of man comming in the clouds to vnderstand in base and suppliant manner to come vnto a mortall Prince 2. R. Saadia vnderstandeth this also of the Messiah that he shall come as was prophesied of him sitting vpon an asse that is in great lowlinesse and in the clouds armies of Angels shall attend vpon him and that great dominion shall be giuen as the auncient of dayes that is sicut domini filiorum hominum as they which are Lords among men c. But herein also is his errour 1. he confoundeth the first comming of Christ which was in humilitie and his second comming which should be in glorie 2. he dreameth of a temporall kingdome 3. he misinterpreteth the auncient of dayes which he applyeth to mortall men 3. The most of the Christian writers doe here vnderstand the second comming of Christ to iudgement as Lyran. Hugo gloss So also Oecolampad Bulling Pererius granteth that in the vision of the image c. 2. the stone cut out without hands doth signifie Christ in his first comming but here he thinketh that Christ is described comming vnto iudgement because so it is said Matth. 24. then shall they see the Sonne of man comming in the clouds c. And because this apparition of the Sonne of man followeth after the destruction of Antichrist But 1. Christ also ascending to his father was taken vp in the clouds 2. the little horne of the fourth beast signifieth not Antichrist but typically and by way of analogie it historically is meant of Antiochus Epiphanes as is before shewed 3. seeing the same Monarchies and kingdomes are described in the vision c. 2. and this c. 7. the same destruction and extinguishing of the kingdomes in both places must be insinuated 4. neither is this aptly referred to Christs second comming but to that his coÌ„ming which followed vpon the dissolution of that fourth kingdome which was of the Seleucians in Syria as is shewed before quest 22. and quest 26. 5. Iunius vnderstandeth the approaching of Christ to the Auncient of dayes of Christs ascension vnto his father but the comming in or with the clouds he applyeth to Christs comming into the world to finish the worke of our redemption deitas illius figuratur aduentu è nubibus his deitie is prefigured by his comming out of the clouds Inn annot so also Calvin thinketh the meaning is that Christ though he were the sonne of man yet differed much from all mankind c. his beginning was from heauen ours is from the earth 6. But all these are better ioyned together to set forth the glorious ascension of our Blessed Sauiour which type we see fulfilled Act. 1. where Christ ascended vp in a cloud by this approaching to the Auncient of dayes is signified his equalitie with his father he approached ad aequalitatem Deipatris to be equall to his father in the diuine essence Lyran. Bulling and to sit at the right hand of God his father Vatab. they brought him before him that is he offred and presented himselfe to his father for so in the Chalde tongue the third person plurall is vsed impersonally Iun. or else the Angels reioycing at the ascension of Christ attended vpon him when he ascended in tryumph to his father as Iustine Martyr expoundeth dialog cum Tryphon Polan 7. And that this part of the vision is rather vnderstood of Christs first comming into the world and his returning to his father then of his second comming to iudgement these two reasons out of the text it selfe may perswade 1. because this dominion is here giuen vnto Christ but Christ receiued his kingdome at his resurrection from the dead when he said to his Apostles all power is giuen vnto me in heauen and earth tunc regnum suum auspicatus est then Christ beganne his kingdome Calv. it was not deferred till his second comming Oecolampadius answereth nouo modo datur illi gloria quam in membris suis accipit c. then after a newe manner glorie shall be giuen him because he shall receiue it in his members c. But it is euident that this is meant of Christs receiuing this kingdome in himselfe though for his members because he is brought to the Auncient of dayes as it were to sit downe in the throne with him which cannot be vnderstood of his members 2. the kingdome vnder the whole heauen is said to be giuen vnto the holy people v. 27. but the celestiall and heauenly kingdome cannot be said to be vnder heauen therefore it is not meant of the Church tryumphant in heauen but of the Militant in earth 8. And yet we so vnderstand this of the first comming of Christ as that we say with Rupertus in primo aduentu coeptum fatâ—mur quod in secundo consummandum est we confesse this kingdome to beginne in the first comming of Christ which shall be finished in his second c. and that Christs kingdome then tooke beginning he sheweth by that text Ioh. 12. 31. now is the iudgement of this world now shall the Prince of this world be cast out Quest. 42. That this kingdome could not be the kingdome of the Macchabees v. 14. And he gaue him dominion and honour c. 1. Porphyrie by this kingdome vnderstandeth the prosperous gouernement of the Macchabees who obtained diuerse victories against Antiochus and procured the libertie of their countrie 2. But this cannot be 1. Theodoret thus reasoneth this kingdome here giuen shall neuer be taken away but this gouernement of the Macchabees continued not long Iudas gouerned three yeares Ionathas 31. Simon 8. yeares but afterward the countrey of the Iewes was oppressed againe And though we take the whole time of the Macchabees which succeeded it continued not aboue an 126. yeares till the time of Herod who depriued them of the kingdome to this purpose Theodoret. 2. this kingdome shall be ouer all the world but the Macchabees onely ruled in Iudea Perer. 3. whereas this Sonne of man commeth in the clowds and approacheth vnto the Auncient of dayes it cannot be shewed how this should agree vnto mortall men Quest. 43. That this kingdome is the kingdome of Christ our Blessed Lord and Sauiour 1. The Iewes seeke by their cauils and shiftes to obscure this cleare prophesie and first obiect that Christs kingdome is not here vnderstood Secondly they argue that Christ is that little home which came out of the fourth beast 1. The first they would thus prooue 1. the fifth kingdome must destroy the fourth beast but Christ at his comming did not dissolue the Romane Empire it then most of al flourished vnder Augustus and Tiberius 2. the fifth kingdome must be distinct from the fourth but the kingdome of Christ flourished vnder the Romane Empire beeing aduanced by Constantine and other Christian Emperours 3. this fift kingdome shall be of all other the most mightie but there are other kingdomes mightier then the Christans as the Turkish power 4. this fift kingdome must continue for euer but the kingdome of
Christianitie decreaseth and is more and more empayred 2. That Christ is that little horne out of the fourth beast and so consequently not this fifth kingdome thus they obiect 1. this horne was little in respect of the obscure beginning so was Christs rising vp obscure 2. this horne speaketh proud things so Christ said he was without sinne that he was the sonne of God 3. this horne changeth times and lawes so Christ violated the Sabbath and abolished the ceremonies of Moses 4. and as this horne was to continue a time two times and an halfe that is three yeares and an halfe so Christ preached iust so many yeares Contra. 1. Their reasons vpon the first point are easily answered 1. It is denied that the Romane Empire is the fourth beast but rather the kingdome of the Seleucians in Syria which was destroyed before the comming of the Messiah 2. And so Christs kingdome was distinct from the fourth and from all other terrene kingdomes and dominions they are earthly and temporall Christs is spirituall and eternall the Christian faith is maintained vnder the Romane Empire yet it is farre differing from it the Iewes here imagine that this fift kingdome should be a temporall and externall kingdome in the world such as they dreame of their Messiah but therein they are deceiued for our blessed Sauiour himsefe saith that he came not to be ministred vnto but to minister Matth. 21. and he said to Pilate that his kingdome was not of this world yea the thiefe who was conuerted vpon the crosse vnderstood as much saying to Christ remember me when thou commest into thy kingdome therefore Christ had no temporall kingdome in this world but spirituall in which respect it was diuerse and distinct from all other earthly kingdomes See more hereof cap. 2. que 58. 3. And though this kingdome of the Messiah doth not alwaies shewe it selfe mightier in this world in externall power then other kingdomes yet the spirituall power thereof farre exceedeth all temporall dominion seeing euen those terrene powers which persecuted the gospel of Christ were by the power thereof subdued vnto the faith as Constantine the Empecour and other Christian Emperours and Kings which maintained the Christian faith according to the prophesie of Isay 49. 23. Kings shall be thy nursing fathers and Queenes thy nursing mothers 4. though the terrene bounds and limits of those kingdomes which profâ—sse the gospel of Christ may sometime be enlarged sometime empayred yet the spirituall kingdome of Christ is not conquered which triumpheth in the middes of the greatest trialls and afflictions of his seruants and it is most certaine though the Church of Christ may be translated from one kingdome to another yet it shall remayne as long as the earth endureth and after shall raigne in heauen for euer 2. Concerning the other obiection that Christ should be this little horne 1. The most of these arguments are answered before quest 27. 7. to the which place I referre the Reader 2. Christ violated not the Sabbath but taught the right vse of the Sabbath against the superstitious obseruations of the Iewes 3. though this little horne was to rage against the Saints 3. yeares and a halfe it followeth not because Christ preached no longer that he should be this little horne euerie meane Logician knoweth what an inartificiall kind of reasoning it is to conclude affirmatiuely in the second figure as thus this little horne shall rage 3. yeares and an halfe Christ preached 3. yeares and halfe Ergo he is this little horne Beside there is great difference betweene raging and tyrannizing against the Saints and preaching to the Saints so that beside the fayling in the forme of the argument they assume not right 4. But that Christ no wayes can be this little horne it is euident for these hornes must be kings and kings of the fourth kingdome or Monarchie and it must plucke away three kings before it but Christ was no king neither of the Syrian nor Romane kingdome neither can it be shewed how he remooued 3. kings before him 2. and after this horne is taken away it is said the Saints should haue the kingdome but after Christ was put to death the people of the Iewes were more afflicted then they were before and within fewe yeares their citie and Temple were destroyed by the Romanes Therefore this their assertion is most blaspemous and absurd that Christ should be this little horne 3. Those Rabbines are more reasonable which doe vnderstand this kingdome of the Messiah as R. Iesua Ab. Ezra R. Saadia though herein they fayle in dreaming of a temporall kingdome which should be raised by their Messiah Quest. 44. That this kingdome giuen to the Sonne of man shall not be in earth against the Chiliastes 1. Some of the auncient writers were of opinion that after 6. thousand yeares for so long they held the world should continue for euerie of the sixe dayes of the creation counting a thousand yeares Christ should come and raigne with his Saints a thousand yeares in all prosperitie in the earth they should be raised from the dead which they call the first resurrection and liue in peace and all happinesse marrying wiâ—es and begetting children And after these thousand yeares Sathan should be let loose and then should be the greatest persecution that euer was by Antichrist after which time the dead should be raised to life which they say is the second resurrection and then the Saints should raigne with Christ in heauen for euer 2. Of this opinion was Papias whom Ireneus affirmeth to haue beene one of Iohns disciples who for his antiquitie mooued others to embrace the same opinion as Iustinus dialog cum Tryphon Iereneus Tertullian also as Hierome thinketh lib. 11. in Ezekiel Victorinus in Apocalyps Lactantius also and Seruius Sulpitius But the simplicitie of Papias gaue occasion to this error who vnderstood literally those things which the Apostles spiriâ—ually meant of the glorie and peace of Christs kingdome and to Eusebius giueth this testimony of Papias that he was a man ingenij perquam tenuis of a verse slender wit as may appeare by his writings 3. The chiefe ground of this errour is by the mistaking of that place Apocal. 20. 2. that Sathan should be bound for a thousand yeares and that the Saints liued and raigned with Christ a thousand yeares this is the first resurrection But this place maketh nothing at all for this opinion as shall be shewed afterward 4. Cerinthus the heritike had the like conceite of Christs raigning in earth a thousand yeares as Eusebius testifieth lib. 3. histor Ecclesiast c. 22. But herein they differed Cerinthus thought that men vnder this kingdome of Christ should liue in carnall pleasure and voluptuousnesse This opinion Augustine alwaies misliked but he confesseth that sometime he approoued the other lib. 20. de ciuit dei c. 7. Contâ—a But now briefely it shall be shewed how vaine and false this opinion is 1. Our Blessed Sauiour himselfe saith
of or held of greater authoritie then the other Our contrarie Arguments against the Canonicall authoritie of these additions are these which follow 1. They are not extant in the Hebrew and Chalde originall 2. They containe some things contradictorie to the Canonicall histories as the Apocryphal storie saith that Daniel was of the tribe of Levi whereas he is said in the true storie to be of the tribe of Iudah c. 1. v. 6. 3. Iosephus making mention of all the other histories recorded in this booke yet omitteth these two as Apocryphal relations 4. Hierome toucheth certaine obiections propounded by a Iew against these Apocryphall additions 1. That it is not like that the three children had so much leisure as to goe through all the elements and creatures in their hymne or song 2. It was no such miraculous thing but a naturall worke to kill the Dragon with gobbets and balls of pitch 3. And it is without example that any Prophet was so transported in bodie as Abacuk was taken vp by the haire of the head to goe and minister vnto Daniel Answ. Here the Romanists doe giue vs this slender satisfaction 1. That this booke might be translated by Theodotian out of the Hebrew or Chalde which is now extant or it might be written in the Greeke tongue originally by some stirred by the spirit of God as the author of Ecclesiasticus was Perer. 2. There might be two Daniels one of Iudah an other of Levi. Bellarm. 3. Iosephus omitteth many things in his historie of the Iewes antiquities Perer. 4. 1. So Ionas prayed in the Whales bellie beeing in great danger as the other were in the fire 2. Salomon though mooued by the spirit of God yet by humane wisdome decided the controuersie betweene the two harlots 3. Henoch and Helias were translated in their bodies Hug. Card. in proleg Hieron in Daniel Contra. 1. It is euident that this booke was not translated either out of Chalde or Hebrew by the Greeke allusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say alluding to a cutting or pricking tree he will cut thee and in the Greeke tongue originally were none of the Canonicall books of the old Testament written for vnto the Iewes were committed the oracles of God Rom. 3. 2. but the bookes set forth in the Greeke could not be committed to the Hebrewes 2. If there were two Daniels why are those additions annexed to the prophesie of Daniâ—l as parts thereof he beeing not the author 3. Iosephus omitteth many matters of circumstance but complete histories and the same memorable he seldome omitteth but this argument is vrged not as necessarie but onely probable 4. 1. It is one thing to pray in distresse as Ionas did an other to giue thanks at large vnto God before riddance from the daunger for that had beene in some sort to tempt God to stay longer in the daunger then there was cause 2. That experiment of Salomons wisdome is set forth as an act of a prudent and wise man directed by the spirit of God but the other is set downe as a propheticall act therefore the instance is not alike 3. Henoch and Helias were translated out of the world but not from place to place as this Abacuk is supposed to haue beene and it cannot be gathered that they reteined their bodies still when they were taken vp but rather that by the power of God they were dissolued which we are to thinke for the honour of Christ who was the first that in his whole humanitie entred the heauens 6. Morall observations 1. In that in this prophesie of Daniel there is a manifest prophesie pointing out the very time of the comming of Christ c. 9. quam clarum firmum est hoc testimonium c. what a cleare and sure testimonie is this which we may oppose against Sathan and all Atheists and other gainsayers that Christ is the true Redeemer that was to come into the world Calvin 2. In that the Lord did such wonderfull things for his people in captiuitie in so much that the glorie of God was propagated more disperso afflicto populo Dei quam regnante agentâ— in pace c. the people of God beeing dispersed and afflicted then while they raigned and liued in peace it sheweth the profit that commeth by the crosse Bulling both in generall to the whole Church and in particular to euery member thereof as the Prophet Dauid saith It is good for me that I haue beene afflicted Psal. 119. 71. 3. Further illustria gloriae divinae documenta sunt iudicia in reges the iudgement of God vpon Kings and vpon their kingdomes are notable demonstrations of Gods glorie Polan as the Prophet Isai saith Topheth is prepared of old it is prepared for the king Isa. 30. 33. 4. In that Daniel after the prophesie of the comming of Christ yet foretelleth many afflictions c. 10. 11 12. which should befall the Church of God in this world vntill the blessed day of the resurrection which is spoken of c. 12. when all teares shall be wiped from our eyes thereby is declared that the Church of God and the faithfull members thereof must looke for no firme and sure state in this world to continue but make account through many afflictions to enter into the kingdome of heauen sic Genev. in the argument of the booke for as the Apostle saith Here we looke for no continuing citie but seeke one that is to come Heb. 13. 14. But now by the grace of God I will proceede to the booke it selfe hauing staied long enough in these generall obseruations CHAP. I. 1. The Argument and method THis Chapter hath three parts 1. The first sheweth how that after the King of Babel had besieged and taken Ierusalem he caried diuers into captiuitie 1. c. 1 2. 2. In the next part the education of Daniel and of his other companions is described from v. 3. to v. 18. where these three things are contained 1. The Kings charge vnto the chiefe of the Eunuches for their education to v. 7. 2. Daniels abstinence and refusall to eate of the Kings meate whereunto was made a way by that fauour which God gaue vnto Daniel in the sight of the chiefe of the Eunuches to v. 14. 3. The successe thereof they were encreased with gifts both of minde and bodie v. 15 16 17. 3. Then the euent followeth their ministerie before the King and their aduancement especially of Daniel v. 18. to v. 21. 2. The diuers readings 1. v. In the third yeare in the yeares of three C. for so shalash signifieth three not the third but when it is ioyned with an other word of a cardinall number it becommeth an ordinal that is a number of order of the raigne of Iehoiakim not Ioachim L. for he was the sonne of Iehoiakim 2. King 24. 6. whom Matthew calleth Ieconias c. 1. and the one is written with kaph the other with caph Iehoiakim signifieth the
lesse for that were to take God out of the world as either he were carelesse thereof or impotent as not beeing able to guide it but leaueth it to chaunce But the Prophet sheweth that all creatures doe waite and depend vpon God Psal. 104. 27. 7. Doct. Of the mutable state of kingdomes Vers. 22. He taketh away kings he setteth vp kings c. The state then and condition of kings though it seeme to be least subiect to change of all other callings vnto men yet God the king of kings can turne and winde them at his pleasure the preacher saith that out of prison one commeth to raigne when he that is borne in his kingdome is made poore Thus Balthazar Cyrus Alexander Caesar Pompey soone lost both their kingdomes and liues Pere And as these auncient kings and kingdomes were soone ouerturned so it is still Anno 1523. Christierne king of Denmarke with Isabel his wife sister to Charles the fift was driuen out of his kingdome and realme and died in prison when he had liued 27. yeares in captiuitie Anno 1567. Iohn Duke of Saxonie was depriued of his dukedome and carried captiue to Maximilian the Emperour Anno 1568. Ericus king of Suetia the sonne of Gostavus was deposed from his kingdome and died in prison And as God pulleth downe kings so he setteth other vp Matthias Hunniades was taken out of prison to be a king So was Elizabeth our Late renouned Soueraigne succeeding her sister Marie Anno 1577. Ioannes king of Suecia was from the prison aduanced to be king Polan 8. Doct. A good King hath many carefull thoughts of his kingdome and commonwealth Vers. 29. O King when thou wast in thy bedde thoughts came into thy minde This great king euen in the night thought of his kingdome what should befall it after his dayes euen the care thereof made him he could not sleepe Bulling he was not addicted altogether to his ease and pleasure as Balthazar who the same night that the citie was taken gaue himselfe to eating and drinking Dan. 5. Like vnto this Nabuchadnezzar was the great king of Persia Assuerus who when he could not sleepe caused the Chronicles to be read vnto him Ester 6. 1. 9. Doct. Of the kingdome of Christ as he is God and as he is Mediatour God and man v. 44. The God of heauen shall set vp a kingdome The kingdome of Christ is either his naturall kingdome which he had from all beginning togither with the Father and the holy Ghost which is called the vniuersall kingdome whereby he ruleth in heauen and earth which kingdome as he assumed not so he shall neuer lay it downe There is also regnum donativum the kingdome which is giuen to him of his Father as he is Mediatour God and man whereof he speaketh Matth. 28. 18. All power is giuen vnto me is heauen and earth this is that speciall and particular kingdome which he exerciseth more specially in his Church in protecting and defending the same against all the enemies and aduersaries thereof This kingdome giuen vnto Christ is likewise considered two waies it is either the kingdome of grace whereby he guideth his Church in this world directing them vnto euerlasting saluation or the kingdome of glorie in the next life when he hath brought his Church and companie of the Elect vnto euerlasting saluation in heauen there to raigne for euer Polan 10. Doct. Daniels prophesie of Christs euerlasting kingdom containeth the whole summe of the Gospel v. 44. A kingdome which shall neuer be destroied c. This euerlasting kingdome of Christ resting not in his person alone but beeing communicated to all his members comprehendeth the whole summe of Euangelicall doctrine for the Elect cannot raigne for euer with Christ but death must first be destroyed and sinne the cause thereof the bodies also of the Saints must rise againe from death so then in this prophesie of Christs euer-during kingdome is included the faith of remission of sinnes of the conquest of death and of the resurrection Bulling Melancth 11. Doct. Of the certentie of our saluation v. 44. And it shall stand for euer As Christs kingdome is sure and cannot be shaken in himselfe so neither can it haue any alteration or change in his members Christus tam in se quam in suis membris citra vllum mutationis periculum dominatur Christ as well in himselfe as in his members doth rule without any feare or daunger of change Calv. for he hath made vs partakers of his kingdome by faith by which we stand for he by his grace is able to make vs stand of our selues by nature we are changeable euery moment but by the power and grace of God our state in Christ is certen and vnchangeable as S. Peter saith We are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 1. 5. 12. Doct. Religion ouerthroweth not the policie and forme of Commonwealths v. 48. He made him gouernour ouer the whole prouince of Babel Daniel beeing made a chiefe gouernour in Chaldea did no doubt iudge the people according to the lawes of the countrey which differed much from the politicall state of the Israelites by the which it is euident that necessarily euery countrey is not now tied to the iudicials and policie of Moses neither is religion an enemie to the forme of gouernment in Commonwealths beeing grounded vpon equitie Papp for the Apostle saith The powers that be are ordained of God Rom. 13. 1. wheresoeuer and howsoeuer the administration and gouernment beeing iust and equall 5. Places of controuersie 1. Controv. That the Scriptures should be extant in the vulgar and knowne tongue v. 4. Then spake the Chaldeans to the King in the Aramites language This tongue not much differing then from the Chalde was the knowne and vsuall language wherein they spake that they might be vnderstood of all Afterward the Greeke tongue was generally vsed and therefore Ptolome caused the Scriptures to be translated into the Greeke tongue and the Apostles writ the new Testament in the same language This euidently sheweth that the Scriptures should be set forth to the people of God in such a tongue as they know and vnderstand and hereupon Iustinian appointed that Bishops and other Ministers should vse such a tongue in the administration of baptisme and of the Lords Supper which was knowne and vnderstood of all The Romanists then are too blame which cause the Scriptures to be read publikely in an vnknowne tongue and though vpon better aduisement they haue thought good to set forth a vulgar translation of the Bible yet they allow not priuately euery one to vse it 2. Controv. That prayer must onely be made vnto God v. 18. That they should beseech the God of heauen God onely then must be praied vnto who is called the God of heauen because he is the creator thereof that is the seate and habitation of his glorie from thence he seeth
Iewes Temple by the Romanes there are past aboue a 1500. yeares 2. Osiander applying this prophecie to the Turke by three yeares and an halfe which containeth in his estimate a 1178. daies but it commeth to a 1278. daies vnderstandeth so many yeares from the first rising of Mahomet in the yeare 613. so long he thinketh the Turkish tyrannie shall rage but it is not necessarie that all the halfe time should be fulfilled it sufficeth that the tearme exceede somewhat a thousand yeares But this can not hang together that if the account be of so many yeares an hundred or two should be cut off from the reckoning for this were to make the prophecies very vncerten 3. Now some precisely here would haue vnderstood three yeares and an halfe which time they limit for the tyrannie of Antichrist in the ende of the world Hierom. Lyran. Hug. But this is an vncerten and vnprobable opinion that Antichrist shall raigne iust three yeares and an halfe before the comming of Christ for 1. then it might be gessed at what time Christ should come to iudgement if we may come so neare as within 3. yeares and an halfe 2. S. Paul sheweth that the Romane Empire onely letted the comming of Antichrist 2. Thess. 2. 7. which beeing long since dissolued the Empire beeing translated to Germanie and the name thereof onely left Antichrist must be alreadie reuealed to the world 4. The historicall sense then is that the very time is here described how long Antiochus should be suffered to change the times and lawes in polluting the Temple and abolishing the sacrifices which was iust three yeares and tenne daies for this desolation beganne in the 145. yeare of the kingdome of the Seleucians the 15. day of the moneth Chisleu 1. Macch. 1. 57. and in the 148. yeare the 25. day of the same moneth Chisleu the true worship of God was restored and sacrifices offered And 80. daies after that which maketh in all 1290 daies on the 25. day of the moneth Xanticus the last but one in the same yeare 148. Antiochus confirmed the Iewes lawes and manner of worship 2. Macch. 11. 33. Iun. annotat The historie then beeing so correspondent vnto the prophecie we neede not search any further for the right meaning thereof 53. Quest. What is meant by the halfe or diuiding of time v. 25. The word properly signifieth a diuiding and so consequently a part phalag is deriued of phelag to diuide whence Peleg had his name because in his time the earth was diuided Gen. 10. 25. whereupon some doe read a part of time Iun. Polan Montan. or diuiding of time Genevens the Latine following the Septuag readeth dimidium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halfe of time which reading because it is retained and vsed Apoc. 12. 14. is not to be refused 1. Some now by this diuiding of time vnderstand not any set tearme as Calvin who thereby thinketh to be signified that those daies should be diuided that is shortened for the Elect sake Melancthon thus interpreteth that when the Turke is come to the height of his power subita fiet inclinatio there shall be a sudden change and inclination But if time doe signifie a yeare according to the propheticall phrase as c. 11. 13. the times of yeares beeing expired then the halfe or part of time shall signifie the halfe or part of a yeare 2. Hierome by the halfe vnderstandeth iust sixe moneths and so 3. yeares and halfe maketh an 1260 daies Apoc. 12. 6. which is all one with 42. moneths Apoc. 11. 2. Pint. But 3. yeares and an halfe make iust 1278. daies counting 15. daies ouer in the 3. yeares and 3. daies ouer in sixe moneths therefore precisely there are not by this account 3. yeares and an halfe 3. Iunius whome Polanus followeth by this part of time noteth to be signified ten daies onely but that cannot be the diuiding or halfe of time which reading is before approoued because of that place Apoc. 12. 14. 4. Wherefore rather this place is expounded by that Dan. 12. 11. from the time that the daily sacrifice shall be taken away shall be a 1290 daies So that it is counted the halfe of time beeing much about it though it sometime come short as in the summe of a 1260 daies there want 18. daies of 3. yeares and an halfe and sometime shoote ouer as in 1290 daies there are 12. daies more then three yeares and an halfe 54. Quest. How this kingdome is said to be giuen to the holy people v. 27. which is said v. 14. to be giuen to the Sonne of man 1. Because first and principally this kingdome is giuen vnto Christ as the first borne of euery creature and in him communicated vnto the Saints his members there is no contradiction betweene these two places for so both the spirituall kingdome as likewise the Priesthood is in this life graciously communicated by Christ our head vnto his members as the Apostle saith Apoc. 1. 6. He hath made vs Kings and Priests to God euen his father As also through Christ his members are made partakers of his euerlasting kingdome as our blessed Sauiour saith Luk. 12. 32. Feare not litle flocke it is your Fathers will to giue you a kingdome 2. Here then that cauill of the Iewes may easily be remooued who by this would gather because the holy people are here mentioned to whome this kingdome is giuen that by the Sonne of man vers 14. the Messiah is not vnderstood but the whole posteritie of Abraham and so likewise here But whereas the Prophet saw one as the sonne of man that can not be applied to Abrahams posteritie who could not be said to be as man they were then men beeing and existing but Christ is said to be as the Sonne of man because he was not yet incarnate this vision was praeludium incarnationis c. a forewarning of his incarnation So then v. 14. the author and foundation of this spirituall kingdome which is giuen vnto the Church is signified for vnlesse Christ did sit at the right hand of God and had all power giuen vnto him the Church should haue no kingdome at all Calvin 3. An other cauill also of Barbinel may be answered who will haue this vnderstood of an earthly and terrene kingdome the kingdome vnder the whole heauen is giuen vnto them for this ignorant Rabbin maketh a difference betweene beeing in the earth and of the earth the spirituall kingdome of Christ is in the world though it be not of the world Ioh. 18. 36. 4. And whereas this kingdome is generall ouer all the earth it must be extended further then ad primum exordium to the first beginning for the Gospel of Christ was not at the first preached ouer all the world but was receiued onely of a few it was in processe of time propagated into all parts of the world Calvin 4. Places of doctrine 1. Doctr. Of the authoritie of Scripture v. 2. Daniel spake and said Daniels writing is here
the ende In the first we are to consider 1. the circumstances of the vision both the time when this vision was shewed the person to whome and the place where v. 1. 2. 2. the substance of the vision to v. 15. which consisteth of three parts set forth vnder the resemblance of a ramme a goate and a little horne which grew out of one of the foure hornes of the goate 1. The ramme is described by his beginning his progresse his ende In the beginning these things are expressed 1. the place where this ramme appeared by a riuer 2. the parts it had two hornes which are set forth 1. simply by the adiunct of their height 2. comparatiuely with relation one to the other the one was highest and last in time v. 3. In the progresse it is shewed how he preuailed both by the place he pushed into all quarters and by the effects none could withstand him v. 4. The ende of this beast is shewed in the description of the goate following 2. The goate is described 1. generally by the place he came from the West the effects he went ouer the earth the qualitie he went swiftly not touching the ground 2. particularly by the horne which is set forth 1. by the beginning it came vp betweene the eyes 2. the progresse and successe in running vpon the ramme and ouercomming him trampling vpon him v. 7 8. 3. the ende this horne was suddenly broken and foure came vp in the stead thereof v. 8. 3. The little horne is described by the effects which are three 1. his attempts against the nations in the world v. 9. 2. against the Church called the host of heauen v. 10. 3. against God himselfe where 1. the effects are rehearsed to be three against the sacrifice the Sanctuarie v. 11. the truth v. 12. 2. the time is declared how long which is expressed by way of question where is shewed who asked of whome and what v. 12. and answer v. 14. Then followeth the second part containing the exposition of this vision where are set forth 1. the preparation v. 15. to 18. 2. the exposition it selfe to v. 26. 3. the effects which it wrought v. 27. 1. In the preparation are to be considered 1. the persons expounding the principall one like a man the lesse principall Gabriel to whome the other spake that he should expound the vision 2. the person to whome the vision is shewed how he was affected with feare v. 17. and how he was comforted both by the voice and by the gesture of the Angel that touched him 2. The exposition is generall v. 19. then particular 1. of the ramme v. 20. 2. of the goat 21. with the foure hornes 22. 3. of the little horne 1. his beginning v. 23. his progresse preuailing and prospering set forth by the effects see the particulars qu. 32. his ende he shall be broken downe without hand v. 25. 3. Then followeth the effect Daniels feare v. 27. after the Angel had summed and ratified the vision v. 26. 2. The text with the diuerse readings 1. In the third yeare of the raigne of Belshatzer the king there appeared a vision vnto me euen me Daniel after that which appeared vnto me in the beginning B. at the first G. 2 I saw in a vision or I looked to the vision I. and so it was that as I saw it I was at Shushan in the palace in the towne or castle L. V. S. in the chiefe citie A. the first rather which is in the Prouince not the citie L. of Elam and me thought I saw H. in the vision that I was by the riuer not gate L. S. vbal signifieth a riuer of Vlai not of the court S. 3 Then I lift vp mine eyes and beheld one ramme standing before the riuer before Vbal. S. but it is no proper name which had two hornes hornes L. S. but it is in the dual number and these two hornes were high but one was higher then an other the second H. and the highest came vp Last 4 I saw the ramme pushing against the West the sea H. S. and against the North and against the South so that no beasts might stand before him withstand him I. nor any could deliuer out of his hand not nor could deliuer out of his hand G. B. L. as referring it to the former clause that the beast could not deliuer out of his hand for the word deliuering matzil is in the singular but he did as him lifted according to his will H. and became great 5 And as I considered behold an hee goat B. a kid of the goates H. that is a young lustie goate came from the West ouer the whole earth and touched not the ground and no man touched him in the earth I. but the first is better to shew the celeritie of this praunsing and conquering goate and this goate had a notable horne I. L. an horne that appeared B. G. an horne of vision H. betweene his eyes 6 And he came vnto the ramme that had the two hornes whome I had seene standing by the riuer not before the gate L. or before Vbal. S. and ranne vnto him in his fierce rage rage with might H. 7 And I saw him come neare vnto the ramme and beeing mooued moouing himselfe H. against him he smote the ramme and brake his two hornes and there was no power in the ramme to stand against him but he cast him downe to the ground and trampled on him and there was none that could deliuer the ramme out of his power hand H. 8 Therefore the goat kid of the goates H. waxed exceeding great and when he was at the strongest his great horne was broken there grew vp for it foure notable ones B. that appeared G. toward the foure winds of heauen 9 And out of one of them came forth a little not a strong S. horne which waxed very great toward the South and toward the East and toward the pleasant land against the strength L. tebi signifieth delectable pleasant and thereby is meant Iudea 10 And it extolled it selfe I. L. S. grew vp B. G. extended it selfe V. against the hoast of heauen and cast downe to the earth some of the hoast and of the starres and trampled on them 11 And it extolled it selfe or magnified euen vnto the prince against the prince G. of the host for from him from whome B. G. was taken away the daily sacrifice and the place of the Sanctuarie was cast downe 12 And the host was deliuered vp to sinne against the daily sacrifice I. V. better then power was giuen vnto it ouer the daily sacrifice for the iniquitie L. or a time shall be giuen him ouer the daily sacrifice for iniquitie G. and so Mercer in c. 7. Iob. v. 1. but the word tzaba must be here taken as in the former verse to signifie an armie the host of the Lords people see further hereof qu. 21. following and it shall cast downe the truth to the ground thus shall it
toward the North toward the south c. v. 9. he should raise vp tumults and warres euery where So the Popes haue beene the authors of bloodie warres in euery place almost Gregorie the 3. and Leo 3. set Italie against the Emperour zacharias suborned Pipinus against Childerick king of Fraunce Adrian 1. set the French and Lombards together by the eares Iulius the 2. stirred vp diuers Christian Princes against the Venetians Nicolaus the 3. caused the Sicilians to put the French to the sword Paulus the 3. raised the Italians and Spaniards against the Germanes yea there haue beene almost no warres betweene Christian Princes wherein the Pope hath not put his foule finger 7. Antiochus should thorough peace destroy many and so did Gregorie the 13. vnder pretence of peace in that bloodie mariage at Paris in the yeare 1572. cause much blood to be shed 8. Antiochus should stand against the Prince of Princes God himselfe so the Pope aduanceth himselfe against God in taking vnto himselfe authoritie to dispense with the word of God in maintaining doctrines directly opposite to the Scriptures as idolatrie inuocation of Saints merits and such like 9. Antiochus should exalt himselfe in his heart v. 25. so the Pope hath beene so lifted vp in pride that he hath set his foote in the necks of Emperours made them kisse his foote and hold his stirrup and lead his horse 10. Antiochus should be destroyed without hand so the Lord shall consume Antichrist with the spirit of his mouth 2. Thess. 2. 8. 6. Morall obseruations 1. Observ. Religion maketh a citie or countrey famous v. 9. Toward the pleasant land There were many countries more flourishing then Iudea in temporall blessings as Egypt Babylon Syria yet Iudea is called the pleasant land because of the true religion and worship of God So Italie now is for pleasantnes and fruitfulnesse farre beyond other regions but those countries and cities which professe the Gospel are the pleasant lands in the sight of God as the brethren of Berea are called noble in respect of their knowledge and zeale Act. 17. 11. 2. Observ. The Church of God is militant and warfaring in earth v. 13. To tread c. the armie vnder foote The Church of God doth but soiourne here in earth and the faithfull are but as pilgrimes and strangers here as S. Peter saith 1. Pet. 2. 11. They doe not warre after the flesh 2. Cor. 10. 3. Therefore we are taught that as Gods souldiers we should striue for the kingdome of God and hold out this our warfare and pilgrimage with constancie and patience till we obtaine the victorie 3. Observ. Of the care and loue of the Angels toward the Church of Christ. v. 13. As here an Angel is desirous to know how long this desolation of the Church should last so those blessed spirits of God doe grieue to see the affliction of Christs Church desire to haue it at an ende As they reioyce to see the Church increased and men brought vnto repentance Luk. 15. 7. Ioy shall be in heauen for one sinner that conuerteth 4. Observ. It is profitable to heare the same things often v. 26. As the Angel repeateth onely the vision of the euening and morning but expoundeth it not because it was plaine enough so it is not amisse for vs often to haue inculcated and beaten vpon the same principles of religion as S. Paul saith Philip. 3. 1. It grieueth me not to write of the same things vnto you and for you it is a sure thing Men must not then haue itching eares still desirous to heare new things such were the Athenians who coueted onely to tell and heare newes Act. 17. 21. 5. Observ. How we should be affected in hearing Gods word v. 27. And I Daniel was stricken and sicke c. Daniel was much mooued at the hearing of this vision so should the seruants of God be throughly stricken with admiration at the mysteries of religion their inward bowels should be mooued at the hearing of Gods word They then which are dull and heauie and haue no sense not feeling when Gods word is denounced doe shew that they haue but carnall and cold affections and had neede to be often rouzed vp with that saying He that hath eares to heare let him heare CHAP. IX 1. The Argument and Methode THis Chapter hath two parts 1. Daniels prayer and supplication to v. 20. 2. then the effect of his prayer thence vnto the ende 1. There is set forth 1. the occasion of his prayer what it was he vnderstood by reading the Prophet Ieremie that the 70. yeares of captiuitie was accomplished v. 2. what it wrought it mooued him vnto carnest prayer and supplication v. 3. which is set forth by the circumstance of the time in the first yeare of Darius v. 1. 2. then followeth the inuocation it selfe v. 5. 3. the praier consisting partly of a confession v. 15. the seuerall parts and arguments whereof see quest 7. following partly of an earnest deprecation to v. 20. the particulars whereof see also qu. 7. 2. In the effect of his praier there is expressed 1. who it was that came vnto him the Angel Gabriel v. 21. 2. when the generall time is described while Daniel was yet praying v. 20. the particular in the time of the euening sacrifice 3. what message the Angel brought which is deliuered first in generall then in particular in the generall foure things are shewed 1. the commandement giuen vnto him 2. the cause thereof Daniel was beloued 3. the ende to informe Daniel 4. with a stirring of him vp to attention v. 22 23. In the particular declaration two things are deliuered the office of the Messiah with such things as should happen vnto him he should be slaine and the destruction of the citie which should follow as a iust iudgement for putting the Messiah to death The time limited concerning the Messiah 1. is set forth in an whole summe of 70. weekes wherein three things are declared 1. the time summed by propheticall weekes of yeares 2. for whome vpon thy people 3. what things should be done in this time euen these three 1. the sealing vp of former visions which should be accomplished in the Messiah 2. the anointing of the Messiah to his office 3. the benefits procured by the Messiah either in taking away sinne both in finishing it that it should raigne no more in his members in sealing it in the remission and forgiuenes thereof and reconciling that is paying the ransome for it and in bringing in euerlasting righteousnes v. 24. 2. this time is set forth in parts 1. seuen weekes are set apart for the building of Ierusalem 2. after 62. weekes the Messiah shall be slaine v. 26. 3. in the 70. and last weeke he shall confirme the couenant and the sacrifices shall cease v. 27. The destruction of the citie is shewed 1. by whome by a Prince that should come 2. what he should doe destroy the citie and Sanctuarie 3.
of the truth of this speech but if it be not true why standeth it in the Canon after so often reuising and perusing of the Canons 2. They denie Christ to be our onely Priest in making other Mediators and intercessors beside him contrarie to the Apostle 1. Tim. 2. 5. There is one Mediatour of God and man the man Iesus Christ. 3. Neither doe they acknowledge Christ to be the onely king of his Church making the Pope his Vicar and head of the Church and they say that vnto the Pope is giuen all authoritie in heauen and earth lib. 1. Ceremoniar cur Roman Bellarmine answereth that the Pope no more denieth Christ to be king then a Viceroy in a countrey denieth the king of the land Ans. 1. The reason is not alike for a king can not be present in euery part of his kingdome and therefore committeth many things to his deputie which he can not doe himselfe but Christ is for euer present with his Church 2. the Viceroy taketh not vpon him to be the king and head as the Pope doth So then it is euident that the Pope in effect renounceth the God and religion of his fathers see further in the Appendix exercis 3. argum 1. 22. Controv. How the Romane Antichrist regardeth not the desire of women Though the Antichrist of Rome doth publikely pretend chastitie yet all fornication and vncleannes both naturall and vnnaturall is practised and suffered vnder that licentious gouernment And herein the Pope regardeth not the desires of women in that he is an enemie vnto lawfull marriage forbidding his Clergie to marrie which is made lawfull to all men 1. Cor. 7. 1. Hebr. 13. 4. And while marriage is restrained there is a way open to all other kind of vncleannes euen that filthie Sodomitrie which is against nature in commendation whereof a great Bishop of Italie did write publikely and that without any checke Papp This sinne some scoffingly haue called mutum peccatum a dumme sinne but they shall finde that it is peccatum clamans a crying sinne which called for fire and brimstone from heauen vpon the Sodomites Bulling But Bellarmine to cleare his great Master the Pope of this suspition also he alleadgeth that in the originall the words stand thus and he shall be in the desires of women though that in the Greeke translation it be read negatiuely he shall not c. And he giueth two coniectures why it should be read rather affirmatiuely then negatiuely both because Antiochus as Hierome writeth who is here historically meant was giuen vnto the desire and lust of women neither is it probable that Antichrist should command or commend single life but the Iewes rather doe expect that Antichrist shall suffer them to haue many wiues which they count a part of their terrene happines Contra. 1. That it is more agreeable to the originall to read here negatiuely he shall not haue respect to the desires of women then affirmatiuely is shewed before qu. 45. whether I referre the Reader 2. Though Antiochus were one way giuen vnto the desire of women in respect of his carnall lust yet an other way he was not in not regarding the request and desire of his wife for to spare Ierusalem as is shewed likewise before qu. 45. 3. It is most probable nay rather that Antichrist shall enioyne single life and restraine marriage because he shall maintaine the doctrine of deuills whereof this is one 4. And though the Iewes expect such carnall libertie when their Messiah commeth that is nothing to the purpose for such a Messiah as they expect shall neuer come But we know certenly that the Antichrist should come into the world and is indeede alreadie come 5. And that Antichrist shall outwardly seeme to maintaine single life it is the opinion of their owne writers exterius finget castitatem vt facilius decipiat he shall outwardly faine chastitie that he may the more easily deceiue Lyran. so also Pererius Intimis animi sensibus erit super omnes libidiâ—osus c. in his inward disposition he shall of all men be most licentious and lustfull though he shall outwardly dissemble chastitie 23. Controv. That Antichrist shallnot care indeede for any God nor haue any sense of religion That the Antichrist of Rome herein also was well resembled by Antiochus may be prooued first by particular induction that many of their Popes haue beene found in a manner to be very Atheists hauing â—o sense of religion Iohn the 12. whome Platina maketh Iohn the 13. nec Deum nec hominem prae oculis habuisse had neither God nor man before his eyes so testifieth Theodoric à Niem lib. 3. c. 9. Innocentius the 8. was seene for the most part to sleepe in the time of diuine seruice of Alexander the 6. saith Guicciardine that he had nullum religionis sensum no feeling of religion his holy-daies exercise was to see Plautus comedies plaied of Leo the 10. it is reported that he should thus say quantum nobis profuit fabula ista de Christo how much hath this fable or tale of Christ profited vs Secondly this may be shewed how the Pope doth magnifie himselfe against God by those blasphemous titles and prerogatiues which he suffreth to be giuen vnto him by his Canonists as Osiander doth exemplifie these the Pope is the vniuersall father of all the faithfull and of all the sheepe of Christ Ioannes de tur cremat the Pope hath the same consistorie with God and the same tribunall with Christ the Pope is a certaine diuine power representing a visible God in earth Gomesius All power is giuen vnto the Pope in heauen and earth from the Pope appeale is not to be made no not vnto God the Pope can make something of nothing the Pope can doe all that God doth Decius the Pope is God Felinus the Pope is greater then any other creature and his power extendeth it selfe to celestiall things terrestriall and infernall Antonin Florentin the Pope may change the forme of the Sacraments deliuered from the Apostles Archiadiacon the Pope is the foundation of faith as the canons speake God hath subiected all lawes to the Pope and no lawe can be imposed vpon his highnesse 〈◊〉 Gratian. the Pope may decree against the epistles of S. Paul Carolus Râ—â—nus God hath brought all things in subiection vnder the Popes feete Barbazia none is equall to the Pope but God August Beroius the Pope is the husband of the whole Church Ioan. de tur cremat These and such like blasphemies are vttered by the Popes claw-backes and â—e accepteth them for if he misliked them why doth he not prohibite them to vse such grosse and blaspemous seatteries By this it is euidently manifest that the Pope as here it is said of Antiochus seeketh onely to magnifie himselfe and in effect careth not for any God 24. Controv. How Antichrist shall bring in a strange God which his fathers neuer knewe v. 38. As Antiochus brought in his newe
he is called Dauid yet was he not Michael the Arkeangel 4. M. Calvin leaueth it as indifferent whether we vnderstand Christ the Mediator or a created Angel 5. But that this Michael was none other but Christ the Prince of the Angels may be made plaine by these reasons 1. By the name Michael which is compounded of these three particles mi cha ell which signifie which is as God noting both the distinction of his person and the identitie of his nature that he in power is equall vnto God as the Apostle saith of Christ Phil. 2. 6. who being in the forme of God thought it no robberie to be equall vnto God and Heb. 1. 3. he is said to be the brightnesse of his glorie and the engraued forme of his person This annotation of the word is well vrged by Melancthon vpon this place Oecolampad Iun. in comment Polanus M. Br. in Daniel 2. This Michael is here called shar hagadol the great Prince there are principalities and dominions so called both among Angels and men but this Michael is called prince in the superlatiue and highest degree and in this respect the Apostle saith Ephe. 1. 21. that God hath set Christ aboue all principalities and powers c. and euery name that is named And hereunto may be applyed that saying of the Apostle that Christ is made so much the more excellent then the Angels as he hath obtained a more excellent name then they namely to be called a great Prince Iun. this name or title shar hagadol a great Prince is translated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Arkangel which signifieth the chiefe or Prince of Angels And though it be there said 1. Thess. 4. 16. that the Lord shall descend with the voice of an Arkangel it followeth not that Christ is not that Arkangel no more then it followeth because it is said also in the same place with the trumpet of god that Christ should not be God Polan And the trumpet of God is the voice of God as Psal. 47. 6. God is gone vp with triumph euen the Lord with the sound of a trumpet God shall then descend in the voice of a trumpet as in the giuing of the lawe So is this voice interpreted to be the voice of the Sonne of God which the dead shall heare and liue Ioh. 5. 25. Polan M. Br. 3. Further this is shewed by the office of this Michael which is to stand for the people of God whose protector and captaine is Christ Iesus called therefore Iosua 5. 15. captaine of the Lords host which place Iustin. Martyr dialog cum Tryphon vnderstandeth of Christ for who else is captaine of the Lords host and protector of his Church 4. This great Prince here mentioned is the same who had written vpon his thigh the king of Kings and the Lord of Lords Apocal. 17. 16. who sate vpon a white horse his eyes were as a flame of fire and the wariers of heauen followed him vpon white horses who was called the word of God This was no other but Christ for to no other but vnto him doe all these glorious titles agree Oecolampad 5. This Michael is said to haue Angels Apocal. 12. 17. but the blessed spirits cannot be said to be any others Angels saue Christs Fulke annot By these and other reasons it is euident that this Michael is no other but Christ see more hereof c. 10. quest 22. But it will be obiected that Michael is not alwayes taken for Christ as epist. Iude 9. that Michael the Arkeangel striuing with the deuill about the bodie of Moses durst not blame him with cursed speaking but said the Lord rebuke thee Answ. Christ so speaketh as the Mediator of his Church referring all to the glorie of his father as the like we reade Zach. 3. 2. where it is said Iehouah said vnto Satan Iehouah rebuke thee Sathan Polan Quest. 3. What time of trouble the Angel here speaketh of v. 1. There shall be a time of trouble such as neuer was since there beganne to be a nation vnto that same time 1. This time of trouble such as neuer was any before some referre vnto the last persecution vnder Antichrist whome they suppose shall be one particular man that whereas the Church hath beene persecuted by fiue seuerall enemies the Iewes the Gentiles by heretikes schismatikes and euill liuers this last persecution shall exceede all other for both it shall be corporall in tormenting the bodie and spirituall in abrogating the seruice of God burning the bookes of Scripture abolishing the vse of the sacraments Perer. This is true that there shall be a most grieuous persecution vnder Antichrist but that is not signified here for the accomplishment of this prophesie must not be deferred so long and beside that is but a groundlesse conceit that Antichrist shall be one particular person 2. Iunius in his commentarie thinketh this time of such trouble to be that when Christ was borne for the Iewes were neuer in any such slauerie both corporally beeing diuers waies afflicted oppressed and kept vnder by the Romanes and spiritually by the superstitious traditions and corrupt doctrines of the Scribes and Pharisies But at that time Christ the Messiah came in great humilitie he did not then shew himselfe as the great Prince in triumphing ouer his enemies 3. M. Calvin vnderstandeth the great persecution of the Christians vnder the Romane Empire but the Angel still speaketh of Daniels people that is the Iewes how they should be deliuered this text then concerneth not the beleeuing Gentiles 4. Osiander thus interpreteth haec non de corporalibus afflictionibus sed de carnificina conscientiarum c. these things must not be vnderstood of corporall afflictions but of the tormenting of the conscience vnder the Pope of Rome by his superstitious traditions whereby mens consciences were snared and entangled as the doctrine of merits Purgatorie and such like But the Angel speaketh here of such troubles as should befall the Iewes 5. Bullinger doth take these for the last times when Christ at his comming shall iudge the world whose iudgement shall be more terrible vnto the wicked then was either the destruction of the old world by water or of Sodome by fire the elect onely shall be deliuered But the Angel speaketh here of troubles which should fall vpon the elect out of the which they should escape Now the terrors of the last day of iudgement shall not touch the righteous who shall stand forth and appeare before Christ with boldnes 6. These daies of trouble then are those which came vpon the Iewes in the time of Antiochus Epiphanes which are said to be the greatest troubles that fell vpon that nation because their other captiuities in Egypt and in Chaldea were but corporall but this was both corporall in tormenting their bodies and spirituall in foreing them by torments to forsake the law And whereas before time some particular men were tried for their conscience as Daniel and the three children