis thence to Apamea from whence he sent Embassadors which concluded the former peace with the Romanes vpon those hard conditions Then he betooke himselfe to the remote parts of his kingdome to his munitions and holds beeing in such feare as that he durst not endure the sight of Cn. Manlius who succeeded L. Scipio Thus Antiochus was confined within Taurus who in this disgrace was wont to say iestingly as Tullie reporteth in his oration pro Deiotaro benigne sibi à Romanis factum c. he was beholding to the Romanes who had eased him of the trouble of so great a kingdome that he now contented himselfe with a lesse 2. Now touching his ende there are diuers opinions 1. after that he had such an imposition of tribute laid vpon him partly through necessitie and partly of a couetous minde he went about 〈◊〉 robbe a Temple of their treasure Lyranus thinketh it was the Temple of Naneas among the Persians where he entring into the Temple with his companie were hewen in pieces as the storie is set downe 2. Macchab. c. 1. and therefore it is said here he was no more found c. because his bodie beeing thus mangled could not be knowne But that storie rather sheweth the ende of Antiochus Epiphanes this Antiochus sonne as may appeare by comparing that place with 2. Macchab. c. 9. see more before c. 8. qu. 33. 2. Some following Iustine lib. 32. thinke that he would haue inuaded the Temple of Iuppiter Dyndinaeus or Dodonaeus but he was farre off from that place Bulling 3. Hierome following Strabo lib. 16. saith that he with all his armie was slaine of the Elymeans when he went about to robbe the Temple of Iuppiter Belus so also Polan and so it is said he was no more found because he was tumultuously killed of the rude people comming together to defend their Temple Calvin H. Br. in Daniel and because he died in Persia and returned not into his owne countrey Osiand 30. Quest. Of the acts and ende of Seleucus Philopator the sonne of Antiochus the great v. 20. First it must be agreed who this was who is said to rise vp in his place 1. Pâ—rphyrius as Hierome sheweth vpon this place taketh this to be Ptolomeus Epiphanes king of Egypt but as Hierome well sheweth he did not succeede Antiochus the great in his kingdome and therefore can not be saide to stand vp in his place 2. R. Levi vnderstandeth here the sonne of Antiochus Epiphanes called Antiochus Eupator who was slaine by his vncles sonne Demetrius and the former part of the prophesie he interpreteth of Antiochus Epiphanes ex Oecolampad But it is euident that hitherto the Prophet hath described the acts and exploits of Antiochus surnamed the great for he it was that gaue his daughter Cleopatra in marriage vnto the king of Egypt as is prophesied v. 17. And the rest of the prophesie can agree to none other 3. Some Hebrewes as Hierome also here writeth thinke that this was Tryphon which was the tutor of Antiochus sonne but that can not be for Tryphon followed many generations after for after Antiochus the great succeeded in order Seleucus Epiphanes Eupator his sonne Demetrius Alexander Antiochus before Tryphon vsurped the kingdome He that rose vp in Antiochus place was the 7. king of Syria but Tryphon was the 13. or 14. Bulling Perer. 4. Wherefore this that rose vp in Antiochus place was Seleucus his sonne Antiochus the great had three sonnes Antiochus Seleucus and Antiochus Epiphanes but Antiochus beeing a Prince of great hope and towardnes died about the same time that his father fleeing to Apamea sent Embassadors to the Romanes about the former conclusion of peace not without suspition of poison then succeeded Seleucus Philopator so called because he was beloued of his father called also Soter Ioseph lib. 12. c. 4. Polan Secondly we come to the parts of the description 1. This Seleucus acts are described he shall cause to passe vp and downe an exactor of tribute not take away the exactor of tribute as Vatabl. for the word is ghabar which signifieth to passe and in hiphâ—l to causâ— to passe And so was Seleucus a great exactor of tribute for beeing giuen to voluptuous liuing he must needes also be immoderate in his expenses when he was admonished by his familiar counsellers that he should take heede least he alienated the mindes of his friends by his immoderate taxations he would answer them that his money was his friend This Seleucus is he that sent Heliodorus to spoile the treasure of the Temple at Ierusalem which Simoâ— had bewraied vnto him which Heliodorus comming thither and offering by violence to take the treasure away he and his companie were terrified by a fearefull 〈◊〉 they saw an horse with a terrible
among the Romanes but here the Angel directly speaketh of a king and the inuading of the citie by Pompey was an 100. yeare and more after this which distance of time the continuance and coherence of this storie will not admit 4. Lyranius with other writers of that side Pererius with the rest and before him Hugo Card. doe vnderstand this prophesie directly of that Antichrist whom they suppose shall come in the end of the world and raigne but 3. yeares and an halfe and so Hugo a little before expounded that little helpe of Henoch and Elias which shall stand vp against Antichrist And to this purpose Pererius alleadgeth out of Hyppolitus how Antichrist shall send his mandates through the world to call together people and nations to come to worshippe him who shall cause to be proclaimed in their hearing quis Deus magnus praeter me quis potentiae meae resistet who iâ— so great a God as I who is able to resist my power c. But that this deuise of some singular man which shall stand vp in the ende of the world to be Antichrist is but a meere fiction is afterward more at large declared among the controuersies handled out of this chapter And beside it is not like that the Angel would ioyne together two stories so farre asunder 5. Some other writers doe so vnderstand this of the verie Antichrist the Pope as that they apply it not to Antiochus at all but thinke that Antichrist is properly described from hence to the ende of the prophesie of Daniel Osiander Pappus But it is one thing historically to interpret a prophesie an other typically to apply it 6. Now then that all these things were historically performed by Antiochus and are in the intendement of the prophesie specially meant of him thus it may be shewed 1. The time when all these things should be fulfilled is expressed c. 12. 11. the dayes are summed to a 1290. dayes that is 3. yeares 7. moneths and about 13. dayes therefore this prophesie could not be put off so long 2. The word hamelech this king hath reference to the former historie and the article ha is a note of demonstration pointing out the king before spoken of 3. All the other expositions bring vs to a time farre distant and remoote from the former historie of Antiochus but these things here described followe as the next in the consequent of time 4. Beside the Angel in this propheticall narration satisfieth Daniels desire which was to knowe what should befall his people but these things as the other expound them do nothing concerne the Iewes neither came they so much as into Daniels thought to enquire 5. The sequele of the storie answeareth to the prophesie for Antiochus did all this he aduanced himselfe aboue God and spake blasphemous things against him in defiling his Temple abrogating the sacrifices burning the bookes of the lawe he wrote also his letters that they should forbid the offrings and sacrifices and defile the Sabbaths and feasts and pollute the Sanctuarie and the holy men and to set vp altars and groues and chappels of idols and to offer vp swines flesh and strange beasts 1. Mac. 1. v. 47. to 51. and v. 57. 58. Thus ti is euident that Antiochus magnified himselfe against God see further Appendix following exercis 2. argum 3. Quest. 44. Antiochus impietie and inhumanitie further described out of the 37. v. Some take not this to be vnderstood at all of Antiochus but doe otherwise apply it the Hebrewes of Constantine and of some other Emperours Calvin of the politike state of the Romanes before the comming of Christ Melancthon Oecolampad of the Turke and the Pope some of the Pope onely Bulling Osiand some of Antiochus onely Porphyrius Pellican whose opinions are discussed in the former question But most of these will not haue Antiochus here vnderstood 1. because we doe not finde that Antiochus neglected the worship of all gods especially the god of his fathers Calvin for he set vp the idols of the Gentiles Lyran. 2. and whereas it is said he shall not regard the desires of women it is euident that Antiochus was giuen ouer vnto all carnall lust and licentious life thus obiecteth Pererius that these things can not quadrare in Antiochuâ— agree vnto Antiochus who was famous for his beastly and filthie lust and he set vp temples to Iuppiter Olympius and Iuppiter Hospitalis which were his fathers the Grecians gods to these obiections answer shall be made afterward now we will examine the seueral opinions 1. Ab. Ezra thinketh this prophesie to haue bin fulfilled in Constantine the great wheâ— he embraced the Christian faith and abrogated Gentilisme and Pagan idolatrie But Danieâ— saith not he shall abrogate or denie the gods of his fathers but he shall not regard them 2. Some applie this vnto the Turke who honoureth Mahomet before Christ the auncient God of Christians and preferreth Mahomets lawes before Christs Melancth Oecolamp But as Calvin well noteth voluit Deus sustinere animos suorum vsque ad Christi exhibitionem God in this prophesie doth intend onely the releefe and comfort of his till Christ should be exhibited 3. The same reason may serue against their opinion which thinke the Atheisme irreligion and new worship brought in by the Popes to be here described as Illyricus lib. advers primat Pap. Osiander Bulling Graser exercit 3. p. 185. all these shew how the Pope hath left the auncient faith and true worship of Iesus in setting vp other Mediatours and bringing in traditions making them equall if not superiour to the lawes of Iesus Christ so that in effect he worshippeth Christ but in name and shew onely All this may fitly be applied vnder the type of Antiochus to the Romane Antichrist but there is difference betweene the historicall and typicall sense 4. The Romanists as Pererius Vatablus doe here dreame of their imagined Antichrist that shall come before the ende of the world and grow into such pride that he shall cause himselfe onely to be worshipped as God But this their fantasticall conceit is reiected before qu. 43. 4. and shall be at large confuted among the controversies 5. Calvin vnderstandeth the Romane state who daily inuented new gods but in effect cared for none but at this time there was no king or Emperour of the Romanes as the Angel here speaketh directly of a king hamelech the article set before the word sheweth that one particular king is meant 6. Wherefore this was historically fulfilled in Antiochus 1. not in that he profaned the Temple and the God of the Iewes whome Antiochus the great his father honoured and gaue vnto the Temple great immunities Ioseph lib. 12. c. 3. for the God of the Iewes was not the God of his fathers that were idolaters 2. nor in compelling the Iewes not to set by the honour of their fathers 2. Maâ—chab 4. 15. for this must be his owne act 3. nor in setting vp the gods of the Grecians as
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
30. Controv. Of the fearefull ende of diuerse Popes As Antiochus came vnto a terrible ende he was eaten of wormes and his flesh fell away from him that he could not endure his owne stinke so herein he was a figure and type of diuerse Popes of Rome who came to an vntimely death Sabinianus who first brought in the canonical houres and the vse of tapers in the Church was frighted by a vision wherein Gregorie the 1. appeared vnto him whose books of meere enuie he thought to haue burned and smote him vpon the terror whereof he not long after died Fascicul tempor Boniface the 3. after he had obtained of that parricide and murtherer the Emperour Phocas that the Church of Rome should haue the principalitie before other Churches came home and ended his dayes in sorrowe and griefe hauing not enioyed his papacie aboue a yeare and 5. moneths Leo the 3. was taken by the citizens of Rome and imprisoned and making an escape went by stealth into Fraunce where he ended his dayes miserably hauing not beene Bishop full 20. moneths Pope Lando was suffocated by Iohn the 11. by thrusting a pillowe into his mouth Sylvester the 2. that obtained his papacie by the deuill when he had solemnized Masse in a chappell called Ierusalem which signe the deuill had giuen him that he should not die till he came to Ierusalem died presently and his bodie was cut into gobbets least the deuill should haue carried it away Naucler Iohn the 13. that had committed incest with two of his sisters was slaine in adulterie Iohn the 15. had his eyes put out by Boniface the 7. and was famished to death in the castle of S. Angel the same Boniface the 7. died suddenly a very short time after and his body was drawne with a rope by the feet through the streets of Rome the historie called fascicul tempor giueth this note here of the Popes note saith he that the Bishops of Rome are killed as in the Primitiue Church but they were no martyrs par poena sed dispar causa the punishment was like but the cause vnlike Benedict the 5. fledde to Hamburge and was there strangled in prison Benedict the 6. was taken by the citizens and strangled in the castle of S. Angel Gregorie the 7. by poison and other meanes made an hand of 6. Popes one after another to make a way for himselfe to the Popedome And he himselfe who so persecuted the Emperour Henrie the 4. was taken by Cynthius a citizen of Rome and imprisoned and afterward was besieged by the Emperor and at the last escaped into a poore village in Apulia where he died miserably Victor the 3. was poisoned in a chalice by a subdeacon and thereof died Paschal the second after he had stirred vp Henrie the 5. against his father was taken by the same Henrie and cast into bonds and so died in prison Adrian the 4. was choaked of a little flie and so ended his life Boniface the 8. who had beene a terror vnto Princes died madde in prison and bonds of whom it is said that he entred like a foxe reigned like a wolfe and died like a dogge Clement the 5. was poisoned Paulus the 2. who as Platina writeth exceeded Heliogabalus in riot and filthie pleasure through gluttonie and leacherie fel into an apoplexie Sixtus the 4. died of verie griefe that his warres were ended Alexander the 6. died of the same poison which his sonne Caesar Borgias had prouided for Adrianus Cardinall of Corneta Paulus the 3. that spent his time in filthie pleasure after he had heard of the death of his sonne Pertus Aloisius died in a peuish rage and crying out in despaire peccatum meum contra me semper my sinne is alway against me so gaue vp the ghost Iulius the 3. that belli-god died of a surfet and not without suspition of poison Pius the 5. that had like a wolfe sucked the blood of many of Christs lambes fell thorough griefe into a consumption and sucked asses milke but it helped him not Sixtus the 5. who so pursued and baited with his bulls Henrie the 4. now king of France died of poison whereas the king yet liueth and prospereth After him followed Vrbane the 7. Gregor the 14. and Innocentius the 9. who died all in a verie short time one after an other ex Polan Thus Antiochus miserable ende was a right figure and patterne of the like ende of the like Romane tyrants And as Antiochus tyrannie ended with him so at the length the kingdome of Antichrist shall be extinguished as it is prophesied Apocal. 14. 8. It is fallen it is fallen Babylon that great citie for she made all nations to drinke of the wine of the wrath of her fornications c. Thus haue I by Gods grace shewed how diuerse wayes Antiochus was a type and figure of the Romane Antichrist and so much of the controversies out of this chapter 6. Morall obseruations 1. Observ. The Angels assist Princes in the defence of the Church v. 1. I stood to encourage him that is the Angel assisted Darius in his godly purpose in sending the people of God out of captiuitie If the Angels assist infidels when they fauour the Church much more faithfull Princes for the speciall office of the Angels is to be empolyed for their sakes which shall be heires of saluation Heb. 1. 14. 2. Observ. Ambition and couetousnesse the causes of the ruine of kingdomes v. 2. By his riches he shall stirre vp all against the Realme of Grecia Xerxes who by oppression grewe rich and by his riches waxed proud and thorough pride mooued vnnecessarie warre warring against the Grecians with 800. thousand men was the occasion of the ruine and fall of the kingdome of the Persians for these warres continued still and though sometimes intermitted yet were not fully ended vntill Alexanders time who tooke occasion by those warres to goe against the Persians 3. Observ. God resisteth and punisheth the proud v. 4. And when he shall stand vp his kingdome shall be broken c. Alexander beeing lifted vp in minde for his great successe made himselfe equall vnto God when he heard that the Arabians worshipped two gods the heauens which did beare the Sunne and Dyonisius because he went with an armie against the Indians thought himselfe worthie to be the third god and sometime he would come forth like Iupiter sometime like Diana for this his pride and vnthankfulnes to God he continued not long beeing cut off in the 32. yeare of his age and all his posteritie and kinred his mother sister sonnes and wiues within a short time after his death were all slaine this is the ende of proud persons So it befell vnto proud Pharaoh king of Egygt who was drowned in the redde Sea and vnto Herod that was deuoured of wormes Act. 12. 4. Observ. Incestuous marriages vnhappie v. 6. The kings daughter of the South shall come to the kings daughter of the North. Ptolomeus Philadelphus gaue
starres for euer and euer 4 But thou O Daniel shut vp the words and seale the booke vntil the time determined I. L. vntill the last time V. time of the ende H. B. not end of time G. many shall runne to and fro or here and there B. not passe through L. or wander vp and downe V. and knowledge shal be encreased see qu. 15. 5 ¶ Then I Daniel looked and beheld other two standing the one on this side of the brinke of the riuer and the other on that side of the brinke of the riuer 6 And one said not I said L. to the man clothed in linen which was vpon the waters of the riuer aboue at the waters of the riuer V. How long vnto the ende of these wonders not when shall be the ende of these wonders 7 And I heard the man cloathed in linen which was vpon the waters of the riuer when he held vp his right hand and his left hand vnto heauen the heauens and sware by him that liueth for euer that at the appointed time times and a part I. or halfe caeter for cheizi signifieth both I. not vnto the appointed time whether long or short V. he expresseth not the words and when he hath accomplished to disperse the power hand H. of the holy people all these things shall be finished 8. And I heard but vnderstood not and I said Lord what shall be the ende of these things not what shall be in the ende of these things A. P. or what shall be after this L. acarith here signifieth the last ende 9. And he said goe thy way Daniel for the words are cloased vp and sealed vnto the time determined L. I. time of the ende H. S. B. not ende of time G 10. Many shall be purged chosen L. S. barar signifieth both but the first here and made white and tried as fire L. S. ad but the wicked shall doe wickedly neither shall any of the wicked vnderstand but they which instruct I. V. cause to vnderstand H. the wise B. G. shall vnderstand obserue marke I. 11. And from the time that the daily sacrifice shall be taken away and the abhomination bringing desolation making desolate H. not the abhomination for desolation L. or abhominable desolation B. G. for shamem making desolate is here a Participle set vp there shall be a thousand two hundreth and ninetie dayes 12. Blessed is he that waiteth and commeth shall come H. to the thousand three hundreth and fiue and thirtie dayes 13. But goe thou thy way to the ende not thou Daniel to the appointed or defined time L. for thou shalt rest and stand vp in thy lot at the ende of dayes the Septuag here adde many words there are yetdayes and houres to the fulfilling of perfection 3. The questions and doubts discussed Quest. 1. What time is here meant and in that time shall Michael stand vp ver 1. 1. Some referre it vnto the last time of world after that great Antichrist shall haue raged against the Church of Christ which shall continue three yeares and an halfe Lyran. Perer. Pintus with other writers of that side But we hold that to be a dreame that any such singular Antichrist shall come in the ende of the world see more c. 11. controv 2. 2. Bullinger vnderstandeth it of the comming of Christ to iudgement when there shall be such great tribulation as neuer was in the world before and this may seeme as an argument hereof because afterward v. 2. mention is made of the resurrection But that is added as a consolation they which were not temporally deliuered in those troublesome times yet should be sure to rife vnto life euerlasting 3. Some doe expound this prophesie of the persecution in the last times vnder the Turke Melancth and the Romane Antichrist as Osiand Pappus 4. M. Calvin referreth it to the time of Christs comming in the flesh 5. M. Iunius in his commentarie interpreteth it of all the time of the gospell the beginning whereof is in his first comming and the end in his second 6. But it is most properly referred to that time when Antiochus left halfe his armie with Lysias while he went vnto Elymais in Persia for about the same time did Iudas Macchabeus by the asistance of the great Prince of the Church Michael which is Christ Iesus recouer Ierusalem and purge the Temple which had beene defiled 2. Macchab. 10. Iun. in his annot the reasons why this place is thus to be vnderstood are these 1. because the time here spoken of hath relation to the former storie in that time that is the same time wherein the former things should be done non post multa annorum millia not after so many thousand of yeares Pellican 2. the Angel saith thy people the people of the Iewes must be vnderstood who and not the Christians among the Gentiles should be persecuted for religion H. Br. 3. the euent also confirmeth this exposition for if Michael the great Prince had not then indeed stood vp for his Church it had perished But thus it is obiected against this interpretation 1. that Porphyrius in hatred to Christian religion to obscure the truth hath deuised this sense Perer. 2. the rest Porphyrius cannot make to hang together how in Antiochus time some should awake out of the dust which Porphyrius vnderstandeth of those which were shut vp in caues and rockes and afterward came out againe Hierome Ans. 1. Though Porphyrie were an enemie to the Christian faith yet he might in some particular hit vpon the truth neither herein is the light obscured but rather more manifested and though his hatred were great against the Christian religion yet this is no impediment to faith though euerie point of faith be not prooued out of euerie place of Scripture the article of the comming of Christ to iudgement is sufficiently prooued out of other places of Scripture though it be not directly concluded here Pellican here thus writeth I giue thankes to Hierome qui tam diligenter adnotauit Phorphyrij expositionem who hath so diligently noted Porphyrie his exposition which he holdeth to be most reasonable 2. though he faile in some one point in his exposition yet it followeth not but that he may come neere the truth in the rest Quest. 2. Who is vnderstood here to be Michael the great Prince 1. Some take Michael here for a created Angel who as he had the protection before of the Iewes vnder the lawe shall afterward protect the people of God vnder the Gospel Anchrist by him shall be destroyed executiue in execution by Christ imperatiue by his commandement and authoritie Lyran. Perer. Pintus 2. Bullinger taketh this Michael to be that Arkeangel which S. Paul speaketh of 1. Thess. 4. 16. that the Lord shall descend from heauen with a shoot and with the voice of the Arkeangel 3. Osiander thinketh that Christ is here called Michael the Arkeangel in respect of his office as in the prophesie of Ezekiel
instrument of our iustification is faith whereby we apprehend the righteousnesse of Christ. 4. The ministring and vnder working or helping causes are the teachers and preachers who are as ministeriall causes of our iustification in setting forth the gospel of Christ and declaring the way vnto saluation in which respect they are said to iustifie And in this sense also they are said to saue others as S. Paul thus writeth to Timothie 1. epist. c. 4. 16. take heede vnto thy selfe and vnto doctrine c. for in doing this thou shalt saue thy selfe and them that heare thee so also S. Iames saith 5. 20. he that conuerteth a sinner shall saue a soule from death c. Quest. 13. Why Daniel is commanded to seale the booke and what is the meaning thereof 1. Some giue this sense praecepit vt involuat sermones signet librum vt legant plurimi he biddeth that he should fould vp this prophesie in darke speech and signe the booke that many may read it and seeke the truth of the historie Hierome But not onely the speach is folded vp but the booke was also kept secret because if it had come to the hands of the prophane sort they would haue made a scorne of it 2. Seale it vp as a perfect and absolute prophesie cui nihil sit amplius adijciendum to the which nothing is to be added Bullinger But S. Iohn is bid that he should not seale vp the prophesie of the Reuelation c. 22. 10. and yet it was perfect nothing was to be added thereto v. 18. 19. this then is not the meaning 3. Some say he is bid to seale it vp because it should not be accomplished till toward the ende of the world and till this prophesie beganne to take effect it should not be vnderstood Pap. But this prophesie was fulfilled before the first comming of Christ it was not therefore sealed vp to that ende 4. Wherefore by sealing vp the booke of this prophesie 1. it is insinuated that he should commit it to writing consigna librum make a booke 2. efferas aenigmatice he must set forth this prophesie in obscure tearmes and words Vatab. As Daniel vseth many strange words and phrases in this prophesie as c. 8. 3. Palmonâ— c. 11. 38. Mauzzim v. 45. aphadno M. Brought 3. maneat apud te instar theasauri let it remaine and lay it vp with thee as a treasure though others make small account of it yet doe thou keepe it as a treasure for the Church in time to come Calvin 4. seale it vp impart it not generally to all ne si in manibus prostaret omnium ludibrio esset least if it should come to euerie ones hands it might be made but a laughing game by the prophane and wicked Iun. in commentar so also Lyranus divina secreta non sunt omnibus reuelanda the diuine secrets must not be reuealed vnto all As our Blessed Sauiour faith Matth. 7. giue not that which is holy vnto dogges so our Sauiour spake vnto others in parables but vnto his disciples he expounded them apart as here these mysteries are reuealed vnto Daniel though they must be as a sealed book vnto others And hereof two reasons may be yeelded vt maligni non habeant materiam deridendi studiosi materiam se exercendi that both the euill and malicious should haue no matter to laugh at and the studious might haue matter wherein to exercise themselues 5. And further the sealing vp sheweth that there were many yeares yet to come before this prophesie should be fulfilled for it was 300. yeares from this time vnto Antiochus and for the same reason Iohn is bid not to seale vp that prophesie because some part thereof was presently to take place Apocal. 22. 10. see before c. 8. quest 36. Quest. 14. Vntill the time defined or appointed v. 4. what time this was here limited 1. Some vnderstand the ende of the world when these things should be fulfilled Bulling Osiand and so Pagnin readeth vsque ad tempus finis vnto the time of the ende But it hath beene shewed before that this prophesie contained in the 11. chapter was fulfilled in the dayes of Antiochus and much of it before 2. Some vnderstand the time of Christs comming who opened the seales of the booke Apocal. 5. and reuealed the mysteries which were hid before whereof this was a signe that in his passion the vaile of the Temple was rent Christ tooke away the vaile and the couering which hid from vs the mysteries and high things of God so Theodoret Pintus Pererius But in this sense Christ opened not onely the secrets of this prophesie but of all other in the old Testament 3. he meaneth then the time which was appointed of God when this prophesie should be fulfilled as Calvin Deus probabit ipso euentu se non frustra locutum c. God shall prooue by the euent that he hath not foreshewed these things in vaine est hic terminus non vnus sed multiplex and this tearme was not one but diuerse as the prophesies of this booke are diuerse and so were to haue their diuerse times of fulfilling Iun. So in the time of the Macchabees when diuerse of these things were fulfilled the Iewes did then beginne to looke into this prophesie as the storie of the Macchabees sheweth M. Br. And at the comming of Christ there was great expectation of the fulfilling of that prophesie Dan. 9. Quest. 15. Of these words many shall runne thorough and knowledge shall be encreased 1. Bullinger thus interpreteth that toward the end of the world men shall runne to and fro beeing certaine of nothing but distracted in opinion varijs se adiungent sectis they shall ioyne themselues vnto diuerse sects but the last words knowledge shall be multiplied are against this sense for where such vncertaintie is there knowledge cannot be encreased 2. Some reade thus oberrabunt multi many shall goe to and fro to get knowledge Vat. Genevens B. but knowledge is not had by wandring from place to place that sheweth rather ignorance Amos. 8. 12. 3. Some expound thus many shall runne thorough this booke and they shall diuersely expound it Lyran. gloss Hugo because the Scripture admitteth diuerse senses Perer. But thus opinions are multiplied not knowledge 4. Hierome well by running thorough vnderstandeth the diligent perusing of this book that though now it were not regarded yet many in time to come should giue their minde vnto it so also Iun. Polan and so M. Calvin expoundeth the word shuth investigabunt they shall search multi se ad scripta tua legenda conferent many shall settle themselues to read thy writings Osiand And withall here is signified that Deus sibi multos discipulos colliget God shall raise vp vnto him many disciples Calvin So that in the great persecution vnder Antiochus many shall be found faithfull who shall cleaue vnto this prophesie Polanus 16. Quest. What two they were whome Daniel saw
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
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
prophesie c. 11. 5. by one of his Princes vnderstanding Philopator the son of Ptolome Lagi whereas the pronoune hath relation vnto Alexander and by one of his Princes is vnderstood Seleucus one of Alexanders Princes pag. 68. Answ. 1. True it is that the historie of 14. kings is abridged c. 11. 6. of the South and 8. of the North but the other are prophesied of for the more euidence of the historie and in that prophesie the Angel doth not onely entreate of the tenne hornes of the beast which came out of the kingdome of the North but expoundeth the first vision of the two legges of the image shewing how they knocked and beat one vpon an other 2. Graserus himselfe giueth the reason why Ptolome Lagi is not counted among the rulers of Syria because he then subdued Syria quando Seleucus de eius possessione ne cogitare audebat c. when Seleucus as yet durst not so much as thinke of possessing that kingdome p. 69. the kingdome of the Seleucians then was not yet begunne when Ptolome subdued Syria and therefore the other two rather are counted in the number of the Syrian hornes and kings then he namely Euergetes and Philopator who subdued Syria after the Seleucians were confirmed and setled in their kingdome and because speciall mention is made of the victorie and conquest of these two against the kings of the North of Euergetes c. 11. 8. of Philopator v. 11. 3. Iunius is deceiued in vnderstanding these words one of his Princes of Ptolome Philopator rather then of Seleucus Nicanor as is further shewed c. 11. quest 18. and we confesse with Graserus Iunium interdum dormitare that Iunius and his followers may sometime be a sleepe and be deceiued p. 70. for no mans iudgement is so perfect to be followed in euerie thing yet this is no let but that his former exposition of the tenne hornes may verie well stand Argum. 8. Further Graserus thus obiecteth against these tenne hornes thus interpreted and the little horne comming vp among them vnderstood to be Antiochus 1. These tenne hornes of the beast must come vp at one time for how can it be called a tenne horned beast if one should come vp after an other and the little horne is said to come vp among them therefore they came vp together 2. the little horne shall rise vp after the tenne c. 7. 24. it was then the eleuenth rather then the tenth p. 73. 3. The kingdome of the beast endeth with the destruction of this little horne c. 7. 11. and then the euerlasting kingdome of Christ succeedeth but the kingdome of the Seleucians ended not in Antiochus many of that line succeeded afterward and there was almost as many yeâ—â—es from Antiochus Epiphanes death vnto the comming of Christ as there were from Alexanders death vnto Antiochus Graser p. 74. Answ. 1. It is not necessarie that these 10. hornes should come vp all at once because the beast is said to haue tenne hornes like as the beast is described with seuen heads Apoc. 17. which are interpreted to be 7. kings v. 10. and yet were they not altogether but fiue were fallen one is and one is to come v. 10. this little horne is said to come vp among them that is it was one of them see more hereof c. 7. quest 26. in the ende 2. The little horne is said to come vp after them that is the last of them as Iunius translateth post quos exurget postremus after the which it shall rise vp last c. 7. 24. as the word acharan signifieth both an other and the last so it was the tenth in number and in some sort the eleuenth also as much differing from the rest see c. 7. 29. 2. 3. The beast is said to be slaine when the little horne was destroyed not because then the kingdome of the Seleucians was vtterly extinguished but the power and glorie thereof beganne more and more to be abated after Antiochus vntill it was taken from the Seleucians and giuen to Tigranes king of Armenia and last of all dissolued by the Romanes This translating of the kingdome from the house of the Seleucians vnto Tigranes happened about 80. yeares after Antiochus death and about 80. yeares after this translating of the kingdome was our Blessed Sauiour borne see before c. 7. qu. 38. Argum. 9. And that Antiochus Epiphanes cannot be the little horne spoken of Graserus thus argueth 1. it is called a little horne but Antiochus Epiphanes could not be said to be little beeing sonne vnto Antiochus the great though he had an elder brother pag. 76. 2. the shewe of this little horne in the ende was greater then of his fellowes but Antiochus Epiphanes was not greater then his father called Antiochus the great 3. this little horne had a mouth that spake words not against the most high as the most interpreters read but ex parte alâ—issimi letzad on the part of the Almightie as Vatablus Pagnin and Montanus Thus did not Antiochus But it must be referred to him qui impietati suae Dei nomen praetendet which shall pretend the name of God in all his impietie Graserus pag. 80. Answ. 1. Antiochus Epiphanes is said to be that little horne because he was the younger sonne and so not borne vnto the kingdome and his elder brother had a sonne Demetrius so that Antiochus Epiphanes was an vsurper of the kingdome 2. Antiochus Epiphanes was not simply greater then his father but he carried himselfe more stoutly and proudly against the people of God then any of his predecessors and he also practised against Egypt and did them more hurt then any of his predecessors as it is said Dan. 11. 24. he shall doe that namely to Egypt which his fathers haue not done not his fathers fathers these words beeing so manifest I wonder that Graserus so much forgetteth himselfe thus to write constat parentem Antiochum non minores yes contra Egyptum gessisse it is euident that Antiochus his father did attempt no lesse matters aganst Egypt 3. That word letzad signifieth not on the part but rather against the part of the most high as let ziddim is vsed Iudg. 2. 3. thornes against their sides and that this is the meaning that he shall speake words against the most high is euident c. 7. v. 8. where he is said to haue a month speaking presumptuous things and c. 11. 36. he shall speake marueilous things against the most high Argum. 10. Further he thus obiecteth 1. this little horne pulled away three other before it this can not be shewed of Antiochus Iunius vnderstandeth that he remooued Philopator who had ouercome Antiochus his father but yet he continued king of Egypt still his horne then was not broken an other of these hornes pulled away he saith was Seleucus his elder brother whose death he procured but the text saith contrarie that he entred peaceably c. 11. 21. Demetrius Seleucus sonne was the third but neither can it be shewed that
vseth manifest words of digression from the former historie of Antiochus v. 35. thatâ—â— is yet an appointed time or period p. 128. 2. The Prophet had absolued all the acts of Antiochus before both against Egypt and especially his attempts against the people of God excepting onely that clause concerning his death when then and at what time should these things be done by Antiochus which are contained in those ten verses following 3. There is a manifest difference in the phrase the Prophet vseth certaine strange words and tearmes which doe insinuate some deeper mysterie then of Antiochus p. 131. 4. And if these exploits were done by Antiochus they must fall out within the compasse of 2. yeares which could not be vnles we wil make an other Alexander of Antiochus p. 131 5. If all these things were determined in Antiochus and his doings against the Iewes it may seeme strange that the Prophet maketh no mention of the restitution of the Temple and religion p. 132. 6. And if nothing were intended beside the historie of Antiochus the Prophet would not haue counted them such great wonders as he doth c. 12. 6. p. 132. Ans. 1. The like words of digression were vsed before v. 27. chi ghod ketz lamoghed because yet the ende shall be at the time appointed Graserus would make some difference betweene this forme of speech vsed v. 27. and the other v. 35. but there is none at all sauing that in the former the word ketz is vsed which signifieth the ende which word must be supplied in the other 2. The historie of Antiochus by his owne confession is not complete and absolued before the 36. verse because the clause of his death followeth last cf all v. 45. And these things expressed in the ten last verses were done in such order as is set downe after he had begunne to tyrannize and rage against the Church of God 3. It is no maruell that the phrase is somewhat strange and changed because he toucheth more strange acts and practises of Antiochus then he had done before 4. Neither are Antiochus exploits here set downe to be compared with Alexanders acts for his chiefe attempts were against the pleasant land and Egypt v. 40. 41. 43. which might easily be done in the compasse of two yeares 5. This reason as well may exclude Antiochus altogether out of this prophecie as from the latter part thereof for it may be as well obiected against the former propheticall narration to v. 36. that no manifest mention is made of the restitution of the Temple after the profanation thereof by Antiochus And yet this also is insinuated both v. 34. where it is said they shall be hâ—lpen with a little helpe and v. 35. that this persecution should be vnto the appointed time which was before shewed c. 7. 25. a time two times and a part or diuiding of time which maketh 3. yeares and 10. daies for so long the profanation of the Temple continued 6. Though all this historie be determined in Antiochus yet might it seeme a great wonder vnto Daniel that God would suffer such a wicked Tyrant so to preuaile and to defile his Temple in such sort as it was neuer profaned before Argum. 2. Graserus further taketh vpon him to prooue that the 36. v. is not vnderstood of Antiochus but properly of the Romane Pope 1. Hitherto the Prophet hauing spoken of the kings Seleucians and Ptolomes vsed the distinct tearmes of the kings of the South and the kings of the North but here he saith absolutely the king shall doe what him list without any addition which name of king agreeth vnto the Pope to shew a difference betweene him and Christ whose kingdome was not of this world but the Pope taketh vpon him to be a terrene king nay to be the king of kings p. 144. 145. 2. And this clause shall doâ— what him listeth agreeth not to Antiochus who was curbed by the Romanes and was circumscribed by Popilius drawing a circle with his rodde and made to returne out of Egypt but it doth most fitly agree vnto the Pope who doth all things according to his owne will he boasteth omnia se iura in scrinto pectoris habere that he hath all lawes enclosed in his breast Graser p. 152. 153. Ans. 1. Though in this place the addition king of the North be not expressed yet afterward it is supplied he is called the king of the North and the king of Egypt the king of the South v. 40. and though the Pope take vpon him the Ciuill and temporall power yet directly he nameth himselfe not a king but he challengeth chiefly to be head in spirituall matters 2. And though it be most true that the Pope holdeth himselfe tied to no law but doth what he list yet it followeth not that euery king that doth what him list should be here signified for so did also Caligula and Nero and other wicked Emperors Though Antiochus were restrained from Egypt by the Romanes yet this his vnlimited will he followed in his owne kingdomes and specially in Iudea where he preuailed for a certaine time according to his owne vntoward and wicked desire for he abolished true religion and brought in the rites of the heathen abrogatee the lawes of God and burnt the bookes of Scripture and set vp an abominable idol in the Temple and so he ruled all according to his owne will Argum. 3. An other note is set forth of Antichrist that he shall magnifie himselfe against all that is called God which is most fitly applied to the Popes who onely by a certaine inherent ambition haue aspired vnto such degree of pride nec divino aut humano iure by neither diuine or humane right although they pretend but without all shew of ground the prerogatiue of Peter giuen him by Christ and the donation of Constantine which allegations if they were true both S. Peter might be condemned of great simplicitie and all the Bishops of Rome for a 1000. yeares vntil the time of Gregorie the 7. and Boniface the 8. who neuer tooke vpon them this princely prerogatiue Graser p. 155 156. But Antiochus succeeded in the kingdome by descent from his father and so held the kingdome by right of succession Ans. 1. We denie not but that Antiochus was herein an euident type of Antichrist as S. Paul prophesieth of him that he shall exalt himselfe aboue all that is called God 2. Thess. 2. 4. but literally this is vnderstood of Antiochus as is euident by comparing this place with c. 8. 11. where he which thus extolleth himselfe against the Prince of the host that is God is saide also to take away the daily sacrifice and to cast downe the Sanctuarie which things were so fulfilled and came to passe vnder Antiochus 2. Though Antiochus was rightly descended of Antiochus the great and so vnder that title possessed the kingdome yet to that height of pride in exalting himselfe against God his Temple sacrifices and lawes and so
mandates I will obserue with all my power and procure to be obserued of others they which are rebells as all schismatikes and heretikes vnto our Lord or his said successors I will to my power persecute and impugne Beeing called to a synode vnlesse I be hindered by some cononicall let I will be present the Apostles threshhold that is palace or Church the Court beeing at Rome if I be on this side the mountaines once euery yeare if beyond euerie third yeare will I visit by my selfe or my messenger vnlesse I be freed by the Apostolike licence the possessions belonging to my table I will not giue nor lay to pawne nor let out to fee farme though it be with the consent of the Chapter of my Church without the priuitie of the Bishop of Rome As God shall helpe me and his holy Gospels c. In which oath this is worthie to be obserued that the Popes Bishops are not bound by any promise or otherwise to preach the Gospell of Christ to feede his flocke to reade and studie the Scriptures but onely to be true vnto the Pope and to maintaine the rights and priuiledges of that Sea And thus it is euident how the Pope of Rome doth distribute the honours of the earth vnto his flatterers by a certaine compact and couenant Graserus p. 293. 294. Answ. 1. All this we graunt to be most true that is here alleadged and more too that the Pope doth not onely exact an oath of obedience of his Prelates but he doth euen sell them their prelacies Cardinalships Bishoprickes Abbacies and other preferments for momoney as is at large shewed c. 11. contr 26. 2. Yet notwithstanding this was historically performed by Antiochus who expelled the auncient inhabitants of Iudea and Ierusalem out of their possessions and parted their lands among strangers 1. Macchab. 3. 36. the Priesthood also was sold to Iason first and then to Menelaus for money 2. Macchab. 4. see c. 11. quest 47. in the ende The sixt Exercise Wherein is expounded the 40. vers which Graserus also contendeth to be vnderstood of the Romane Antichrist and not at all of Antiochus by these reasons Argum. 1. At the ende of the time shall the king of the South push at him c. Whereas Iunius vnderstandeth this literally of the king of Egypt Philometor who withstood Antiochus by force comming to aide his brother Physcon against him Graserus thus obiecteth 1. If Daniel here had meant by the kings of the North and South the kings of Syria and Egypt he would haue so expressed them by those names as the other Prophets doe and not by so generall tearmes p. 304. 2. This Iunius supposeth to haue beene done in the last yeare but one of Antiochus raigne but then he wanting money tooke his iourney into Persia there to gather tribute 1. Macchab. 3. 39. how then was he able to furnish himselfe with such great power to goe against Egypt 3. And seeing he had beene discharged out of Egypt before by the Romanes Popilius beeing sent vnto him it is not like that he durst attempt and aduenture to goe into Egypt againe 4. If Antiochus had lately made such a conquest in Egypt it is not like when newes was brought him in Persia how the Iewes had preuailed against his captaines that he would haue taken it so to the heart he might easily haue recouered that losse p. 307. 5. In the last yeare but one of his raigne Antiochus went into Persia which is quite opposite to Egypt neither did he send his captaines thither for he left Lysias with halfe of his armie to inuade Iudea neither did he giue him charge concerning Egypt p. 308. 6. And the king of the North here doth not offer battell to the king of the South but onely defendeth himselfe 7. Iustinus lib. 34. saith that after Antiochus was discharged out of Egypt by the Romanes reuersum in regnum ibi decessisse relicto filio impubere he returned into his kingdome and there died leauing his young sonne behind him after that discharge then he returned not into Egypt p. 309. 8. We reade but of two expeditions of Antiochus into Egypt in the second whereof he was sent out of Egypt by Popilius in the Romanes name he made not a third expedition pag. 303. Answ. 1. As though throughout this 11. chapter the kings of Syria and Egypt are not continually expressed by the names of the king of the North and the king of the South 2. The iourney which Antiochus tooke into Persia was after his returne out of Egypt from the which though he brought great riches and spoiles yet his treasure was wasted by his exceeding liberalitie toward his souldiers which farre passed other kings that had beene before him for he gaue vnto his souldiers a yeares pay aforehand 1. Macchab. 4. 28. 30. 3. It is not like he would after that discharge by the Romanes inuade Egypt by way of hostilitie and conquest yet as a friend to one of the brethren to aid him against the wrongs of his brother he might although he were discharged enter into Egypt or he might notwithstanding this discharge yet after practise againe against Egypt 4. It was so much the more grieuous to Antiochus to be foyled of the Iewes hauing ouercome the power of Egypt And Gods hand beeing then vpon Antiochus he was striken with such a feare that he knewe not how to bestirre himselfe but partly of greife of minde and partly tormented by the stroke of Gods hand he vpon that occasion ended his dayes 5. Neither doe we say that Antiochus made this conquest of Egypt at that time when he went into Persia but he had spoiled Egypt before and therefore he needed not giue any charge to his captaines concerning Egypt but onely concerning the Iewes 6. While Antiochus was preparing to come and helpe Physcon against Philometor then Philometor hearing thereof did also prouide to resist him which here is called pushing at him and then Antiochus came vpon him like a whirlewind so both may be true that first Antiochus made his preparation but before he gaue the onset the king of the South first prouoked him to battell 7. Iustins report is in some things imperfect that Antiochus died presently after he was charged by the Romanes to depart out of Egypt for after that he went into Persia 1. Macchab. 3. 31. Iustinus as well may faile also in the rest that Antiochus returned no more into Egypt after this discharge by the Romanes for Florus in his epitome of Liuies historie lib. 46. after that Antiochus had beene thus discharged by Popilius out of Egypt whereof he maketh mention in his 45. booke writeth that the embassadors of the king of Bythinia called Prusias complained of king Eumenes eum conspirasse cum Anitocho contra populum Romanum that he had conspired with Antiochus against the people of Rome it seemeth then that after this discharge Antiochus practised secretly against the Romanes 8. Antiochus made
more then two expeditions against Egypt for euident mention is made of three before in the 11. chapter one v. 23. 24. see quest 33. an other mentioned v. 25. see qu. 34. though Iunius take this for the first the third v. 29. see quest 35. And that Antiochus made more then two iourneys into Egypt may be prooued out of the storie of the Macchabees for that was his second voyage into Egypt when in his returne he spoiled and robbed the Temple wicked Menelaus beeing his guide 2. Macchab. 5. 1. 15. which is the same voyage mentioned 1. Macchab. 1. for in his returne there spoken of he robbed the Temple v. 23. But this was not his last voiage for after this he went into Egypt when he was countermaunded by Popilius the Romane Embassadorâ— as it may thus appeare Antiochus in this his second returne out of Egypt brought great spoyles from thence 1. Macchab. 1. 20. but when Popilius discharged him he returned against his will hauing not that successe which he had before as is expressed v. 29. And further that Antiochus made more then two voyages may be collected v. 29. it shall not be as at the first and as at the last that is in his third attempt when he was stayed by the Romanes he should not haue the like successe as the two former times But Graserus maketh an other sense posteriora istius expeditionis non respondebunt initijs the ende of this expedition shall not be like the beginning p. 306. and he would haue it vnderstood of one and the same expedition that whereas at the first he was likely to haue ouercome all Egypt in the ende he was restrained and curbed by the Romanes so also read Genevens the last shall not be as the first to the same purpose Vatablus but the originall standeth thus and it shall not be as the first and as the last in the other reading both the coniunction vau should be superfluous and as the last and the note of similitude caph should be in the same clause vsed in a double sense in the first word carishonah it should be taken for sicut as and in the latter caacharonah for sic so whereas in both places it is better interpreted as But here it will be further doubted which of Antiochus voyages into Egypt this was which is here prophesied of v. 40. and in the verses following for the satisfying of which doubt I neither thinke with Iunius that this was his second voyage the next before that when he had his discharge from Popilius annotat 101. in ver 29. for such a preposterous placing of matters historicall is not to be admitted in so orderly a narration as the Prophet hath continued through this 11. chapter that he should speake of Antiochus third voyage v. 30. and deferre the second to v. 40. 2. neither doe I thinke that this is a recapitulation of Antiochus expeditions formerly mentioned but it much differeth from the former because the king of the South here giueth the first occasion but in all the other attemps the king of the North was the first agent And againe here mention is made of other nations with whom Antiochus had to doe as the Edomites Moabites Ammonites the Lybians and Mores 3. This then was the last exploit of Antiochus in Egypt as the 40. v. sheweth in the ende of time And though before this he had beene countermaunded by the Romanes to depart out of Egypt yet he afterward was had in iealousie to conspire against the Romanes as is before shewed out of Florus and so might contrarie to his promise inuade Egypt againe and the rather because Pâ—olome Physcon the younger brother sought to driue Ptoleme Philometor out of his kingdome which occasion Antiochus tooke to aide Physcon the younger brother against Philometor of this variance betweene the brethren who seemed to be reconciled before when Popilius made Antiochus to depart out of Egypt Livie decad 4. lib. 5. and Florus likewise maketh mention in the 46. booke of his epitome see further of this matter in the 11. chap. quest 47. toward the ende Argum. 2. Graserus proceedeth and as he excludeth Antiochus out of this prophesie so he by the kings of the North and South would haue vnderstood the Pope whose iurisdiction is most in the Northerne parts of the world and the Turke who ruleth chiefely in the Sotherne his reasons for this opinion are these 1. Because there is great affinitie betweene the first kings of the North and South which are before spoken of in this chapter namely the kings of Syria and Egypt and these kings of the North and South 1. as they branched out of the Monarchie of Alexander so these two the Pope and the Turke are risen out of the Monarchie of the Romanes 2. as they had their situation the king of Syria toward the North and of Egypt toward the South so these two the Pope and Turke haue their chiefe dominion the one in the Northerne parts of the world the other in the Sotherne 3. as both those kings of Syria and Egypt afflicted the people yet diuersly for Antiochus would not suffer the Iewes to enioy their religion but put them to grieuous torments yet the kings of Egypt permitted the Iewes to followe their owne rites in so much that they suffered them to build a temple in Egypt like to that in Ierusalem So the Christians are tormented and persecuted for their conscience vnder the Northerne Tyrant yet vnder the Turke they may haue toleration of their religion Graser pag. 314. 2. The phrase also well agreeth to this sense 1. the word tzaphon which is interpreted the North signifieth also hid which fitteth the whore of Babylon in whose forehead is written a mysterie c. Apoc. 17. 5. p. 310. 2. the king of the South shall push which cannot be vnderstood of Ptolome who was of no such force to push at Antiochus but this well agreeth vnto the house of the Ottomans the great Turks which haue pushed at these Northern parts of the world p. 318. 3. the other word ijshtagher he shall come like a whirlwind sheweth not an absolute and entire power as in the horne to push but rather a confederacie of vnited forces such as the papacie coÌ„sisteth of in gathering of Councels sending vp down of Legats stirring vp and coÌ„bining Princes together to fight for the holy land against the Saracens to this purpose Graser pag. 320. Answ. 1. In that Graserus maketh the kings of the South and the North that is of Egypt and Syria types and shadowes of his kings of the North and South the Turke and Pope in their originall situation affection toward the people of God therein he graunteth the same which hath beene so often affirmed that typically Antichrist is here shadowed forth but not literally and historically 2. neither yet in these things is there so great affinitie betweene them for the Turkish dominion did not spring out of the Romane Empire
as the Seleucians and Ptolomes had their originall from Alexanders Monarchie and the Turkish Empire is in the East not Southward from Rome who also are held to haue had their beginning from the Scythians who are a Northerne people 2. Concerning the phrase it is not so correspondent nor fitting vnto his kings of the South and North. 1. seeing throughout the whole chapter hitherto the kings of the South and North are vnderstood to be the kings of Syria and Egypt there is no reason to take them otherwise here especially seeing euident mention is made of Egypt v. 42. 43. 2. the king of the North here is described to come vpon the king of the South as a whirlewinde and to passe through his land and to carrie away much siluer and gold This more fitly agreeth vnto the Turke then the Pope for he hath rather fallen as a whirlewinde vpon Christendome whereas the Pope hath but pushed at him and attempted rather then preuailed against him Arg. 3. The circumstance also of the time here noted agreeth with the reuelation of the Romane Antichrist at the time appointed shall Antichrist come or as Iunius translateth about the ende of time which Graserus misliketh 1. This time the Ebionites therein consenting with Aben Ezra assigne vnto the raigne of Constantine when he building newe Rome in the East left old Rome vnto Sylvester then Bishop of Rome But this is their vaine conceit for Constantine had no such intendment to resigne the citie of Rome vnto the then Bishop there which afterward he bequeathed with the Empire of the West vnto his sonne Constance neither if Constantine had beene so minded was Syluester then Bishop there capable of so great a gift the most part of the citie beeing yet Pagans and Infidels As for that donation of Constantine it is found to be but a forged thing and of small credit and it is like as if one should imagine that the Duke of Venice should giue the citie of Venice to the Parish Priest of Saint Markes Graser pag. 326. to pag. 328. 2. But thus rather this time appointed may be scanned that as Antiochus rainged 12. yeares though not complete the sixe first yeares whereof Antiochus making a way vnto his tyrannie yet did not shewe himselfe such an aduersarie to the Church of God as afterward In the last sixe yeares he raged against the people of God spoiled their Temple and made hauocke of the Saints from which time namely the sixt yeare of his raigne which was in the 143. yeare of the kingdome of the Greekes the storie of the Macchabees taketh beginning 1. Macchab. 1. 21. So vnto these 12. yeares of Antiochus raigne who herein was a type of Antichrist doe answer the 12. ages wherein Antichrist shall raigne the first sixe ages doe ende at Gregorie the 7. if we beginne to count in the sixt age after the birth of Christ vntill this time the rest of the Popes made a way for Antichrist but then he shewed himselfe in his colours when as Gregorie the 7. excluded the Emperour from intermedling with the election of the Bishop of Rome and first prohibited the mariage of Ministers of this Antichristian practise of this Gregorie the 7. thus complained an 170. yeares after the Archbishop of Salisburge in the Councell of Ratisbone as Auentinus reporteth lib. 7. Annal. Hildebrandus primus sub specie religionis Antichristi fundamenta iecit c. Hildebrand first vnder colour of religion layd the foundation of Antichrist c. and then he proceedeth to shewe how he excluded the Emperor from their Pontificiall Councels and thus in the ende concludeth credite experto c. beleeue one that hath tried they will not giue ouer till hauing brought the Emperor to order pastoribus veris qui pascant oppressis c. the true Pastors beeing suppressed which should feed the dogges beeing taken away that should barke they make hauocke of all from this Gregorie then begunne the last six ages which answer vnto the last sixe yeares of Antiochus Graser p. 329. to p. 333. Ans. 1. Whereas Graserus misliketh Iunius translation at the ende of time whereas he saith he translateth the same phrase v. 35. and c. 12. 4. at the time appointed as Graserus would haue it taken here there is great difference betweene ghad gheeth ketz vnto the time of the ende that is the appointed time which phrase is vsed in the two places giuen in instance and these words begheth ketz in the time of the ende and v. 35. that phrase is expounded by an other word lamoghed vnto the time appointed If this then were to happen in the ende of time it agreeth not with Graserus coniâ—ctures for Gregorie the 7. came not in the ende of time there beeing toward 600. yeares passed since The Ebionites fansie together with some of the Rabbins we doe with Graserus reiect vpon those reasons alleadged and other weightie arguments beside that might be produced 2. In that he maketh Antiochus a type and figure of Antichrist it is as much as we desire to be graunted whence it will follow that Antiochus is here vnderstood which is before denied by Graserus for how els could Antiochus typically decypher Antichrist if he were not comprehended in this prophesie But seeing there is no mention made in this prophesie of the yeares of Antiochus raigne therein he can be no type of Antichrist And for euery yeare to vnderstand an hundred is not the vse of Scripture neither doth the casting of the yeares agree with Graserus coniecture for since Gregorie the 7. who attained to the Popedome about ann 1070. or there about there are expired about 530. yeares so that by this reckoning there should remaine but 70. yeares of Antichrists dominion which were too great boldnes for any to affirme Argum. 4. Graserus proceedeth further thus 1. this preparation with charrets horsemen and shippes made by the king of the North against the king of the South he vnderstandeth of the holy warres as they were called which were decreed by Vrbanus the 2. in the Councell of Claromont in France for the recouerie of the holy land against the Saracens which was tenne yeares after Gregorie the 7. which Pope Vrbanus beeing the author of those cruell and bloodie warres was tâ—ereupon called Turbanus because he thereby procured so much woe and trouble vnto Christendome pag. 334. 335. 2. Of Antiochus expedition against Egypt and the holy land this prophesie can not be vnderstood for he needed not to haue inuaded Egypt by shippe which is in the same continent with Syria neither could he by shippe assault Iudea ab omni maris imperio separatam beeing separated and diuided from all command by the Sea pag. 342. 343. whereas euery part of this propheticall description agreeth with those former warres attempted by the Christians against the Saracens for they were transported thither in shippes and first inuaded Syria and beeing thence expelled they praied vpon Egypt p. 344. 345. Ans. 1. Typically
the armes and breasts of siluer what it was 44. qu. v. 39. why the Persian Monarchie is said to be inferiour to the Babylonian 45. qu. whether the Monarchie of the Chaldeans or of the Persians was more cruel toward the Iewes 46. qu. why the Persian Monarchie is compared to siluer 47. qu. why the third Monarchie is likened to the belly and the thigh and vnto brasse 48. qu. Of the largenes of Alexanders Empire and of other memorable and notable things in him 49. qu. v. 40. whether this fourth kingdome must be vnderstood to be the Roman Empire 50. qu. That this fourth kingdom diuided into two kingdoms resembled by the twâ—â—â—gges of the image was the kingdom of Syria and Egypt 51. qu. Of the beginning and continuance of the fowre generall Monarchies of the world 52. qu. v. 43. Of the meaning of these words they shall miagle themselues with the seede of men 53. qu. v. 44. What manner of kingdome the Prophet speaketh of which God should set vp 54. qu. Whether the stone cut out of the mountaine do signifie Christ and his kingdome 55. qu. Whether this prophesie be fulfilled in the first or second comming of Christ. 56. qu. The description of the kingdome of Christ by the Prophet v. 44. 45. 57. qu. That this kingdome which God shall raise vp must be vnderstood of the kingdome of Christ. 58. qu. That this kingdome of Christ is a spirituall no temporall kingdome 59. qu. v. 44. In the dayes of what kings Christs kingdome should be raised vp 60. qu. How Christs kingdome is said to destroy other kingdomes 61. qu. Whether Christ at his comming did indeede destroy the temporall dominions 62. qu. How Christ is said to be the stone cut without hands 63. qu. In what sense Christ is compared to a little stone and how it filled the earth 64. qu. v. 46. Whether Nebuchadnezzar did well in bowing vnto Daniel and commanding odours to be offered vnto him 65. qu. Whether Daniel refused this worship offered vnto him 66. qu. Of Nebuchadnezzars ample and large confession of God 67. qu. Whether Nebuchadnezzar had the true knowledge of God 68. qu. Whether Daniel did well in accepting the gifts and honours which the king bestowed on him 69. qu. Whether Daniel could with a good conscience be set ouer the wise men and soothsayers of Babylon 70. qu. How Daniel is said to haue sate in the kings gate 71. qu. Whether it be lawfull for a Christian to liue in an idolatrous kings Court Questions vpon the 3. chapter of Daniel 1. qu. At what time Nebuchadnezzar set vp this great image 2. qu. To whom Nebuchadnezzar erected this image 3. qu. To what ende this image was set vp 4. qu. How it came to passe that Daniel hindred not the kings purpose in setting vp this image 5. qu. of the place where this image was set vp 6. qu. of the greatnes of this image compared with others and in it selfe 7. qu. of the mystical applicatioÌ„ of this image 8. qu. of the seuerall names and titles of the kings nobles officers here rehearsed v. 2. 9. qu. why Nebuchadnezer onely called his nobles and officers 10. qu. v. 5. of the diuers kinds of instruments here rehearsed 11. qu. v. 5. of their falling downe and worshipping this image 12. qu. That it is not lawfull to bow vnto an image though one in his heart abhorre it 13. qu. Of the malice of the Chaldees against the Iewes 14. qu. why they say in the plural they wil not serue thy gods v. 12. whereas there was but one image 15. qu. why these three Shadrach Meshack and Abednego are onely called 16. qu. what age these three were of when they were brought before the king 17. qu. why Daniel mâ—de not intercession to the king for his three freinds 18. qu. Of Nebuchadnezers speech vnto these three brought before him 19. qu. Of the religious and resolute answer of these three conuented before the king 20. qu. why the Lord doth not alwaies deliuer his out of temporall dangers 21. qu. why they are so resolute not to worship the golden image 22. qu. whether the Prince is by fire sword to root out theÌ„ which are of contrarie religioÌ„ 23. qu. of the extraordinarie heating of the fornace 24. qu. of the exquisite cruelty and torments which these three were put vnto 25. qu. of the apparel which they were cast into the fire with 26. qu. why Daniel was not cast into the fierie fornace with the rest 27. qu. How the flame of the fire slew those which were the ministers of the kings cruelty 28. qu. How these three men cast into the fire were preserued 29. qu. of 7. miraculous things concurring in this preseruation of them from the fire 30. qu. whether any thing without miracle may be preserued from the fire being in the flames therof 31. qu. That these three were true martyrs though they escaped by miracle the daunger of death 32. qu. whether all those are to be held martyrs which die constantly and couragâ—ously 33. qu. Why it pleaseth not God alwaies to deliuer his seruants out of daunger as he did these at this time 34. qu. v. 25. In what sense the king saith that the fourth was like the sonne of God 35. qu. of the apparition of Angels in humane shape what maner of bodies they appeared in 36. qu. why the Angels vsed to appeare in humane shape 37. qu. Of the sudden change and conuersion that was in Nebuchadnezzer with the parts thereof 38. qu. whether this were a true conuersion in Nebuchadnezzer 39. qu. whether blasphemie is to be punished with death 40. qu. whether the 3. last verses doe belong vnto this third chapter Questions vpon the 4. chapter of Daniel 1. qu. of the kings epistle the summe and parts thereof 2. qu. At what time Nebuchadnezer wrote this epistle 3. qu. How Nebuchadnezer could write vnto all the people in the world 4. qu. Of the signes and wonders which Nebuchadnezer declareth 5. qu. whether Nebuchadnezer were now at the last truly conuerted 6. qu. Of the author of this epistle 7. qu. whether this historie contained in this chapter of Nebuchadnezers transmutation were so done in deede 8. qu. why Daniel was called by the name of Belteshazzar 9. qu. In what sense Nebuchadnezer saith that Daniel had the spirit of the holy gods 10. qu. Of Nebuchadnezers dreame and the summe therof 11. qu. why this tree is said to be in the mids of the earth 12. qu. why Nebuchadnezer is compared to a tree 13. qu. v. 11. who are vnderstood by the beasts and foules 14. qu. v. 12. how Nebuchadnezer was bound with a band of yron and brasse 15. qu. v. 11 12. why this prophecie is vttered in the imperative moode hew downe the treâ— c. leaue the stumpe 16. qu. v. 14. why the Angels are called watchmen 17. qu. By whom the 14. v. was pronounced by the Angel or by the King 18. qu. v. 14.
praying to offer himselfe to publike danger 17. qu. Of Daniels aduersaries practise and accusation against him 18. qu. How the king laboured to deliuer Daniel till the Sunne went downe 19. qu. whether Darius might not haue broken this decree 20. qu. whether Darius praier for Daniel were of faith 21. qu. v. 17. why the king sealed the stone with his seale 22. qu. Whether Darius were truly conuerted confessing Daniels God to be the liuing God 23. qu. Of Daniels deliuerance from the lyons and the cause thereof 24. qu. Of Daniels salutation to the king O king liue for euer 25. qu. Of Daniels maner of deliuerance froÌ„ the lyons that it was diuine extraordinary 26. qu. why the Lord doth not alwaies send his children temporall deliuerance 27. qu. Of Darius ioy v. 23. then was the king exceeding glad 28. qu. whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne 29. qu. Of king Darius decree concerning the worshipping of Daniels God the order and parts thereof 30. qu. Of Daniels prosperous estate vnder Darius and Cyrus 31. qu. Whether this miracle of Daniels deliuerance from the lions were shewed at Babylon in Chaldea or in Media Questions vpon the seuenth chapter of Daniel 1. qu. Of the order obserued by Daniel in the setting downe of these visions 2. qu. Of the visions which followe in generall 3. qu. Of visions in generall 4. qu. Of the time when this vision was reuealed vnto Daniel 5. qu. Why the vision of the fowre Monarchies is againe reuealed vnto Daniel being shewed before to Nebuchadnezzar c. 2. 6. qu. What manner of vision this was which Daniel here had and how it was reuealed 7. qu. What was meant by the fowre winds which stroue together vpon the sea 8. qu. Of the description of these beasts in generall 9. qu. Why the kings and kingdomes of the earth are likened vnto beasts 10. qu. Of the agreement betweene this vision of the fowre beasts and that of the image shewed to Nebuchadnezzar c. 2. 11. qu. Of the first beast representing the Chaldean Monarchie 12. qu. Where the Chaldean Monarchie here described must take beginning 13. qu. Of the second beast and why the Persian Monarchie is compared to a beare 14. qu. Why the beare is said to stand vpon the one side 15. qu. Of the three ribs in his mouth what they signifie 16. qu. Who said vnto him Arise and deuoure c. v. 5. 17. qu. Of the Persian kings with whom the Persian Monarchie begunne and ended 18. qu. Of the third beast called a leopard the description of the third Monarchie 19. qu. Why the fourth beast hath no name 20. qu. Of the description of the 4. beast in generall 21. qu. Whether the Romane or Turkish Empire be signified by this fourth beast 22. qu. That the kingdome of Syria which was held by Seleucus and his posteritie was this fourth beast 23. qu. Of the yron teeth and other parts of the generall description of the fourth beast 24. qu. Why it is said to stampe the residue vnder the feete 25. qu. Wherein this fourth beast was vnlike the rest v. 7. 26. qu. Of the tenne hornes what is signified thereby v. 7. 27. qu. Who is signified by the little horne ver 8. 28. qu. VVho these three kings should be signified by the three hornes plucked away 29. qu. Of other properties of this litle horne 30. qu. Of the description of the glorious manner of Gods iudgement expressed v. 9. to v. 15. 31. qu. VVhether the finall iudgement in the ende of the world be here described 32. qu. v. 9. who is said to be the auncient of dayes and how 33. qu. How God was seene of Daniel which is invisible 34. qu. How iudgement is said to be set seeing God is iudge from euerlasting 35. qu. VVhat the fire signifieth which issued from the throne 36. qu. Of the number of Angels that ministred vnto God thousand thousands c. ver 10. 37. qu. VVhat bookes these were which were opened v. 10. 38. qu. Of the destructioÌ„ of the fourth beast 39. qu. VVhy tâ—e other beasts had their dominion taken away and how their liues were prolonged 40. qu. v. 13. VVhy it is said one like the sonne of man 41. qu. How he is said to come in the clouds and approacheth to the auncient of dayes and when 42. qu. That this kingdome could not be the kingdome of the Macchabees 43. qu. That this kingdome is the kingdoms of Christ our Blessed Lord and Sauiour 44. qu. That this kingdome giuen to the sonne of man shall not be in earth against the Chiliastes 45. qu. Of the excellencie of Christs kingdome beyond other kingdomes 46. qu. How the kingdome of Christ is said to be euerlasting seeing it shall be deliuered vp vnto God 1. Cor. 15. 24. 47. qu. v. 17. Of the rising of the fowre beasts 48. qu. VVho shall possesse the kingdome of the Saints 49. qu. VVhy they are called the most high Saints v. 18. 50. qu. v. 20. How the horne called before little is said to be in shewe greater then the rest 51. qu. How this little horn is said to change lawes and times 52. qu. What is meant by a time times and a part of time v. 25. 53. qu. What is meant by the halfe or diuiding of time v. 25. 54. qu. How this kingdom is said to be giuen to the holy people v. 27. which is said v. 14. to be giuen to the sonne of man Questions vpon the 8. chapter of Daniel 1. qu. The difference between this vision and the former 2. qu. Of the time of this vision 3. qu. What manner of vision this was 4. qu. How Daniel is said to be in Sushan ver 2. 5. qu. Of the citie Sushan by whom it was builded and whence so named 6. qu. Of the situation of the citie Sushan 7. qu. Of the riuer Vlai where Daniel had this vision 8. qu. Why Daniel nameth himselfe in the first person 9. qu. Why the kings of Persia are compared to a ramme v. 3. 10. qu. Who are signified by the two hornes whereof one was higher then the other 11. qu. Of the greatnesse and prosperous successe of this ramme 12. qu. Of the meaning of these words as I considered v. 5. 13. qu. Why the kingdome of the Grecians is resembled to a goat 14. qu. Of Alexander the great signified by the horne betweene the eyes his birth education exploits death and ende 15. qu. Of the victorie of Alexander against Darius described by the goats ouercomming the ramme 16. qu. Of the breaking of this great horne and of the death of Alexander 17. qu. Of the fowre hornes which came vp in the stead of this great horne 18. qu. When these foure kingdomes did arise after the great horne was broken 19. qu. Who was this little horne v. 9. 20. qu. Of the outrages committed by Antiochus Epiphanes signified by this litle horne 21. qu.
28. qu. Of Antiochus expedition against forren countries v. 18. 29. qu. Of the death of Antiochus the great ver 19. 30. qu. Of the acts and end of Seleucus Philopator the sonne of Antiochus the great ver 20. 31. qu. whether the rest of this chapter be properly vnderstood of Antiochus Epiphanes or of Antichrist 32. qu. Of the first entrance of Antiochus Epiphanes to the kingdome 33. qu. Of the first expedition of Antiochus Epiphanes against Egypt v. 22. 23. 24. 34. qu. Of the second expedition of Epiphanes against Egypt vers 25. 26. 27. 28. 35. qu. Of the third expedition of Antiochus Epiphanes against Egypt v. 29. 30. 36. qu. Of the meaning of the word Chittim v. 30. 37. qu. Of the persecution of the people of God by Antiochus and the manner thereof v. 31. 38. qu. What is vnderstood by the armes v. 31. 39. qu. Of the defiling of the Sanctuarie and the manner thereof 40. qu. How Antiochus vsed as his instruments certaine wicked persons that forsook the lawe 41. qu. Of such things as the faithfull people should doe and suffer in this persecution 42. qu. Of the consolation of the afflicted church of the Iewes 43. qu. Of the pride of Antiochus and the exalting of himselfe against God 44. qu. Antiochus impietie and inhumanitie further described out of the 37. v. 45. qu. How Antiochus is said not to haue respect to the desires of women 46. qu. Of the strange God that Antiochus shall set vp v. 38. 47. qu. Of Antiochus politike deuises to maintaine the idolatrous seruice of his new god v. 39. 48. qu. Of the last expedition of Antiochus against Egypt Iudea and other nations v. 40. 41. 42. 43. 49. qu. Where the Lybians and Aethiopians inhabited 50. qu. Of the ende of Antiochus and such things as immediately went before 51. qu. Of the sudden and fearefull ende of Antiochus Questions vpon the 12. chapter of Daniel 1. qu. What time is here meant and in that time shall Michael stand vp v. 1. 2. qu. who is vnderstood here to be Michael the great Prince 3. qu. What time of trouble the Angel here speaketh of 4. qu. What deliuerance the Angel speaketh of and of whom 5. qu. Whether all the Iewes shall be saued before the comming of Christ. 6. qu. what kind of booke Daniel here speaketh of 7. qu. Why this mysterie of resurrection is here plainly reuealed to Daniel 8. qu. Of the coherence of this comfortable mention made of the resurrection with the former prophesie 9. qu. why it is said many of them which sleepe shall awake and not all 10. qu. A descriptioÌ„ of the resurrection both of good and bad 11. qu. Of the great glorie which shall be giuen vnto those which instruct others to saluation v. 3. 12. qu. How the faithfull teachers are said to iustifie others 13. qu. why Daniel is commanded to seale the booke and what is the meaning thereof 14. qu. Vntill the time defined or appointed v. 4. what time this was here limited 15. qu. Of these words many shall runne thorough and knowledge shall be encreased 6. qu. what two they were which Daniel sawe by the brinke of the riuer v. 5. 17. qu. who it was that enquired of the man cloathed in linnen v. 6. 18. qu. who the man was cloathed in linen of whom the question was asked 19. qu. what is meant by a time two times and an halfe v. 7. 20. qu. Of the meaning of these words v. 7. when he hath made an ende to disperse the hand of the holy people 21. qu. what it was that Daniel vnderstood v. 8. 22. qu. whether Daniel had altogether a repulse in his demaund 23. qu. Of those words v. 10. the wicked shall doe wickedly and none shall haue vnderstanding what wicked he speaketh of 24. qu. what the abhomination of desolation is mentioned v. 11. 25. qu. The 1290. mentioned v. 11. how to be taken 26. qu. The tearme of 1335. dayes expounded 27. qu. Of the last words spoken to Daniels goe thy way vnto the ende v. 13. 28. qu. If thou shalt rest and stand vp in thy lâ—t The summe of these questions amounteth to 593. or thereabout A Table of the Controversies Places of Controversie 1. Contr. THe vulgar Latin translation not the best 2. contr The historie of Susanna the song of the three children and of Bel and the dragon are no parts of Daniel nor of the Canonicall Scripture Controversies vpon the 1. chapter of Daniel 1. Contr. Whether the changing of the Popes name be grouÌ„ded vpon the example of Peter 2. contr That fasting is not meritorious nor satisfactorie 3. contr That the prescript of fasting daies for abstinence and for forbearing of certen kinds of meates is noâ— warranted here by Daniels abstinence 4. contr v. 20. What the wise men of the Chaldeans were and whether the wise men which came to Christ were kings 5. contr v. 20. Of the Magicians among the Chaldeans and how that such were alwaies opposite to the true Church of God as diuers of the Popes were such Controversies vpon the 2. chapter of Daniel 1. Contr. That the Scriptures should be extant in the vulgar and knowne tongue 2. contr That prayer must onely be made vnto God 3. contr That praier is not meritorious but grounded onely vpon Gods mercie 4. contr That Matrimonie is no Sacrament 5. contr That the Saints merit not 6. contr v. 21. That the Pope hath no power committed vnto him to put downe kings 7. contr That the Pope can not be Christs Vicar generall in earth 8. contr That the time of Christs comming to iudgement can not be gathered from Daniels prophesie v. 44. 9. contr v. 45. Whether the virgin Marie be the mountaine out of the which the stone was cut 10. contr Whether Christ verely encreased in the gifts and graces of the soule 11. contr That the Pope is not to be reuerenced honoured and worshipped through the world 12. contr That it can not be prooued out of Daniels prophesie that the Pope is not Antichrist 13. contr Of the lawfulnes of Magistracie against the Anabaptists Controversies vpon the 3. chapter of Daniel 1. Contr. That an image vsed for any religious vse and an idol are all one 2. contr Against the adoration of images 3. contr Whither images in Churches may be tolerated though they be not adored 4. contr Of the wayes and meanes whereby idolatrie is promoted 5. contr Of the vse of Church musicke and musicall instruments 6. contr The multitude of professors doth not argue the truth of the profession 7. contr Of superstitious dedications 8. contr That counsels and generall assemblies may erre 9. contr The fire and sword and other cruelties the weapons of idolators and superstitious men 10. contr That these three seruants of God were not deliuered for their virginitie or abstinencie 11. contr Against the Vbiquitaries 12. contr That miracles are not alwaies a note and sure marke of the Church 13. contr Whether
a contrarie religion may be tolerated in a Commonwealth 14. contr That the conuersion of Nebuchadnezzer doth not signifie the conuersion of the Deuill in the ende of the world Controversies vpon the 4. chapter of Daniel 1. Contr. That the virgin Marie was not without sinne 2. Contr. Against free will 3. Contr. Against the inuocation of Saints 4. Contr. That the Pope is not the distributer of kingdomes 5. contr Against satisfaction by workes 6. contr Of the certaintie of remission of sinnes 7. contr Which be the good works of Christians 8. contr That Gods prouidence is not onely a bare prescience or permission 9. contr Against the Pope who would be without check or controlment Controversies vpon the 5. chapter of Daniel 1. Contr. That idolaters and worshippers of images make them their gods 2. contr Whether images in Churches may be retained though they be not worshipped 3. contr That not Protestants but Papists are the profaners of holy things 4. contr That there are no certen periods of kingdomes Controversies vpon the 6. chapter of Daniel 1. Contr. Against canonicall and stinted houres of praier 2. contr That it is no Apostolicall tradition to pray toward the East 3. contr That the publike profession of our faith is necessarie and it is not sufficient to haue it inwardly in the heart 4. contr That it is not lawfull worshipping God to looke toward an image 5. contr Against the Papists and Vbiquitaries that hold a carnall presence in the sacrament 6. contr Of the false suggestions of the Papists against the Protestants 7. contr Of the vniust proceeding of the Romanists in their cruell inquisition condemning the Protestants their cause not beeing heard 8. contr Of the practising of Popes against Princes 9. contr Whether one is iust before God by an inherent iustice 10. contr Whether Daniels innocencie were the meritorious cause of his deliuerance 11. contr That a generall faith called salus implicita an implicit faith is not sufficient Controversies vpon the 7. chapter of Daniel 1. Contr. The Church is not discerned by the greatnes and largenes thereof 2. contr Whether the Saints shall iudge the world 3. contr The vulgar Latine translation not authenticall 4. contr Of the diuers orders of Angels 5. contr The glorious persons of the Trinitie are not to be represented by any image 6. contr Against the Vbiquitaries which hold an omnipresence of Christs humanitie 7. contr That diuturnitie and long continuance without interruption is no infallible note of the Church 8. contr That the dominion of the Pope is temporall rather then spirituall 9. contr That Antichrist is alreadie come Controversies vpon the 8. chapter of Daniel 1. Contr. Prosperitie and externall felicitie is no perpetuall note of the Church 2. contr That the abomination of desolation spoken of v. 13. is not the abolishing of the sacrifice of the Masse 3. contr The authoritie of the Scripture dependeth not vpon the testimonie of the Church 4. contr The description of Antiochus agreeeth to the Pope and Antichrist Controversies vpon the 9. chapter of Daniel 1. Contr. That praier and fasting is not meritorious 2. cont God only is to be inuocated not Saints or Angels 3. contr That Christ is the onely Mediator 4. contr Against praier or inuocation of the dead 5. contr Of the name of the Catholike Church that it is but vsurped by the Romanists 6. contr That no man is perfect in this life 7. contr That the prayers of the faithfull are not meritorious 8. contr That we are not iustified by any inherent righteousnes but imputed onely by faith 9. contr Whether sinne any way after forgiuenes may be said to remaine in the faithfull 10. contr That charitie is not more principal in the matter of iustification then faith 11. contr That the Pope doth blasphemously vsurpe the title of Christ to be called most holy 12. contr Whether the Sacrament of the Altar be most holy 13. contr That Christ is Mediatour both as God and man 14. contr Against the sacrifice of the Masse 15. contr Against the Iewes that the Messiah who was expected of the Fathers is alreadie come into the world Controversies vpon the 10. chapter of Daniel 1. Contr. Against superstitious fasting 2. contr That Paradise was a terrestriall place 3. contr Against the curious distinction of the orders of Angels Controversies vpon the 11. chapter of Daniel 1. Contr. Of the birth and offspring of Antichrist 2. contr That Antichrist shall not be one particular man 3. contr That Nero the Emperor shall not be the great Antichrist 4. contr That Antichrist shall be a deceiuer rather then a victorious conquerer 5. contr Of Antichrists miracles 6. contr That Antichrists comming shall not be deferred to the ende of the world 7. contr That Antichrists seate shall not be at Ierusalem 8. contr That the citie of Rome shall not be vtterly destroied before Antichrist shall come 9. contr That the Papists Antichrist and the Iewes Messiah shall come together 10. contr Of the true marks whereby Antichrist may be discerned 11. contr How the description of Antiochus historically doth typically decyphre the Pope and Antichrist 12. contr That S. Paul speaketh of an apostasie and departure from the faith 2. Thes. 2. 3. 13. contr Of other notes and marks wherein Antiochus and Antichrist agree 14. contr How the Antichrist of Rome hath persecuted Emperours Kings Princes and learned men for religion 15. contr Of the pride and blasphemies of Antichrist against God 16. contr How Antichrist is said to sit in the Temple of God 17. contr Of the prosperitie and outward successe of Antichrist 18. contr That externall happinesse is not a sure note of the Church 19. contr why the Lord suffereth Antichrist to rage against his church 20. contr That out of this text v. 36. it cannot be prooued that the Pope is not Antichrist as Bellarmine intendeth 21. contr How Antichrist shall forsake his fathers god v. 31. 22. contr How the Romane Antichrist regardeth not the desire of women 23. contr That the Antichrist shall not care in deede for any god nor haue any sense of religion 24. contr How Antichrist shall bring in a strange god which his fathers neuer knew v. 38. 25. contr Of the theatricall and pompous seruice with siluer and gold which Antichrist hath found out for his newe idol 26. contr How Antichrist shall distribute honours and possessions vnto his fauourites and that for money 27. contr Of Antichrists insatiable ambition crueltie and couetousnesse 28. contr Of the rage and furie of Antichrist 29. contr How Antichrists palace is planted betweene two seas 30. contr Of the fearefull ende of diuerse Popes Controversies vpon the 12. chapter 1. Contr. Against blasphemous Servetus that made himselfe Michael 2. contr Whether Henoch and Elias shall stand vp with Michael in the last times 3. contr What manner of persecution shall be vnder Antichrist 4. contr Of the certaintie of Election that none of the elect can finally fall
North and South Ptolome Lagi and Seleucus was afterward broken which was vpon this occasion Antiochus Soter succeeded Seleucus and married his fathers wife Stratonica by the aduise of Erasistratus his Physitian by whome he had issue Antiochus Theos Megas the brother of Philadelphus king of Egypt married a daughter of this Soter by which occasion Megas claiming to be king of Cyrene which his father made him gouernour of was aided by his father in law against Philadelphus and so the truce was broken 2. Then Philadelphus to accord this dissention giueth his daughter Berenice to wife to Antiochus surnamed Theos the sonne of Soter and Philadelphus accompanied her vnto Pelusium giuing vnto her a rich dowrie of siluer and gold whereupon she was called Phernophoras of her great dowrie 3. But this coniunction did not long hold for Antiochus Theos had a former wife Laodice by whome he had two sonnes Seleucus Callinicus and Antiochus Hierax whome he did repudiate and tooke Berenice to wife by whome he had a sonne But not long after Laodice with her sonnes were receiued to fauour which Laodice suspecting the inconstancie of her husband poisoned him and her sonne Callinicus tooke Berenice and her sonne and all her companie and put them to the sword wherupon the quarrell was renewed between the kings of the North and South Appianus in Syriac thinketh that these were two sisters Laodice and Berenice both daughters to Philadelphus but that is not like because the text speaketh but of the kings daughter not daughters of the South that should come to the king of the North. 4. Thus haue we the meaning of these words shee shall not reteine the power of the arme shee namely Berenice should not long continue in grace and fauour with Antiochus who was as an arme to embrace the two kings together neither should be continue and his arme some read and his seede L. Calvin because vau is wanting in the latter word whereas zeroagh with vau signifieth an arme which word was vsed before but it is an vsuall thing in the Hebrew tongue sometime to expresse and sometime to suppresse that letter Lyranus expoundeth it of Berenice and her seede but that can not be for the verb is put in the masculine some referre it to Antiochus that he should not stand with his arme he should cast off Berenice who was suborned as an arme to bind them together Iun. but it may better be referred to Philadelphus that he should not long continue after nor this his arme his daughter which he vsed as a band of peace but shee shall be deliuered to death for Callinicus tooke Berenice and all her companie and put them to death before they could be rescued and her sonne Iun. Polan Lat. rather then he which begate her Genevens Vatab. And he which had comforted her or made her mightie in his times that is Antiochus Theos who had before aduanced her and cast of Laodice should not continue for his wife poisoned him Osiand Polan some vnderstand it of those which tooke her part Iun. but because it is put in the singular number and mention is made before of those which had brought her out of Egypt and so attended on 〈◊〉 the former sense is better 5. Thus we see fulfilled that which was reuealed long before vnto Nabuchadnezzer c. 2. 43. that they should mingle themselues with the seede of men but they should not ioyne one with an other as yron cannot be mixed with clay this place therefore sheweth that that vision of the yron and clay legs is vnderstood of the two kingdoms of the North South Quest. 21. What king of the South this was whose daughter came to the king of the North. 1. It is agreed that this was Ptolome Philadelphus as is before shewed but some mistake Ptolome Ceraunus for Philadelphus his brother affirming that this Philadelphus killed Seleucus that had slaine Lysimachus that had married his sister Arsinoe Oecolamp whereas it was Ceraunus not Philadelphus that killed Seleucus 2. This Philadelphus was the sonne of Ptolome Lagi by his second wife Berenice he had other sonnes by Euridice his first wife the daughter of Antipater but he disinherited them and for loue of his wife Berenice he made Philadelphus his youngest king as Iustine â—aith while he liued but as Pausanias it was a little before his death he killed two of his brothers that he might be more secure in the kingdome and therefore was called by the contrarie Philadelphus a louer of his brethren Iun. 3. He had an other enormous fault beside he married his owne sister Arsinoe who died before she was deliuered of child and afterward had children by an other Arsinoe daughter of Lysimachus of the first Arsinoe was the region Arsinoitis called Pausan. in Aâ—tic 4. This Philadephus was exceeding rich as is partly touched before Hierome here writeth that he had 200. thousand footemen and 20. thousand horse 400. elephants and 1500. long shippes of warre and a 1000. shippes of burthen he receiued yearely out of Egypt 14. thousand and eight hundred talents of siluer and 15. thousand measures of wheat called artaba which conteyned 3. bushels and almost an halfe and least this might seeme incredible that Egypt should affoard yearely so great a tribute Strabo lib. 17. reporteth out of Cicero in one of his orations that Ptolome Auletes who was but a remisse and negligent Prince receiued yearely 12. thousand and 500. talents of siluer 5. This king is commended for his singular loue of learning whom Tertullian affirmeth in Apologet. to haue beene most learned himselfe he founded a famous librarie at Alexandria whereof Demetrius Phalereus had the ouersight he caused the Scriptures to be translated into the Greek tongue by the 70. interpreters whom Eleazar the high Priest sent vnto him which booke was carefully kept in the kings librarie wherein were many thousand bookes for the question beeing asked by him of Demetrius how many thousand bookes he had gathered together he answeared he had gotten 200. thousand but shortly he would make them vp 500. thousand Perer. 6. This Philadelphus was verie beneficiall to the Iewes he redeemed an 120. thousand of them that were slaues in Egypt and sent them home and bestowed many rich gifts vpon the Temple at Ierusalem Ioseph lib. 12. antiquit c. 2. Quest. 22. Of the translation of the Septuagint which was procured by this Ptolome Philadelphus Seeing mention is made of the acts of this Ptolome Philadelphus among the which the most famous was the translating of the Hebrewe Scriptures into the Greeke tongue it shall not be amisse to insert somewhat concerning that translation 1. It is euident that the translation which goeth vnder the name of the Septuagint in many places is verie corrupt and varieth from the originall as Pagnin sheweth Isagog c. 9. And as it is euident Gen. 5. and 11. they fained a 1350. yeares more and Gen. 11. they put in Cainan one more then the originall text hath and they