is the minister of the true Tabernacle which God pight and not man Hebr. 8. 2. And in this sense Christ also Ioh. 2. calleth his bodie the Temple Polan 31. Quest. How Christ was anointed Three things briefly are to be touched concerning the anointing of Christ wherewith he was anointed in what manner and whereunto 1. We doe not read that Christ was annointed with any externall or materiall oyle or oyntment but his anointing was by the spirit of God as Isa. 61. 1. The spirit of the Lord is vpon me therefore he hath anointed me c. 2. For the manner he was anointed with all graces of the spirit abundanter aboundantly aboue his fellowes Psal. 45. 7. and beyond measure Ioh. 3. 34. God giueth him not the spirit by measure and redundanter his fulnesse redoundeth and ouerfloweth to his members Ioh. 1. 16. Of his fulnesse haue we all receiued grace for grace like as the oyntment which was powred vpon Aarons head ranne downe vpon his beard and so to the skirts of his cloathing Psal. 133. 2. so the graces of the spirit in our head Christ are imparted to his members 3. He was anointed to be our Prophet King and Priest of the first speaketh the Prophet Isa. 61. 1. Therefore hath the Lord anointed me he hath sent me to preach good tidings to the poore c. which prophecie our blessed Sauiour applyeth to himselfe Luk. 4. 18. of his anointing to be King speaketh the Prophet Psal. 45. 8. Because thou hast loued righteousnes and hated iniquitie therefore hath God thy God annointed thee with the oyle of gladnes aboue thy fellowes of his priestly office and anointing likewise the Prophet Dauid maketh mention Psal. 110. 4. Thou art a Priest for euer after the order of Melchisedech and of this his priestly anointing this place is specially to be vnderstood 32. Quest. When Christ was thus anointed 1. Lyranus generally vnderstandeth the time of Christs incarnation and humanitie in humanitate vnctus est c. he was anointed in his humanitie aboue his fellowes 2. Pererius referreth it to the first instant of his conception alledging those words of the Angel to Marie That holy thing which shall be borne of thee shall be called the sonne of God 3. Hugo Card. indifferently would haue it vnderstood either of the time of Christs incarnation or of his baptisme when his Father from heauen gaue testimonie vnto him or of his resurrection when his spirituall anointing was yet more euidently declared 4. But the solemne anointing of Christ was in his baptisme when the spirit of God descended vpon him in the likenes of a doue non citra visibileâ—â— pompam facta est haec Christi vnâ—tio this anointing of Christ was not done without some visible pompe both in his baptisme and afterward in the mountaine when his father testified of him from heauen Bulling for although Christ alwaies had the spirit of God yet in his baptisme and afterward in the preaching of the Gospel the graces of the spirit did more manifest themselues in him Osiand And this further may be gathered by the words going before for then when Christ brought eternall righteousnes the fruit and effect of his annointing appeared which was by his most holy life and obedience and by his most holy passion and oblation of himselfe which followed immediatly after 5. Their error then appeareth which would haue this prophecie of the Angel fulfilled in the ende of the world for Christ shall not then be againe annointed his annointing was in his first comming it shall not be in the second Here followeth the explanation of the most difficult and obscure prophesie of Daniels 70. weekes 33. Quest. Of the obscurenes and difficultie of this prophesie How darke hidde and obscure this prophesie is may appeare by these three arguments 1. the opinion and sentence of the auncient learned interpreters thereof 2. the diuersitie of interpretations which are giuen 3. the difficulties and doubts in the prophesie it selfe 1. Hierome vpon those words of Daniel v. 25. Know thou and vnderstand thus writeth Si Gabriel suscitat animum Danielis c. If Gabriel doe roâ—ze vp the minde of Daniel that was a Prophet to vnderstand the prophesie what should we doe that haue not any such propheticall light c. Likewise Origen saith sermonem Danielis de septuaginta hebdomadis c. Daniels speech of the seuentie weekes none can make plaine as it would require but the spirit of God which taught Daniel this mysterie c. Hereupon Hierome rehearsing diuers opinions of others about the exposition of these weekes forbeareth to set downe his owne And Augustine falling into mention of this prophesie of purpose seemeth to passe it ouer in diuers places as epist. 80. ad Hesych lib. 18. de ciâ—it Dei c. 34. as not satisfying himselfe in the right vnderstanding thereof 2. The great varietie of interpretations which are very many as they follow to be declared in the next question is an euident demonstration of the obscuritie thereof 3. And beside the vncertentie of forren stories which fell out in the change of three Monarchies the Persian Grecian and Romane for it beeing an hard thing to finde the true reckoning and computation of yeares in one kingdome it must needes be more difficult to finde a true account in laying together the yeares of diuers Monarchies Beside this vncertentie there are foure other principall difficulties in the prophesie it selfe 1. when these 70. weekes should beginne 2. when they determine and haue an ende 3. whether the space comming betweene the beginning and ende consisting of 490. yeares doth precisely containe so many neither more nor fewer 4. how all these things prophesied here of the Messiah were fulfilled and accomplished in this limited time Now notwithstanding these difficulties I will proceede by Gods grace to make some way for the better vnderstanding of this great mysterie wherein I will gather together the most probable opinions of learned interpreters approouing in my iudgement the best 34. Quest. Of the diuers interpretations of Daniels weekes with an answer to the cauill of the Iewes concerning the dissention of our interpreters The diuers opinions here of writers about the beginning of the seuentie weekes may be sorted into three ranks 1. Some make them to beginne before Cyrus 2. some pitch their beginning at Cyrus 3. and some beginne the reckoning after Cyrus vnder the raigne of other Persian kings 1. They which beginne the computation of these yeares before the times of Cyrus 1. some count these 70. weekes by weekes not of seuen yeares but of tenne times seuen for euery yeare taking tenne and beginne their reckoning from the beginning of the world so that 70. weekes shall make 4900. yeares from the creation of the world vnto Christ thus Origen hom 29. in Matth. 2. Some will haue these weekes take beginning from the 4. yeare of Zedekiah 7. yeares before the great captiuitie which was in the 11. yeare
all one somnia divinare interpretari to diuine what the dreame was and to interpret it But I rather herein consent to Pererius recte redarguit eos Rex the king doth with good right reprooue them for if they could not tell the dreame which was now in act how could they haue told of things to come by that dreame quae nunquam actu fuerunt c. which neuer were in act c. Indeede if it belonged vnto humane skill and coniecture to interpret diuine dreames it were possible to doe the one and not the other as Physitians can interpret naturall dreames but what the dreame was if it be not declared they can not gesse and the reason hereof is because humane skill and arte is finite and hath certaine limits and bounds but seeing it proceedeth of a diuine instinct to interpret diuine dreames by the same instinct which is not limited he taht can doe the one can the other also 12. Quest. v. 10. Of the Chaldeans answer vnto the King The Chaldeans and wise men doe seeme modestly to excuse themselues by these 5. arguments 1. From the impotencie and weaknes of mans nature v. 10. There is no man vpon earth that can declare the kings matter they thus reason That which is in no mans power to declare the king ought not to enquire of any but to tell a dreame that is forgotten is in no mans power to doe 2. Ab exemplo from the example of other kings neuer any asked any such thing of any Chaldean and therefore it beseemed not the king to propound that question which neuer any did before 3. From the qualitie of the thing it was a rare and pretious thing which the king demanded exceeding the wit of man 4. A comparatione from the comparison with others there is none else that can declare it they dare vndertake to doe as much as an other 5. A causa efficiente sola from the sole efficient cause which is God who onely can declare such secrets whose habitation is not in the flesh that they might conferre with him 13. Quest. Of the impostures and falshoods in the answer of the Chaldeans 1. They promise and vndertake to expound the dreame if they did know it v. 4. but the king afterward by experience found the contrary c. 4. 4. for though he told them his dreame yet could they not expound it Perer. 2. They say none els liuing could tell the dreame whereas Daniel was then liuing and afterward did both shew the dreame and the interpretation of it Bulling 3. They superstitiously affirme a multitude of gods saying Except the gods so they ignorantly worshipped many gods Polan 4. They denie Gods prouidence as though he had nothing to doe here with mortallmen that liue in the flesh Bulling 5. They seeme to affirme that man can know nothing of God vnlesse he cohabited in the flesh with them Polan 6. They also denie the incarnation of God Whose dwelling say they is not in the flesh wherein they bewray their ignorance and misbeleefe Bulling 14. Quest. What the Chaldeans meane in these words Except the gods whose dwelling is not in the flesh 1. Although they erred in holding a multitude of gods yet herein they were right that God onely had the knowledge of things to come Pint. Some thinke that by gods here they vnderstand not onely the superiour gods but the Angels also who might know and vnderstand their dreames which beeing in a materiall and corporall obiect are comprehensible of the Angelical power Perer. But it seemeth rather that these Magicians who were not ignorant of the power of spirits with whome they had familiaritie and now they failed them doe meane hereby the superiour diuine power onely Indeede naturall dreames beeing certaine corporall affections and qualities spirits may finde out but diuine dreames are of a spirituall nature and are wrought by the act of the vnderstanding which is not knowne vnto the spirits and beside diuine dreames haue a signification of things to come which are manifest onely vnto God 2. Concerning the cohabiting or beeing present of the gods with flesh that is with mortall men the Gentiles had diuers opinions 1. The Epicures thought that the gods nihil extra se agentes c. did nothing at all in the world without themselues neither were occupied in doing any thing but made them idle gods doing nothing 2. The Peripatetikes following Aristotle did make the gods onely to haue their dwelling in the heauens and to be occupied in the motion of the celestiall orbs but had nothing to doe cum rebus sublunaribus with things done vnder the Moone 3. The Platonists and Stoikes placed the gods onely in heauen but they held that there were otehr spirits good and bad in the ayre which did conuerse with men and that the gods immediatly had nothing to doe with men but per daemones tanquam internuntios by the spirits which were as messengers comming betweene God and man 4. Wherein they diuersly erred 1. in making many gods 2. in holding that God did nothing in the earth but by the mediation of such spirits 3. and that some spirits were good some euill by nature whereas the Angels were all created good in the beginning but some fell through their pride and were cast downe to hell 5. But concerning the conuersing of Angels with men the truth is this that both good Angels whose chiefe employment is in giuing attendance vpon God in the heauens yet sometime haue appeared vnto men as vnto Abraham Lot laakob the euill Angels also more often doe intermedle with humane affaires for the probation and triall of men and to their owne iust condemnation whereof there are two notable experiments the one is in those which are called energumeni possessed or bestraughted some such beeing very idiots vnlearned and vnlettered men haue spoken Hebrew Greeke Latine and disputed of profound questions in Philosophie and Diuinitie the other experiment is in the Magicians themselues which worke by such spirits and effect strange things as in counterfaiting the shapes of beasts in causing images to mooue and speake in telling strange things done farre off in remote countries these strange works either to ascribe to melancholie as some Physitians doe or to the operation of the starres as Astrologers est perquam ineruditum insulsum c. it is both an vnlearned and vnsauourie shift and to denie these former experiments extremae impudentiae contumaciae videtur it seemeth to be extreame boldnes and contumacie therfore these strange things must of necessitie be referred to the operation of spirits c. Perer. lib. 2. in Daniel in v. 10. c. 2. 15. Quest. v. 12. Of the Kings rash sentence in commanding all the wise men of Babel to be slaine 1. Though by the law of God these Sorceres and Soothsayers had deserued worthily to die and so in respect of the diuine iustice were iustly put to death yet in respect of the King who looked not
well vnto vs yet it would not follow that therefore we should pray vnto them Oecolampad see hereof Centâ—r 2. err 8. 4. Controv. That the Pope is not the distributer of kingdomes v. 22. Till thou know that the most high beareth rule ouer the kingdomes of the earth and giueth it to whomsoeuer he will This Soueraigne power belongeth vnto God to dispose of kings and kingdomes to pull downe and set vp then it is presumptuous arrogancie in the Pope to challenge vnto himselfe any such supereminent power ouer kings vnto whome he himselfe ought to be subiect according to S. Pauls rule Rom. 13. 1. See before chap. 2. controv 6. 5. Controv. Against satisfaction by workes v. 24. Breake off thy sinnes by righteousnesse The Latine interpreter readeth redeeme thy sinnes by righteousnes whereupon Pererius with other Romanists doe collect that workes of righteousnes and mercie doe satisfie for sinne and are auaileable ad expianda peccata venialia to expiate veniall sinnes And to that purpose he vrgeth that place Prov. 16. 6. By mercie and truth iniquitie shall be forgiuen Contra. 1. It is before sufficiently declared Quest. 30. that the true reading here is not redeeme but breake off thy sinnes 2. Though that other reading be retained the meaning onely is that he should redeeme and satisfie men whome he had wronged 3. And this had beene impossible for him to doe to make recompence to so many whome he had cruelly handled the space of 40. yeares 4. And if he would not make satisfaction vnto men much lesse vnto God 5. Wherefore in these words non exponitur modus redimendi peccata sed modus potius agendi the way of redeeming his sinne is not declared but the way rather of working such as becommeth those that are truly penitent first then his sinnes must be forgiuen by faith before he can bring forth the workes of repentance Iun. 6. Further as Nabuchadnezzer could not satisfie for his sinne no more can any man for our best works are imperfect our righteousnes is as a stained clout Isa. 6. 6. but that which must satisfie before God ought to be perfect and absolute it is therefore the most perfect righteousnes of Christ and none other that is able to satisfie Gods iustice for our sinnes 7. And concerning that place vrged out of the Proverbs either it may be vnderstood not of mercie which we shew which is called an actiue mercie but of mercie shewed vnto vs from God which is a passiue mercie by the which our iniquitie is forgiuen as Iunius prooueth by the words following by the feare of the Lord they depart from euill or els the meaning is by the works of mercie we are assured our sinnes are forgiuen vs Genevens as in the like sense our Sauiour saith Many sinnes are forgiuen her because shee loued much Luk. 7. 47. her great loue was not the cause but the signe rather and effect of the forgiuenes of her sinnes And so the Apostle saith 1. Ioh. 3. 14. We know that we are translated from death to life because we loue the brethren he saith not we are translated but we know we are But of the question against satisfaction by workes see more Synops. Papism Centur. 4. err 78. 6. Controv. Of the certentie of remission of sinnes v. 24. The Latine readeth It may be God will forgiue thee thy sinnes whereupon Pererius inferreth nemini liquido cognitam remissionem peccatorum that remission and forgiuenes of sinne is not certenly knowne vnto any Contra. 1. It is shewed before Quest. 31. that the word here vsed is not a particle of doubting but rather it serueth to exhort and stirre vp to haue further confidence in God and to take away carnall securitie 2. But that by faith we are vndoubtedly assured of the remission of sinne the Scripture euidently sheweth Rom. 5. 1. Beeing iustified by faith we are at peace with God but our conscience can not be setled or at peace vnles it be assured of Gods fauour in the remission of sinnes likewise Rom. 8. 16. The same spirit beareth witnesse to our spirit that we are the children of God but how can we be assured that they are the children of God if their sinnes be not forgiuen them See further hereof Centur. 4. err 56. 7. Controv. Which be the good workes of Christians v. 24. Breake off thy sinnes by righteousnes c. Here good workes are defended to be the workes of righteousnes and mercie Among the Romanists these are counted their good workes suscipere peregrinationes erigere statuam c. to vow and take in hand pilgrimages to set vp an image to found crosses Calvin But these are not the workes which God is pleased with those are the works acceptable vnto him not which mans curiositie hath inuented but such as God himselfe hath appointed for vs to walke in Eph. 1. 10. The hypocrites say Wherewith shall I come before the Lord c. will the Lord be pleased with thousands of rams or with ten thousand riuers of oyle c. But the Lord maketh answer what workes he requireth To doe iustly to loue mercie to humble thy selfe c. Mich. 6. 7. 8. Controv. That Gods prouidence is not onely a bare prescience or permission v. 32. According to his will he worketh in the armie of heauen c. Polanus hence refelleth that error of certaine Lutherans who affirme providentiam Dei nihil aliud esse nisi praescientiam that the prouidence of God is nothing els but a certain prescience formul concord fol. 249. for here it is euident that God is not a foreâ—eer but a doer that all things in heauen and earth fall out according to his will as Psal. 135. 6. Whatsoeuer pleased the Lord that did he in heauen and earth c. And Luther himselfe was of an other iudgement whose words are these Deus omnia infallibili voluntate praevidet proponit facit c. that God by his infallible â—ill doth foresee propound and doe all things c. Polan Calvin further vrgeth this place against those which make a distinction betweene the will of God and permission As though he suffered some things which he would not haue done which should argue impotencie and weaknes in God as though he should suffer some things against his will A voluntarie permission there is in God in leauing men vnto themselues and suffering things to worke according to their kind but an inuoluntarie permission there is not in God to suffer any thing which he would not haue done He suffereth sinne to be done though he will it not to be done yet it is his will it should be done because he knoweth how to make it serue vnto his glorie yet he is no way the author of sinne nor yet accessarie vnto it 9. Controv. Against the presumption of the Pope who would be without checke and controlement v. 32. None may say vnto him What doest thou This prerogatiue and priuiledge this great king giueth
church should be alway discerned by this marke and note 2. for euen idolatrous kingdomes as that of the Assyrians which is held to haue continued aboue a thousand yeares for diuturnitie may compare with any visible Church 8. Controv. That the dominion of the Pope is temporall rather then spirituall Whereas the Hebrewes to prooue the Romane Empire which they imagine to be the fourth and the kingdome of Christ to concurre together to auoid that the fift kingdome should not be Christs which was to destroy the other foure doe giue instance of the Bishop of Rome who receiued his authoritie and preheminence from Constantine and other Christian Emperiours and doth now crowne and confirme the Emperour Burgensis and Pererius concurâ—ing with him doe answer to auoide this obiection that the Pope non tam corporaliter quam spiritualiter totâ— orbe regnet doth raigne rather spiritually then corporally throughout the whole world as appeareth in his power of binding and loosing Contr. This answer is insufficient and vntrue 1. for the Popes dominion medleth more with temporall then spirituall things as in making warre in taking vpon him to depose and set vp kings and to dispose of their kingdomes 2. and though he challenge to himselfe the chiefe stroke in the censures of the Church as in suspending excommunicating he vseth them onely for the augmentation of his temporall dominion he intendeth not thereby mens saluation 3. So in effect though vnder an other colour the Pope exerciseth the Imperiall authoritie as beeing risen vp out of the ruines of the old Empire as it is saide in the Reuelation c. 13. 12. he did all that the first beast could doe before him 9. Controv. That Antichrist is alreadie come Bellarmine to auoid this vseth diuers euasions 1. he saith that before Antichrist should come there should be ten kings which should diuide the Romane Empire among them Contr. This appeareth to be false out of the text 1. these ten kings must beare rule ouer the Saints before the comming of the Messiah and the erection of the fift kingdome v. 25. they shall consume the Saints 2. their kingdome must be destroied before Christ come v. 11. 3. after the destruction of them the kingdome of Christ must be set vp thorough the world which was by the preaching of the Gospel but this is done alreadie 2. He saith that the little horne is Antichrist which should come before the ende of the world Contr. This also is confuted by the same reasons 1. this horne is one of the ten kings which should beare rule ouer the Saints v. 25. which then were vnderstood to be the Iewes the people of God 2. this horne must be destroied before the kingdome of Christ be erected v. 11. 3. this horne was Antiochus Epiphanes as is before shewed who prefigured and shadowed forth Antichrist 3. He saith that this little horne shall arise from the nation of the Iewes Contr. It ariseth among the other hornes which were interpreted to be kings of the fourth beast and Monarchie therefore not from the Iewes 4. He addeth that by fraud and deceit he shall obtaine the kingdome of the Iewes Cont. But the text sheweth v. 21. that he shall make warre against the Saints he shall then ouercome them by force rather then fraud 5. Further he saith that this little horne which he taketh for Antichrist shall ouercome three kings of Lybia Egypt Aethiopia Contr. It is euident in the text v. 8. that the three kings which shall be subdued shall be out of one and the same kingdome v. 22. 24. the tenne hornes out of this kingdome are tenne kings 6. Likewise he saith that this horne shall subdue also the other seuen after it hath ouercome the three Contra. But no such thing is affirmed in the text 2. neither can it be so seeing these tenne kings are to succeede one an other the tenth and the last could not rise vp at the same time with the other tenne 7. An other of Bellarmines positions is that this Antichrist should raigne but 3. yeares and an halfe v. 25. Contra. 1. This was literally and historically fulfilled in Antiochus Epiphanes as is before shewed 2. Antichrist which was to come into the world must rise immediatly after the dissolution of the Romane Empire which onely letted while it stood the manifesting and appearing of Antichrist 2. Thess. 2. 4. Therefore the Romane Empire beeing now long since dissolued Antichrist hath bin a good while manifested in the world 6. Morall obseruations 1. Observat. The bed must be kept vndefiled v. 1. There were visions in his head vpon his bed God vsed to reueale himselfe vnto his seruants vpon their bed as beeing the fittest place for heauenly meditation when the soule was sequestred from all worldly affaires Therefore must we take heede that the bed be not defiled with any vncleane pollutions as are the beds of adulterous fornicators and wanton persons we should with Dauid water our couch with teares there meditate vpon God not make it a place of wantonnes and vncleannes 2. Observ. The conscience must be carefully kept and watched ouer v. 10. And the bookes were opened These are the bookes of euery mans conscience which are Gods faithfull witnesses and records in man as the wise man saith The light of the Lord is the spirit or breath of man and searcheth all the bowels Prov. 20. 27. that is mans conscience is as the Lords lanterne whereby he searcheth our secrets let vs therefore take heede what we write in these bookes of our conscience for whether it be good or euill there it will appeare either to accuse or excuse vs. 3. Observ. The word of God and the ministers thereof to be resorted vnto for our instruction v. 16. As Daniel to vnderstand this dreame went to one of the Angels which stood by so now because we haue no such accesse vnto Angels we must haue recourse to the ministers of Gods word which are said to be Angels of the Churches Apoc. 1. 2. 3. So Christ sent Paul to Ananias for further direction Act. 9. and the Angel sent Cornelius to Peter Act. 10. 4. Observ. Of the terror of the day of iudgement v. 15. I Daniel was troubled in my spirit c. If Daniel was so perplexed seeing the manner of Christs iudgement but in vision how much more terrible shall be the iudgement it selfe then all things which are now hid and secret shall be brought to light like as packes and fardels of wares are not opened till they come vnto the faire or market then the things hid before are openly shewed so all secrets shall be reuealed in that day the terror of that day should perswade men to take heede what wares they lay vp in their heart and conscience for then all shall be disclosed CHAP. VIII 1. The Argument and Methode IN this Chapter is set forth 1. a vision of the Persian and Grecian Monarchie to v. 15. 2. the interpretation thereof thence to
God 3. by the equitie and iustice of God v. 14. Then followeth the second part of Daniels prayer his deprecation and earnest petition wherein he prayeth for two things 1. that the Lord would turne his wrath from them 2. that he would returne and shewe his gracious fauour toward Ierusalem The first petition is enforced by these arguments 1. from the example of their deliuerance out of Egypt 2. by the effects thereof the renowne and praise which the Lord had obtained thereby 3. from the confession of their sinne 4. from Gods righteousnesse which must be vnderstood in keeping and performing his promise 5. from the sequell and euent they were become a reproach vnto their enemies 6. from the interest and propertie which God had in Ierusalem he calleth it his citie v. 16. The other petition that the Lord would shewe his fauour is amplified by these reasons 1. because it is his Sanctuarie 2. from the miserie and desolation thereof it lyeth wast and therefore was to be pitied 3. from the cause for the Lord the Messiahs sake 4. from the qualitie and condition of the people and citie they were the Church of God his name was called vpon among them 5. from the opposition betweene their worthines which they disclaymed and the Lords mercies which they onely relyed vpon 6. from the end he asketh that Gods name thereby might be set forth for thine owne sake O God Quest. 8. How Daniel prayeth for the deliuerance of the people seeing it was certainely promised after 70. yeares Daniel doth not pray so earnestly knowing the time prefixed of the 70. yeares to be expired as doubting of the fulfilling and accomplishment of the prophesie for he beeing not onely a faithfull man but a Prophet himselfe made no doubt but that God beeing most constant in not changing and most powerfull in performing what he hath decreed would accordingly remember his people These reasons then may be rendred why Daniel prayeth notwithstanding he was assured of the certaintie of this prophesie 1. Theodoret saith timens Daniel ne peccata Iudaeorum diuinis promissis obstarent preces apud Deum multiplicavit Daniel fearing least the sinnes of the Iewes might hinder the diuine promises doth multiplie his prayers before God c. The promises as likewise the comminations of God are of two sorts some are absolute which shall most surely come to passe such was the promise of the comming of the Messiah some are conditionall as was the promise that the seede of Abraham should inherite Canaan for euer which was vpon condition of their obedience Such was the commination threatned against Niniueh conditionall vnlesse they did repent and Daniel as Theodoret thinketh might take this promise of deliuerance after 70. yeares to be conditional and might feare least the sinnes of the people should hinder it 2. Hierome giueth this satisfaction Daniel prayeth not as incredulous sed vt quod Deus per suam promiserat clementiam per ipsius preces impleret but that what God had promised by his clemencie might be fulfilled through his prayers c. his meaning is this that as God had appointed the deliuerance of his people so also he had ordained the meanes that it should be obtayned by earnest prayers and supplications of his seruants for both of these doe fall vnder the diuine ordination res suus modus the thing it selfe and the manner and meanes thereof Lyran. So although God haue certainely preordained the saluation of the elect yet they must walke in the way which God hath appointed and vse the meanes to further their saluation 3. Lyranus addeth further Daniel also prayeth to this end vt ostenderet se gratum Deo de promissione prius facta to shewe his thankfulnes to God for so gracious a promise of their deliuerance alreadie made Quest. 9. Of the properties required in the prayers of the faithfull obserued here in Daniels prayer v. 20. 1. In that Daniel doth prostrate himselfe before the Lord humbly confessing his sinne it teacheth vs that our prayers must proceed from humility and contrition of heart therfore was the prayer of the Publican accepted but the proud Pharisies reiected because the one prayed in humilitie the other was puffed vp in pride 2. in that he did speake in his prayer therein is shewed that although God doe knowe our hearts and thoughts and in that regard needeth not to be informed by any voice yet he will haue vs by speach in our prayer to open our minds quo magis pietas nostra inardescat that our pietie and deuotion thereby may be kindled the more Oecolamp 3. Daniel perseuered in prayer he continued his prayer from morning to euening vnto the time of the euening sacrifice Oecolamp 4. he prayeth in charitie not for himselfe onely but for all the people of God So if we will haue our prayers to be heard we must offer them vp in loue as our Sauiour saith Mark 11. 25. when yee shall stand and pray forgiue if ye haue any thing against any man 5. Daniel prayeth in faith presenting his prayers before God onely before whom and not before any creatures we must prostrate our selues Bulling Quest. 10. Of the apparition of the Angel Gabriel v. 21. 1. He is called the man Gabriel beeing described by his name and the forme wherein he appeared some thinke he is called a man à virtute of his strength gloss interlin but it is rather to be referred vnto the shape wherein he appeared Polan 2. This Angel onely in the canonicall Scriptures is found expressed by â—ame As for the name Michael it is giuen vnto Christ who is the Lord Iehouah and is not the name of a created Angel as some learned Hebrewes also affirme H. Br. in Daniel And this may be the reason hereof why Gabriel onely is named of the Angels because he was the messenger and minister of the incarnation of that great Angel of the couenant who should be named and haue his conuersation among men 3. This Angel Gabriel was he that was sent vnto Zacharie and to the Virgin Marie to shewe the fulfilling and accomplishment of this prophesie H. Br. 4. And in that he saith whom I had seene in the vision before that is the vision set forth in the 8. cap. which was expounded vnto Daniel by the Angel Gabriel c. 8. 16. it maketh much for the confirmation of Daniel that hauing experience alreadie of the faithfulnesse of this holy messenger he should now be out of doubt Polan 5. He is said to come flying to signifie the diligence and readinesse of these holy spirits in executing the will of God and though the Angels are spirits and neither haue bodies or wings of their owne yet it is like that as the Angel here appeared in an humane shape so also he might seeme to come flying with winges Oecolamp Hugo Quest. 11. How Daniel discerned this to be a good Angel 1. Some by these fiue things would haue the apparition of good
kings not king L. S. of Persia. 14 Now I am come to shew thee what shall befall thy people in the latter or ensuing I. not last L. daies for yet the vision is for many daies not of these daies I. daies put absolutely without any other addition signifie many 15 And when he spake these words vnto me I set my face toward the ground and held my tongue 16 And behold as the similitude of man of the sonnes of men H. touched vpon H. my lips then opened I my mouth and spake and said to him that stood before me O my Lord by the vision my sorrowes are returned I. G. not my ioynts are turned out of their place L. V. B. or my inward parts are turned S. the word tzir signifieth sorrow anguish and I haue reteined no strength 17 For how can the seruant of that my Lord talke with that my Lord A. P. better then how can this seruant of my Lord talke with that my Lord. I. or how can the seruant of this my Lord talke with this my Lord. V. Pol. or how can the seruant of this my Lord talke with my Lord beeing such an one B. G. the demonstrative zeh that or yonder is in both places ioyned with adonai Lord see more qu. 17. following for as for me there remained no strength to me neither is there breath L. S. B. G. spirit V. the soule I. A. the first rather left in me 18 Then there came againe added H. and touched me as the appearance of a man and strengthened me 19 And said O man much desired peace be vnto thee be strong and be of good courage be strong be strong H. and when he had spoken vnto me I was strengthened and said Let my Lord speake for thou hast strengthened me 20 Then said he Knowest thou wherefore I am come vnto thee for now I will returne to fight against the Prince of Persia and as soone as I goe forth am going forth H. the Prince of Grecia shall come commeth H. not is come L. S. 22 But I will shew thee that which is expressed decreed G. appointed S. in the Scripture of truth and there is none that holdeth confirmeth himselfe H. with me in these things but Michael your Prince 3. The questions and doubts discussed 1. Quest. Of the excellencie of this vision reuealed in this Chapter and the two next vnto Daniel This vision which Lyranus counteth the ninth from the beginning of this booke c. 2. but indeede it is but the fourth vision which Daniel properly had beginning at the 7. chapter It is a most worthie and excellent vision in diuers respects 1. because of the preparation Daniel fasted and humbled himselfe 3. weekes of daies before this vision was shewed vnto him 2. The reuealer of this vision was the chiefe of the Angels euen Christ himselfe as is further shewed qu. 12. following who appeared not in the ordinarie shape of a man but in a glorious manner his bodie was as the Chrysolite and his face like lightning c. v. 6. Perer. 3. Whereas other visions were darke and obscure this vision is plaine and manifest and therefore it is said the word is true or proper not figuratiue H. B. 4. This vision is continued and contained in these three last chapters which was all one vision so were not any of the other so long continued and produced Iun. Polan 5. It is saide the time was long when these things should be fulfilled many yeares after some read and the power and force is great for the word is tzaba which signifieth an armie and so some of the Rabbins vnderstand here an armie of Angels which appeared to Daniel but the first seemeth to be the better sense Iun. Polan Some thinke that this was a long prophesie the accomplishment whereof is extended vnto the ende of the world Bulling Perer. But though in the last chapter mention be made by occasion of the resurrection yet this prophesie was properly fulfilled before the times of the Messiah though typically it may be applied to the times succeeding as concerning the perfection of Antichrist prefigured by Antiochus and other accidents which did befall the Church of Christ. 2. Quest. How the third yeare of Cyrus is here to be vnderstood 1. Some Greeke copies here for the third yeare doe read the first yeare of Cyrus the occasion of which error Theodoret thinketh to be this because it is said c. 1. 21. that Daniel was vnto the first yeare of Cyrus which doubt Theodoret thus taketh away because in the originall it is saide vnto one yeare of Cyrus not to the first But it is euident that in the Hebrew phrase one is taken for the first the solution then is this that Daniel continued in authoritie with the Babylonian kings and ministred vnto them as long as that Monarchie continued and then he serued Cyrus and Darius Lyran. Perer. Polan 2. This third yeeare of Cyrus some vnderstand to be the 4. yeare from the solution of the captiuitie first Darius raigned one yeare and died in the beginning of the next and then Cyrus succeeded But Cyrus and Darius raigned together because it is said c. 1. 21. that Dael was vnto the first of Cyrus which was in the first of Darius also for otherwise he should be omitted with whom Daniel was in great grace 3. The better opinion is that Cyrus in the verie first yeare when Babylon was taken gaue the Iewes libertie to returne in the second yeare they beganne to build and were the same yeare hindred and in the beginning of the third yeare this vision was reuealed vnto Daniel 4. This was the third and last yeare of Cyrus raigne ouer the Persian Monarchie who raigned 30. yeares in all and in the 28. yeare of his raigne ouer Persia he tooke Babylon Polan Pellican he did not raigne 30. after the taking of Babylon as M. Liuely Pererius with others thinke Quest. 3. Of Daniels vnderstanding of this vision Here is to be considered a threefold distinction of those which haue visions 1. Some haue visions but they vnderstand them not such were Pharaoh Nebuchadnezzar and Balthazar and of these Gregorie saith cum aliquid ostenditur intellectus non tribuitur prophetia minime est when any thing is shewed and vnderstanding not giuen it is no prophesie neither are they Prophets to whom such things are shewed c. And Augustine saith magis Ioseph Propheta fuit qui intellexit c. Ioseph was rather a Prophet who vnderstood the dreame then Pharaoh which had it and vnderstood not 2. Some there are which may vnderstand in some sort and haue the gift of prophesying and yet not be in the state of grace such an one was Balaam who vttered most cleare prophesies of things to come And that the gift of prophesie may be separated from the grace of God and charitie the Apostle sheweth 1. Cor. 13. 2. If I had the gift of prophesie c. and had no
Persarum inimicae populo Dei which Prince it is not to be doubted but was the aduersarie power which fauoured the nation of the Persians which was an enemie to the people of God c. Cassian collat 8. c. 13. Rupertus also concurreth with him prudens auditor principes illos angelos malos intelligere non dubitaret a discreete hearer will not doubt to vnderstand by those Princes of Persia and Grecia the euill Angels the euill angel of Persia laboured to keepe the people in captiuitie because he was delighted with their afflictions and would haue the Persians thereby sinne more grieuously by oppressing the Lords people the euill Angel of Grecia laboured for the same reasons to bring them in captiuitie to the Grecians Thus Hugo Cardinal deliuereth Hieromes exposition of the same opinion that this Prince of Persia was Satan are Melancthon Osiander and Pappus But thus it may be obiected against this exposition 1. the euill angels are not able to resist the good but the most inferiour of the good angels is of greater power then the most mightie of the euill for as Thomas saith ordo gratiae praeponderat ordini naturae the order of grace preuaileth against the order of nature To this it is answered that the euill angels haue not power to resist the good by any naturall facultie but by reason of the sinnes of the Iewes malus pugnat accusando bonus defendendo the euil doth fight in accusing the good in defending And Rupertus sheweth how the euill angel withstood the deliuerance of the Iewes foure waies 1. instigando ad gravissima scelera by prouoking them vnto great sinnes whereby God should be offended with them 2. exaggerandis bonis quae in captiuitate possidebant by amplifying and setting forth those good things which they enioyed in Babylon 3. alienando animum Cyri by alienating the minde of Cyrus from them 4. and by accusing them and presenting their sinnes before God so Rupert lib. 9. de victor verb. c. 6. Contra. But it is euident by the text that no such resisting by perswasion suggestion or seduction is meant but by a contrarie power and endeauour because the Angel speaketh of Michaels ayding and helping him against the Prince of Persia v. 13. and v. 20. of his fighting with the king of Persia. As the angel fighteth against him so the Prince of Persia resisted the Angel But he did fight not by perswasion or suggestion but by hindring and suppressing his enterprises 2. Againe it is obiected that the euill spirits are not made presidents of nations as some imagine that euery nation and kingdome hath both a good and euill angel set ouer it to this it is answered that the euill spirits haue not this power giuen them of God ouer nations but they haue it by reason of mens sinnes and indeede the Persians and Grecians worshipped deuills in their idols and so they themselues made the deuills and euill spirits their Princes Contra. True it is that the Prince of darknes ruleth in the hearts of the disobedient but it is one thing to seduce and entice men vnto sinne an other to manage the affaires of kingdomes This Prince of Persia hindred the building of the Temple and the returne of the people This Satan had no power to doe otherwise then by his ministers and instruments So then the euill spirits are the Princes of darknes and of the world of the wicked but Princes of countries and kingdomes they are not Satan indeede saide vnto Christ that all the kingdomes of the world were his to giue to whome he would Luk. 4. 6. but therein he lied for the earth is the Lords and all that therein is Psal. 24. 1. 2. An other opinion is that this Prince of Persia was a good Angel to whome the care of that nation was committed of this opinion are Gregorie Theodoret Thomas 1. p. q. 123. ar 7. Lyranus Carthusianus vpon this place and Vatablus in his annotations and Pint so also Oecolampad Pellic. And whereas one Angel is said to withstand an other it is not they say so to be vnderstood as though they did contend and striue together but as long as the will of God is not yet reuealed the Angels populorum quibus praesunt diuersa merita exponunt coram Deo doe onely lay open before God the diuers state and deserts of the people ouer whome they are set Perer. yet so reasoning the case vt quando revelata fuerit divinâ— voluntas simpliciter concordent that after Gods will is reuealed they simply accord together Lyran. Pererius bringeth in the Angels thus reasoning together first the Angel of the Persians thus alleadgeth that it was not fit for the Iewes to returne 1. because it was profitable for them to be vnder affliction in their prosperitie they would quickly forget God 2. And their sinnes were so great that they deserued a longer time of captiuitie then for 70. yeares 3. And beside some respect was to be had vnto the Persians that they by the Iewes cohabiting among them might be brought to the knowledge of the true God On the other side Gabriel for the Iewes might thus alleadge 1. that it was requisite they should now be deliuered as God had promised seeing the 70. yeares of captiuitie was determined 2. there was great feare least if they should continue longer among the Idolatrous Gentiles they might sooner be peruerted to idolatrie then the other conuerted to their religion 3. And though they were vnworthie in respect of themselues of this benefit yet the Lord would respect them for the Messiahs sake that was to come of that nation Contra. 1. It is a very base thing to imagine that there is any such altercation or dispute betweene the good Angels among whome there is a most sweete concent and harmonie If Satan be not diuided against Satan Matth. 12. 25 26. but they worke together to vphold their kingdome much more doe the good angels consent together to doe the Lords will 2. All the Angels are sent forth to minister for their sakes that shall be heires of saluation Hebr. 1. 14. therefore they will not perswade any thing against the people of God 3. If they rest contented when Gods will is knowne then they would not reason against the deliuerance of the people of Israel wherein the Lords will pleasure was reuealed alreadie 3. Therefore this Prince of Persia was none other then Cyrus or Cambyses in his absence beeing at this time in warre â—gainst the Massagetes who by the suggestion of some enemies to the Iewes and false informations giuen in against them caused them to cease from building of the Temple All this was no doubt wrought by the malice of Satan But Cambyses is this Prince of Persia who withstood the Angel not as opposing himselfe but interposing his authoritie to hinder the worke of Gods house which the Angel furthered And who this Prince of Persia was the ende of the verse sheweth where the Angel nameth
the kings of Persia. 21. Quest. How the Prince of Persia is said to haue withstood the Angel 1. They which vnderstand the Prince of Persia here spoken of v. 13. and the Prince of Grecia mentioned v. 20. to be euill angels doe verily thinke that there is striuing and fighting betweene them in deede as Cassianus thus conludeth Discordias gentium conflictus quos istis instigantibus inter se gerunt etiam contra se aduersae exercent potestates the discords and conflicts of the nations which they make among themselues by the instigation of these spirits euen the aduersarie powers doe exercise among themselues c. He thinketh that by the variance betweene nations which is caused by euill spirits the Deuills themselues may be thought likewise to be at variance 2. Rupertus goeth further Etiam sibimet semper dissentiunt inter eos semper sunt iurgia quia superbi sunt the euill Angels doe not onely resist the good but they are at variance betweene themselues alwaies and there are continually brawles among them because they are proud c. But both these opinions are contrarie to that saying of our Sauiour that Satan is not diuided against Satan for then his kingdome could not long stand 3. The euill Angels likewise resist the good as Hierome saith in this place enumerando peccata Iudaeorum by rehearsing the sinnes of the people for the which they were iustly held in captiuitie and Rupertus sheweth how they contradict the good Angels about our praier nostra contra nos declamando causas iniustitiae c. by declaiming against vs shewing our vnrighteousnes for the which we deserue not to be heard But in this sense they might as well be said to contradict God and to withstand him when they seeke to hinder his gratious will and purpose toward his and thus the euill angels oppose themselues not onely 21. daies but continually they neuer giue ouer 4. Pappus seemeth to vnderstand this resistance of the Deuill of his suggestions and tentations which he worketh fiue waies 1. by peruerting the vnderstanding and iudgement and corrupting it with error as Idolaters and heretikes are seduced 2. by incensing the will and affections to anger enuie lust and such like 3. by offering the obiects and occasions of sinne as opportunitie of time person place 4. by driuing men to despaire through aduersitie and affliction 5. by puffing them vp with prosperitie But this is not the withstanding here spoken of which continued but an 21. daies whereas Satan neuer ceaseth in this manner to tempt 5. Some referre it vnto Satans instruments that Satan in respect of them is said to resist because he turned the minde of Cambyses and of the nobles of Persia against the people of God Osiand Indeede Satans instruments properly resisted herein as is before shewed But Satan is not here said to resist in them for then they should haue resisted still for Satan neuer left egging and stiâ—â—ing of them vp against the Church of God 6. They which vnderstand and this of the good Angels doe thinke they are said to resist and withstand one an other allegando contraria merita c. by alleadging the diuers merits of the nations ouer the which they are set Lyran. Pint. with others but this is confuted before in the former question 7. This Prince of Persia then beeing vnderstood to be Cambyses the gouernour of Persia he is saide to withstand the Angel not that any morall Prince can oppose himselfe against the Angels but this was done per accidens by an accident because mora iniecta est Angelo the Angel was staied beeing occupied in hindring the contrarie endeauours of the Prince of Persia against the people of God who while he practised against the Church of God whose cause the angel sought to further is said to withstand him Iun. in commentar 7. Vatablus thinketh that this is but a prase of speech that one Angel withstood an other res exprimit Scriptura more nostro the Scripture expresseth things according to our manner Emmanuel Sa resolueth thus that it seemed an hard thing to him to vnderstand and admirable how there should be any contention among the Angels the best resolution then is to insist vpon the plaine and literall meaning that this Prince of Persia was Cambyses as is shewed before 22. Quest. Who this Michael was that helped the Angel 1. The most take Michael for one of the chiefe Angels which assisted Gabriel Hierom Pintus Pererius Bullinger Oecolamp with others and Lyranus thinketh that this Arkangel had the protection of all the people of God wheresoeuer as this Angel was set ouer those which were left in Persia. 2. But the better opinion is that this Michael was none other but Christ the Sonne of God the Prince and chiefe of the Angels the reasons are these 1. the word Michael signifieth who is as God whereupon it can not be inferred that he is not God for the essence of the Sonne is not compared with the essence of the Father but the comparison is of their persons and so Christ is called the image of the inuisible God Coloss. 1. 15. the ingrauen image of his person Heb. 1. 3. 2. He is called the cheife of the Angels who are called Princes in comparison of all other terrene Princes the word achad here vsed signifieth as well the first as one as the word achath of the same sense is taken Dan. 1. 21. he was vnto the first yeare of Cyrus Christ then was not one but the first or chiefe of the Princes that is the Angels 3. This Michael is called the Prince of the people of God v. 21. who is Christ and the great Prince c. 12. 1. 4. He is saide to helpe the Angels then he was greater then the Angels for there is no power greater then the Angelical power but the diuine onely Polan Melancth Genevens H. Br. Iun. all consent that Michael is not here a created Angel but Christ Iesus the Sonne of God the Prince of the Angels M. Calvin leaueth it as a thing indifferent 23. Quest. How Michael helped the other Angel 1. Lyranus thinketh that he was a superiour Angel and so helped him as beeing of greater power but God would not employ an Angel in the defense of his Church not beeing of power sufficient to goe through with the busines 2. Pererius thinketh he helped him validissime repellendo rationes Principis Persarum by valiant repelling the contrarie allegations of the Prince of the Persians whome he supposeth to haue beene a good Angel But it is an inconuenient thing to imagine that there is such dispute and arguing among the Angels 3. Oecolampad who taketh the Angel that speaketh to Daniel to be Christ and Michael for another chiefe Angel maketh this the sense that Christ calleth an Angel his â—elper vt commodius fauere videatur that he might seeme more commodiously or fitly to fauour and protect his people his meaning is that Christ
Oecolamp but it is shewed before quest 25. 2. that many things are vttered by the Angel which can no way agree vnto Christ. 3. Some will haue that to be an Angel which was seene of Daniel v. 4. but he that stretched forth his hand they thinke to be the sonne of God whose office it is to comfort and strengthen Osiand But if that glorious vision should be of an Angel and the appearance of a mans hand signified Christ the minister should haue appeared more gloriously then the Lord. 4. Some thinke that these things were done interchangeably that some things were done by the Angel some by Christ the touching of him with an hand was Christs action but when mention is made of Michael the angel speaketh of this opinion seemeth Iunius to be in his commentarie vpon these words one like the similitude of the sonne of man touched my lippes personam agentem Christum designari minime dubium est qui singularia praecipua opera sibi in hoc reuelationum genere reseruavit it is not to be doubted but that Christ is signified to be the person agent here who in such kind of reuelations reserueth the most singular and speciall workes to himselfe c. But it was the same person which touched Daniel and strengthened him and after spake vnto him as is euident v. 11. and 19. let my Lord speake for thou hast strengthened me Now it is the Angel that spake to Daniel for he speaketh of Michael whom Iunius well vnderstandeth here to be Christ as of an other person beside himselfe therefore it was he also that touched him 5. Wherefore it beeing confessed and graunted that it was Christ which appeared v. 4. yet the rest is done by an angel who as Polanus well saith tanquam Dei administer as Gods minister on this behalfe doth minister strength vnto Daniel and this may be made plaine by these two reasons 1. because the same person strengtheneth Daniel and speaketh vnto him beeing strengthened as is euident v. 11. and 19. 2. and the like was done by the Angel Gabriel before c. 8. 18. who touched Daniel and set him vp in his place And so Iunius in his annotations thinketh that this was the angel Gabriel that touched Daniel in the similitude of a man in v. 16. Quest. 27. Who is meant by the Prince of Grecia 1. Some doe here vnderstand by the Prince of Persia and Grecia the euill angels which bare sway in those kingdomes and 1. some thinke that those euill angels did oppose themselues one against another as Hierome saith that the Prince of the Grecians came into Gods presence vt accusaret Persarum principem to accuse the Prince of the Persians that the kingdome of the Macedonians might succeede in place of theirs 2. others thinke that â—his euil angel of Grecia did not so much set himselfe against the angel of Persia as against the people of God seeking to hold them vnder in captiuitie also vnder the Grecians Osiand 3. Rupertus likewise vnderstandeth this place of the euill angels but thus applyeth it that they set the Persians and Grecians together by the eares for about the same time Darius the 3. king of Persia was ouercome of the Grecians and his sonne Xerxes after him comming against the Grecians with an huge armie was constrained to flee away with shame 4. Melancthon saith that the good angels did fight against the euill angels of Grecia which stirred vp the people of Ionia to rebel in Cyrus time who were suppressed by Harpagus But all these are wide for 1. the euill spirits are not said to be Princes of countreys 2. neither are those subtile spirits at variance among themselues 3. and here the Prince of Grecia is brought in as assisting the angel against the Prince of Persia but the euill angels doe not ioyne with the good 2. Some take these Princes to be good angels and these also are of diuerse opinions 1. Some thinke that the prince of Grecia did fight that is the good Angel also of Grecia did reason the case with Gabriel that the Hebrewes should not yet be deliuered and that the Grecians were more to be respected then they Theodoret. 2. Gregorie giueth an other reason because Iudaei aliquid in Graecos commiserant the Iewes had committed somewhat against the Grecians which was obiected by the angel president of Grecia why they should not be deliuered so Gregor lib. 17. moral c. 8. But the Iewes are not found to haue had any dealing at all with the Grecians vntill Alexanders time and the Iewes were deliuered out of captiuitie alreadie therefore that could not now be hindered 3. Some thinke that the angel of Grecia expostulated for the wrongs which the Persians had done vnto the Grecians Oecolamp 4. Some thinke that this angel after he had finished his battel with the Prince of Persia he was afterward to goe against the Prince of Grecia Sa. But how can it be imagined that there should be such expostulating and parts taking among the angels for warres and strife doe arise of naturall desires as S. Iames saith 4. 1. From whence are wars and contentions among you are they not hence euen of your lusts that fight in your members 3. Bullinger thinketh that by the Prince of Grecia may be vnderstood some man of Grecia that appeared in vision as approaching vnto God as by way of aduise or consultation But an angel reporteth this who haue not visions shewed them as men 4. The best sense then is this that by the Princes of Persia and Grecia are vnderstood the kings of the Persians and Grecians with the one the Angel himselfe wil encounter now and the other namely the Prince of Grecia in time to come should be raised vp against him also So two things are here declared by the Angel first that he will goe forth and fight against the Prince of Persia for both Cyrus after the edict for the reedifying of the Temple was reuersed prospered not but was slaine in the Scythian warres and Cambyses likewise fell into great enormities first he caused his owne brother Tanaoxares to be killed beeing falsely accused by Sphendadates the Magician of some practising against Cambyses he made his mother drinke poison and so die he killed his owne sister beeing his wife and great with child his wife Roxane brought forth a child without an head which the wisemen interpreted that he should haue no heire to succeed him in the kingdome At the last he was wounded with his owne sword falling out of his sheath and so died Secondly the Prince of Grecia is armed against the Persians for beside that many valiant captaines of the Grecians were raised vp as Leonides Miltiades Themistocles which put the Persians to the soile in Darius Hystaspis and Xerxes raigne at the length Alexander captaine of the Grecians was stirred vp who ouerthrewe the Persian Monarchie Quest. 28. Of the originall of the Grecians here called Iavan v. 20. 1. Though the
11. epist. c. 3. These scrappes of some auncient writers the Romanists in these daies haue gathered vp who affirme the same that Antichrist shall haue his seat at Ierusalem reedifie the Temple and command circumcision The same is the generall opinion of the Iewes that when their expected Messiah commeth the citie and Temple shall be built againe and he shall restore vnto them their kingdome and countrey be a victorious conqueror suppressing the armies of Gog Magog Now then as the Romanists themselues hold the obstinate Iewes to be in error that denie the Messiah and Christ to be come looking for an other so they making their Antichrist to be the same with the Iewes Messiah are in the like error expecting for the comming of an other Antichrist who long since is come alreadie and manifested in the world and as soone shall the Iewes Messiah come as this their imagined Antichrist Hauing now thus briefly discouered these errors of the Romanists concerning Antichrist we will now come to set forth the true signes and marks whereby the Antichrist is discouered and so find him out where he is 10. Controv. Of the true markes whereby Antichrist may be discerned 1. As he is called Antichrist so he shall in all things be opposite and contrarie vnto Christ. 1. Christ was most holy and by the spirit of God which remained in him was mooued in his thoughts words and workes onely to that which was good but Antichrist by the operation and instinct of Sathan shall be stirred vp vnto all kind of euill this Pererius confesseth how this hath bin performed in that Romish chaire of pestilence all the world seeth and they which are not wilfully blinded must needes acknowledge what blasphemie idolatrie profanenes vncleannes of life murders and other impieties haue beene committed by that Sea hath beene abundantly shewed elswhere so that that title which the holy Apostle hath giuen vnto Antichrist calling him the man of sinne 2. Thess. 2. 8. doth more fitly agree vnto none then to the Bishop of Rome 2. Christ was humble and meeke but Antichrist shall be most proud 3. Christ was most obedient vnto his father and gaue most honourable testimonie of him Antichrist shall be most contumelious and blasphemous against God and therfore he is said Apoc. 13. to be full of the names of blasphemie 4. Christ came to preach the truth Antichrist shall be the sower of all corrupt and false doctrine 5. Christ said his kingdome was not of this world but Antichrist shall altogether seeke the pompe and glorie of this world 6. Christ was the head of all good and holy men and Antichrist shal be caput malorum the head of the euill and wicked men These notes and marks Pererius giueth of Antichrist shewing wherein he shall be an enemie and aduersarie vnto Christ. All which notes and markes doe most fitly agree to the Bishop of Rome for what place can shew more examples of all kind of wickednes then that who is more proud and ambitious blasphemous then he where is taught more false and corrupt doctrine then there who seeketh more the outward pompe of the world then he and who els chalengeth to be head of the malignant Church but he 2. Pererius saith that Antichrist shall be a great dissembler and hypocrite he shall make a shew of three great vertues chastitie abstinencie and pietie And who maketh a greater shew of these then the Pope he would seeme to be so chast that he forbiddeth his Clergie lawfull marriage yet suffering them to practise secretly all kind of vncleannes he would seeme to be abstemious in forbidding the vse of lawfull meates and for his pietie he will be saluted and called the most holy father 3. Antichrist shall corrupt many with his great gifts and liberall rewards And so the Pope hath Cardinals hats Archbishops palles Bishops miters and other dignities with ample and large reuenues to bestow vpon his followers as Bishop Fisher in king Henries daies was rewarded with a Cardinals hat for his good seruice in maintaining the Popes supremacie but the head that should haue worne it was first set vp vpon London bridge Bellarmine for his great paines taken in defending of the Popes supremacie and other points of Antichristian doctrine was made a Cardinal 4. Pererius addeth further that whome Antichrist cannot winne with flatterie gifts he will seeke to ouercome by terror and torments lib. 14. in 11. Dan. v. 21. Such hath beene the practise of the Antichristian Prelates as the former daies of persecution in England doe plentifully testifie for first they would set vpon the faithfull seruants of God by flatterie and faire promises and so not preuailing they would threaten faggot and fire this may be euidently seene in the examinations of the blessed seruants of God D. Taylor M. Philpot. M. Bradford with the rest 5. Last of all Antichrist shall deceiue saith Pererius faciendo plurima admiranda prodigia by working many prodigious things And this hath beene the continuall practise of the Papal Church with forged miracles to deceiue the simple people as hath beene before declared And hitherto I haue followed Pererius steppes shewing how his markes of Antichrist doe most fitly agree vnto his Pope holy father the Bishop of Rome 11. Controv. How the description of Antiochus historically doth typically decypher the Pope and Antichrist Though in this propheticall narration of Daniel c. 11. from v. 21. to the ende Antiochus be properly described yet figuratiuely it may be applyed vnto Antichrist And it letteth not that Antiochus was a ciuill and temporall king and the Pope taketh vpon him chiefely to be a spirituall gouernour for as Doeg notwithstanding he was one of Sauls courtiers yet was a type of Iudas one of the twelue Apostles as appeareth Psal. 69. 26. and 109. 8. compared with Act. 1. 20. And so Achitophel also one of Dauids politike Counsellers of state a figure of the same Iudas Psal. 55. 14. and Mark 14. 20. So Antiochus as well may be a figure and type of the Antichristian Prelate 1. Antiochus is said to be a vile and abiect person and not to haue come vnto the honour of the kingdome by any right and title or by consent or election but by flatterie So the Romane Bishop was at the first of small respect who by little and little vsurped ouer the Church not by any right or title thereunto or by common consent and suffrage of the Church but by flatterie and deceit Bulling Polan Hereunto also agreeth the former prophesie c. 7. 8. where this enemie vnto the people of God is called a little horne in respect of his obscure and base beginning and Reuel 13. the beast which signifieth Antichrist is said to ascend out of the â—arth 2. Antiochus is set forth as a victorious conqueror the armes shall be broken before him v. 22. So the Antichrist of Rome hath much preuailed and prospered in the world though not so much