needs be vnderstood of the kingdome of Alexander the great who ruinated the Persian Monarchie be therefore succeeding next vnto them must needes make the third The Rabbins here very ignorantly instead of Alexander the great sonne of Philip whose kingdome they confound with the Persian and make them both but one doe supplie Alexander the sonne of Mammea Emperour of Rome because they would auoid so cleare a prophesie of the kingdome of the Messiah But herein they shew their great blindnes and ignorance for this Alexander was Emperour when the halfe part of the Prouinces almost were fallen from the Romane Empire and he had neuer any absolute gouernment but was as it were pupill vnto his mother and he had an ignominious death beeing slaine of his owne souldiers in his Tent. Calv. Prosper also whome Paulus Orosius followeth are deceiued who take this third Monarchie for Carthage for it succeeded not any of the other Monarchies 2. This third Monarchie is resembled to the bellie and the thighs 1. because as the bellie is the next to the breast so this Monarchie succeeded next vnto the Persian 2. like as the meate passeth through the bellie but there staieth not so Alexander got many kingdomes but he long enioyed them not they were quickly after his death diuided among his captaines 3. This resemblance also fitteth the intemperancie and incontinencie of the Greeke state which Alexander was not so much touched with as his captaines that succeeded him 4. And further the bellie signifieth gluttonie excesse and riot to the which Alexander was much giuen for his intemperate drinking of wine obscured all his other vertues he would drinke wine so excessiuely that he did lie sometime three daies till he had slept it out he also appointed games and prizes for the best drinkers one Protarchus for drinking vp foure great measures of wine called congij which euery one contained a gallon and a pint was rewarded of him with a talent but within three daies he died of drunkennes and so did 41. more In his drunken fit at the enticement of his harlot Thais he commanded the most famous citie of the East of the Persians called Persepolis to be set on fire And at an other time in his drunken moode he killed Clytus his faithfull counsellour which afterward so grieued him that his friends could hardly stay him from killing himselfe Hereupon this saying was taken vp of Alexander that he was more gentle toward his enemies in battell then toward his friends at bankers Some doe excuse this his immoderate drinking of wine by the hote and fierie constitution of his bodie which is thought to be the cause of the sweete smell that came from his bodie as in hote countries there are the sweetest smells and perfumes But the drinking of wine did more inflame him beeing hoat by nature as we see that for the same cause in hote and burning feuers Physitians forbid the vse of wine or any hote drinke therefore this doth nothing excuse his vnsatiable appetite that way 3. By the brasse 1. some vnderstand the eloquence of the Grecians quia as tinnit clarius because brasse maketh a better sound then other mettalls Lyran. 2. some interpret it of Alexanders great fame cuius sonus longe lateque diffusus est whose sound was spread farre and wide Hug. 3. some applie it to his warrelike disposition for they vsed brasen armour in times past and hereby is signified the troublesome and vnquiet state of that kingdome for in 12. yeares space he conquered all the East part of the world Polan 4. But this Monarchie is compared to brasse rather because it was more hard and troublesome not onely to other nations whome Alexander would neuer suffer to be in rest insomuch that the Macedonians reioyced when Alexander was dead as thereby gaining their rest and quietnes but also to the people of God for first he came against Ierusalem with an hostile and cruell minde if the Lord had not staied him by a vision in the night as he himselfe confessed when Iaddua the high Priest met him the next day and after that he gaue wicked Samballat leaue to build an other Temple in mount Garizim which enterprise Nehemiah by his faithfull endeauour had hindred before whereof he made Manasses the brother of Iaddua Priest and by this meanes both the state of the Church and Commonwealth was much weakned among the Iewes Ioseph lib. 11. c. 8. Alexander also was himselfe of a restles nature for when he had heard that his father Philip had conquered any citie he would say that his father left nothing for him and when he likewise had heard of the Philosopher Anaximander that there were many worlds he wept because he yet had not conquered one Thus this Monarchie was brasen-like to the rest because the state of the people of God more declined still and waxed worse and worse 48. Quest. Of the largenes of Alexanders Empire and of other memorable and notable things in him 1. This was admirable in Alexander that at 20. yeares of age after the death of his father Philip he enterprised to conquer the world vnto which yeares such constancie fortitude wisdome counsell experience as appeared to be in Alexander are very rarely incident 2. It was also wonderfull that Alexander with so small an armie hauing not aboue 40. thousand with so small prouision carrying but vittaile for 30. daies and but 70. talents should take in hand such a great enterprise 3. His successe in battell was admirable he neuer encountred any enemie but he ouercame him neuer besieged citie but he tooke it and in 3. battels one at the flood Granicus an other at Issus in Cilicia the third at Arbella he ouercame all the power of Asia Darius hauing in his armie 10. hundreth thousand men aboue one for tenne 4. As was his successe in battell so was as the Gentiles call it his good fortune for himselfe or rather his prosperous deliuerance from many daungers that oftentimes he had receiued deadly wounds and yet recouered was in a manner dead and yet reuiued insomuch that Curtius writeth of him cum plurimum virtuti debuerit plus eum fortunae debuisse c. as he did owe much vnto vertue so yet he owed more vnto fortune which of all men liuing he seemed onely to haue power of yet Plutarke in his two orations which he made of that argument sheweth that more is to be ascribed to Alexanders vertue then to his good fortune 5. The largenes of his Empire was wonderfull for he subdued the more noble part of Europe Syria and Egypt all Asia and India vnto the riuer Ganges yea Plinie writeth that in the vtmost boundes of the Sogdianes he built the citie Alexandria where Hercules Semiramis and Cyrus had set vp altars before him as boundes of the Empire Lysippus the painter hereupon made the picture of Alexander looking vp to heauen with this posie Iupiter asserui terram mihi tu assere coelum
But they did much seruile worke vpon this day as in carrying the crosse pitching of it into the ground raising of it vp nayling Christ vnto it And indeede they themselues also resolued not to put Christ to death vpon the feast day Mark 14. 2. Ioseph Scaliger here answereth that the day wherein Christ suffered was the first day of vnleauened bread but not of the paschal solemnitie But this distinction is contrarie to the place before alleadged out of Exodus where the 15. day which was the first of vnleauened bread as likewise the seauenth and last are named to be daies of solemne assemblies wherein no seruile worke should be done sauing about that which they did eate 3. The day wherein Christ suffered is called the preparation of the Passeouer Ioh. 19. 14. it was not then the day of the Passeouer it selfe Ioseph Scaliger answereth that the preparation was not the whole day but onely after the ninth houre as he alleadgeth out of a certaine Edict of Augustus But 1. it appeareth that the preparation was the whole day at the least from the sixt houre as in the same place the Euangelist saith it was the preparation of the Passeouer and about the sixt houre 2. If then it were the preparation of the Passeouer then was not that day the first of the Passeouer 4. Paulus Burgens somewhat to helpe out this tradition of the Iewes his countreymen who deferred the Pasch if it fell out vpon the 6. day of the weeke to auoid the concurrence of two festiuall daies saith there was a double account of the 14. day of the Moone vna vera legitima secundum veram computationem Christi c. one was the true and lawfull day according to the true computation of Christ who knew all the mysteries of the law the other was legitima secundum communem assuetam computationem aliorum lawfull also according to the common and accustomed computation of others c. M. Lydyat also sheweth that the difference betweene the obseruation of the Pasch betweene our blessed Sauiour and the Iewes did arise hereupon because Christ reckoned the daies according to the computation of the naturall years but the Iewes followed the Syro-Grecian account found out by Callippus beginning the moneths not as the Hebrewes at the new Moone but as the Grecians beganne their moneths so that the Iewes began their moneth Nisan as the Grecians did their moneth Xanthicus which that yere beganne one day after the new Moone Lyd. de emend temp p. 179. Both these might very well concurre together that the Iewes did keepe another day of the Passeouer then Christ and his disciples both vpon a blind tradition to auoide the concurrence of two Sabbaths and because they followed a strange computation But it is euident hereby that they did not eate the Passeouer the same day with Christ and that they did breake the law of Moses in receiuing a forren computation of their moneths which was not lawfull howsoeuer Burgensis in fauour of his countreymen excuse it by the vsuall custome 74. Quest. Who are meant by the people of the Prince to come v. 26. There are diuerse expositions of these words 1. Some doe put the people in the accusatiue case he shall destroy the citie and Sanctuarie the people of the Prince to come 2. Some doe make it the nominatiue the people of the Prince to come shall destroy the citie and of either of these interpretations there are diuerse kinds Of the first 1. Some read thus he shall destroy the citie with the captaine to come Sept. but the word with is not in the originall 2. Iunius thus interpreteth he that is the Messiah the Prince shall destroy the people of the Prince his owne people which shall come that is which shall be then So also M. Br. he shall destroy the people of the Prince in the next generation But 1. it should seeme not to be so proper a speach he that is the Messiah the Prince should destroy the people of the Prince that is his owne people 2. and in the original there is no coniunction to couple them together the words standing thus and the citie and the Sanctuarie shall destroy the people c. but in this sense a coniunction must be supplied and the people c. 3. and though the word nagid prince were before ioyned with Messiah yet here beeing put alone it is not necessarie so to vnderstand it of the Messiah 4. neither were the Iewes then the people of the Messiah whom they had reiected and crucified 2. Of the second sort are these interpretations 1. Polanus giueth this sense the people of the Prince to come that is the Gentiles who should become the people of Christ beeing conuerted to the Gospell shall destroy the citie But the Romanes were not at that time when they sacked Ierusalem conuerted to the faith of Christ and so not his people 2. M. Liuely by this word to come vnderstandeth the strangers and commers which are opposite to inhabitants as the word is vsed Gen. 42. 5. the sonnes of Iacob came to buy food among those that came so his meaning is that the citie and Sanctuarie should be surprised by strangers and commers but the word haba to come seemeth rather to be referred vnto the time following then to the condition of the people though it be true that Ierusalem was spoiled by forreners and strangers 3. Some reade the principall people of the Prince or captaine to come Vatab. and he thinketh the destruction of the citie to be imputed vnto the people rather then their captaine because Titus would haue defended the Sanctuarie from the spoile of the souldiers but the word is nagid which signifieth a Prince not principall and the other obseruation seemeth to be somewhat too neere and curious 4. Oecolampadius by this captaine vnderstandeth Pompey the great who tooke Ierusalem and slew 12000. Iewes and afterward Crassus robbed the Temple and then Herod and Sosius made hauocke of the citie But this captaine with his people were to come after the Messiah was slaine which was spoken of immediately before 5. Wherefore by the Prince and people to come are signified Vespasian and Titus his sonne with the Romane armie which should besiege the citie and destroy both it and the Temple as Bulling Calv. Osiander doe well vnderstand it so also Lyranus and this is agreeable to that prediction of our Blessed Sauiour Luk. 19. 43. The dayes shall come vpon thee when thine enemies shal cast a trench about thee c. and shall make thee euen with the ground c. here the destruction of the citie is ascribed to the enemies not to the Messiah their Prince 6. Hugo thinketh it may be applyed also to that destruction of the citie which was after this by the Emperour Elius Adrianus But our Sauiour appointeth the time when all this should be fulfilled Matth. 24. 34. This generation shall not passe till all these things be done
iudicaretur defuisse praesidium that the one had Gods helpe to change him the other wanted it and so was hardened But if any thinke further that this is vniust that God should assist one and not an other the Apostle answereth The Lord hath mercie on whome he will and whome he will he hardeneth Rom. 9. And so he concludeth omnia illa adiuvante Domino perfici vel deserente permitti nolente vero Domino nihil prorsus admitti c. that all these things are perfited and brought to passe God so helping or permitted God so forsaking them but nothing is committed God beeing not willing 46. Quest. Why Nabuchadnezzer beeing thus conuerted the Iewes kept in captiuitie were not deliuered nor Iehoiachin released out of prison 1. Though Nabuchadnezzer beeing thus brought to acknowledge God did incline also to sauour his people which in all likelihood was the more encreased by Daniels meanes who was greatly honoured of the king yet the people remained in captiuitie still either because Nabuchadnezzer liued not long after this and so could not perfit his fauour toward them or rather this was the cause Daniel knew by the prophecie of Ieremie that 70. yeares were determined for the captiuitie of the people and therefore expected the ende and expiration of that time and therefore before would not attempt any thing 2. But an other reason is to be yeelded for Iehoiakims imprisonment that either Nabuchadnezzer intended before his death to set him at libertie and therefore his sonne did it to fulfill his fathers minde as soone as he came to the kingdome or els it pleased God by this long time of restraint to punish the sinnes of Iehoiakim who beeing but 18. yeare old followed his fathers sleppes and did euill in the sight of the Lord and therefore he raigned but three moneths 2. king 24. 9. but continued in prison 37. yeares 2. king 25. 27. 4. The places of doctrine 1. Doctr. That the ende of ciuill gouernment is the peace and prosperitie of the subiects v. 2. which is the 31. of the former chapter according to the vsuall diuision Peace be multiplied vnto you Nabuchadnezzer a wise and politike King sendeth this salutation to his subiects shewing thereby that a good Prince is not onely to wish but to procure the peace of his subiects therefore the Apostle would haue prayer made especially for kings that vnder them we may liue a godly and peaceable life 1. Tim. 2. 1. This Tullie well perceiued thus writing vt gubernatori cursus secundus Medico salus Imperatori victoria c. as the pilot of a shippe propoundeth to himselfe the prosperous course of the shippe the physitian the health of his patient the captaine victorie so the good gouernour seeketh the welfare and happie life of his citizens lib. 5. de repub 2. Doctr. That we are to pray euen for Tyrants and cruell gouernours v. 16. The dreame be to them that hate thee In that Daniel prayeth for Nabuchadnezzer and wisheth that this calamitie might fall vpon his enemies and that he might escape it it sheweth that the subiects are to pray euen for the prosperitie of euill gouerners for euen vnder them they receiue some benefit a badde gouernment is better then no gouernment So the Prophet Ieremie biddeth the Iewes pray for the prosperitie of the citie whether they were carried captiue for in the peace thereof shall ye haue peace Ierem. 29. 7. And S. Paul exhorteth that supplications and prayers should be made for kings who then were Tyrants and persecuters of Gods Church 3. Doct. Of the office and parts of a good Magistrate v. 19. Nabuchadnezzer is compared to a goodly faire spreading tree by the which similitude are set forth many excellent parts that should be found in a Prince 1. As the tree spreadeth her boughes abroad and who so will commeth vnder the shadow of them so a Prince should giue accesse to all his louing subiects freely to come vnto him not to shut himselfe vp from them 2. The beautie of the tree and comely grace setteth forth the maiestie and authoritie of the Prince which ought to be reuerenced of all 3. It is full of fruit so the King should yeeld releefe vnto his subiects be bountifull and beneficiall not gathering or taking from the subiects where the necessitie of the gouernment requireth not 4. The shadow of the tree signifieth defence from wrong that vnder the gouernment of the Prince subiects may finde comfort and releefe 5. The birds dwell in the branches and the beasts couch vnder the shadow so the king should to all his subiects high and low extend his fauour according vnto euery ones qualitie and degree ex Polan 4. Doctr. God tempereth and moderateth his iudgements with mercie v. 22. Seuen times shall passe ouer thee till thou know c. God might in his iustice haue suffered Nabuchadnezzer all his life long for his exceeding great pride to liue among the bruit beasts but he doth onely limit him a certaine time so long till he was brought to acknowledge God So that God remembreth mercie in the midst of his iudgements according to that saying Psal. 30. 5. Weeping may abide at euening but ioy commeth in the morning Bulling And the Apostle saith God is faithfull and will not suffer you to be tempted aboue that you are able but will euen giue the issue with the tentation that ye may be able to heare it As here Nabuchadnezzer had a gratious issue of his tentation 5. Doctr. Of the necessitie of good Counsellers v. 24. Let my counsell be acceptable vnto thee Happie was this king which had so faithfull a Counseller at hand to aduise him But miserable is the state of such Princes who are beset with bad counsellers as Rehoboam was who followed the headie and rash counsell of the young men such a wicked counseller was Haman to Assuerus and Achitophel to Absolom Therefore Homâ—dius a wise Senatour of Rome as Fulgosus writeth lib. 7. was wont to say that he had rather haue an euill Prince with good counsellers about him then a good Prince with euill If he be an enemie to the Commonwealth who clippeth the kings coine he is much more which by euill counsell corrupteth the minde of the Prince Pintus 6. Doctr. What manner of almes are acceptable vnto God v. 24. Breake off thy sinnes by righteousnes c. Simply to giue almes it is not pleasing vnto God for the Pharisies gaue almes but it did nothing auaile them because they did it of a vaine ostentation they which giue almes and yet liue in sinne as though they would buie out their licentious life by their sinne doe therein deceiue themselues the Apostle saith Without faith it is impossible to please God Heb. 11. 6. almes then not proceeding of faith can not be accepted Augustine therefore saith well Qui vult ordinate eleemosynas dare debet à seipso incipere c. he that will giue almes orderly must beginne
Persians is vrged v. 8. Darius was then in Media not at Babylon 3. after the dissolution of the Chaldean Monarchie Babylon was no longer the seate of the kingdome but Shushan Nehem. 1. 1. Esth. 1. 1. 4. The places of doctrine 1. Doctr. That order is necessarie in a kingdome v. 1. Darius set ouer the kingdome an 120. gouernours c. This prudent Prince knew that no Commonwealth could stand without order for like as in families where confusion is and no order all things goe to ruine so much more in the great familie of the Common-wealth without order all things soone come to decay Therefore Iethro gaue wise counsell vnto Moses that there might be captaines ouer thousands hundreds fifties one to be vnder an other And the Queene of Saba comming to Salomon wondred at nothing more then to see the order of his house 1. king 10. So here the king first setteth a certaine number of gouernours ouer his whole kingdome then he appointeth three to take account of them whereof Daniel was one Bulling 2. Doctr. Of the ende of Civill administration and gouernment which must be for the common good v. 2. That the king might haue no damage Darius was carefull that the treasure of the kingdome should be maintained not therein respecting his owne priuate gaine but his principall care was to vphold and support the charges of the kingdome for the kings purse and treasure is for the maintenance of the Commonwealth the Crowne can not want but the whole Commonwealth will soone feele it Though Princes may by their reuenues and receipts maintaine their princely dignitie and employ part thereof vpon their pleasure and bestow it as they see cause yet they must haue care that there be sufficient to support the burthens and charges of the Commonwealth and to remember that their subsidies are ipsum sudorem sanguinem populi the very sweat and blood of the people and therefore must be sparingly vsed Polan as Nehemiah had that respect vnto the people in respect of their present poore estate that he did forbeare to eate the bread of the gouernour Nehem. 5. 14. 3. Doctr. How praier should be made v. 10. He praied and praised his God Daniel onely was not a petitioner vnto God for the obtaining of good things and the turning away of euill but he also together giues thanks for the benefits receiued Men then must learne not onely to be beggers of God but to offer vp the sacrifice of praise and thanksgiuing also as S. Paul exhorteth that not onely prayers be made and intercessions but giuing of thanks 1. Tim. 2. 1. And the Apostle followeth his owne rule Rom. 1. 9. First I thanke my God then he commeth to his prayer v. 10. Alwaies in my prayer beseeching c. 4. Doctr. Of kneeling in prayer v. 10. He kneeled vpon his knees Though a man may pray in his heart vnto God without any outward gesture as Moses did Exod. 14. 15. when the Lord said vnto him Why criest thou vnto me when as Moses was not heard nor his praier perceiued by any gesture but he cried vnto God in his heart yet when as opportunitie serueth as it doth most fitly in priuate houses and in publike places of prayer then it becommeth vs to humble our selues vpon our knees thereby to stirre vp our deuotion and to expresse our humilitie Thus our Sauiour fell vpon his face when he prayed in the garden and Daniel here praieth vpon his knees If subiects humble themselues vpon their knees to their Prince how much more should we vse all humblenes and lowlines in gesture before God 5. Doctr. Of the ministerie of Angels v. 22. My God hath sent his Angel c. God could at his becke haue staied the rage of the lyons as he commanded the Whale to cast vp Ionas but it pleaseth him for his owne glories sake and the comfort of his children to vse the ministerie of his holy Angels and blessed spirits as the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of saluation Heb. 1. 14. And in three things doth it please the Lord to vse the ministerie of Angels in preseruing and defending of his children as Iacob saw the Lords host when he was afraid of his brother Gen. 32. 1. or in the destruction of their enemies as Senacheribs host was smitten by an Angel 2. king 19. or in conueying blessings as Manna is called Angels foode which was ministred vnto the people by the Angels 6. Doctr. How farre the Prince is to be obeyed v. 22. Vnto thee O king haue I done no hurt Hereupon Melancthon well noteth that although Daniel did goe against the kings Edict and decree yet he had committed no euill against him So if Princes commaund vniust and impious things they are not hurt if their precepts be not obeyed neither must they thinke themselues despised if God be preferred before them As the Apostles resolution was when they were forbidden to speake in the name of Iesus Whether it be right in the sight of God to obey you rather then God iudge yee Act. 4. 19. And hereby Melancthon iustly excuseth the Protestants of Germanie for refusing to obey the Emperours edicts made against the profession and professors of the Gospel 7. Doctr. Of true miracles v. 23. No manner of hurt was found vpon him Hence Polanus well inferreth divina miracula non esse praestigias that diuine miracles are not counterfeit tricks such as are the iugling feates of Magicians but the Lords workes are wonderfull in deede the three seruants of God which were cast into the fierie ouen had not so much as the smell of fire vpon them And Daniel hath no hurt by the lyons at all God onely maketh true wonders But the power of Satan and his ministers is by false signes and lying wonders as the Apostle calleth them 2. Thess. 2. 9. 8. Doctr. That the beasts and other creatures are readie to execute Gods will v. 22. And hath shut the lyons mouth The vnreasonable creatures as here they doe spare Daniel so at other times they are readie to execute vengeance as the lyon that slue the Prophet that was disobedient to the word of God 1. king 13. 25. and an other was slaine by a lyon for not obeying the Prophet 1. king 20. 36. And the Lord sent lyons vpon the Samaritans because they feared nor the Lord 2. king 17. 25. So whether it be to shew mercie or to execute iudgement the creatures are readie to performe the will of God Polan 9. Doctr. Of the force and efficacie of faith v. 23. Because he beleeued in him Daniel here by his faith was deliuered from the lyons because with a firme and assured trust he reposed himselfe vpon God So S. Iames saith c. 5. 15. The prayer of faith shall saue the sicke and as Clemens Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is effectuall and auaileable to saluation But though euery
thunder vpon the captaine But it is euident that Antiochus is vnderstood by the captaine v. 13. 14. Albeit the captaine and they which were with him seemed inuincible yet they were slaine in the Temple of Nanea for Antiochus as though he would dwell with her came thither to receiue money vnder the title of a dowrie It was Antiochus himselfe that pretended mariage with Nanea or Diana as the like is reported of Tiberius Nero Heliogabalus that would make marriages with the goddesses he therefore came himselfe in person to receiue as a dowrie the treasure of the Temple 4. But Bellarmine and Pererius likewise doe most approoue this solution who thus interpret these words v. 13. cecidit in templo Naneae the captaine with his host fell in the temple of Nanea that is they were smitten not slaine Bellarmine giueth instance of the like place Gen. 14. 10. The king of Sodome and Gomorrah fell there in the slimie pits that is were discomfited they were not killed for the king of Sodome met Abraham afterward Pererius obiecteth that place Dan. c. 11. 30. how the Romanes should come against Antiochus and he should be smitten yet he was not killed Contra. 1. The word vsed 2. Macchab. 1. 13. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not they fell but they were smitten or slaine concisi sunt they were hewen and cut in pieces as Vatablus and Iunius translate 2. in that place Gen. 24. 10. it is onely said they fell but here more is expressed they were cut in pieces v. 16. 3. and in the other place the word is better translated by Vatablus consternabitur he shall be grieued or terrified not smitten 5. This then remaineth to be saide that this is an vncerten and vntrue report of Antiochus death as that is likewise of the holy fire which was hid and when Nehemias sent to set it they found thicke water in stead of fire And therefore that other report of Antiochus death beeing twice set downe 1. Macchab. c. 6. and 2. Macchab. c. 9. is to be receiued as the more probable Iun. 34. Quest. Of the agreement of other persecutors of the Church with this description of Antiochus 1. As the apostasie of the Iewes was a forerunner of the tyrannie and persecution of Antichrist So when persecution is raised in the Church many doe fall away as when Constantius fauoured Arrius and persecuted the orthodoxall professours Liberius the Bishop of Rome fell away also to Arrianisme And of late daies when Charles the fift made warre against the Protestant Princes in Germanie many gospellers either fell to Poperie or receiued the Interim And in England in Queene Maries daies many forsooke the Gospel and turned Papists 2. As Antiochus was of a bold countenance and full of craft such were the persecutors of the Gospel as Iulian the Apostata Valens the Emperour the Duke of Albanie in the low countries 3. As Antiochus encreased by the treacherie of others that helped him so it is vsuall for the enemies of the Gospel to preuaile if they can by treacherie as many treasons against Queene Elizabeth and our noble Soueraigne that now is haue beene set forward by some forren Popish princes 4. Antiochus by flatterie and vnder colour of peace deceiued many so did the Duke of Albania in the lowe countries and king Philip when he intented the inuasion of England ann 1588. yet made shewe of peace by the Prince of Parma vnto Queene Elizabeth 5. As Antiochus was taken away by Gods hand not by mans So the Lord himselfe encountreth the wicked as he did Pharaoh and Herod Polan Quest. 35. Why it is called the vision of the enening and morning v. 26. 1. Some vnderstand it thus the vision quae per successiones temporum complenda est which is to be fulfilled in succession of time Hugo 2. Lyranus thus interpreteth by the morning he would haue vnderstood the time of Antiochus by the euening the time of Antichrist who was prefigured by Antiochus 3. the vulgar Latine readeth the vision of the morning and euening as though this were spoken of the time when this vision appeared 4. But it hath relation rather to the former part of the vision v. 14. where mention is made of 2300. dayes vnto the euening and morning that is so many naturall dayes this vision which is expressed by part of the subiect taken for the whole is said to be true Cal. Polan Quest. 36. Why Daniel is bidden to seale vp the vision 1. Some by fealing vnderstand the committing to memorie Hugo 2. Some the committing of it to writing Lyran. 3. Bullinger alludeth to the vse of men which seale and confirme those things which are true and so Daniel is bid to seale it as a thing most certaine 4. Some thinke that hereby is signified that he should conceale this vision least the Iewes hearing what affliction they should endure in their owne countrey might be slack to returne thither 5. Chrysostome giueth this sense that he should keepe it faithfully ne temporis prolixitate dispereat that it perish not in continuance and length of time 6. The Hebrewes referring this vision to the last times of their redemption by their Messiah would haue it therefore sealed because the time was long before it should be fulfilled 7. But the reasons why Daniel is commanded to seale vp the vision were these 1. that he should not communicate it vnto the Chaldees whom it concerned not or to any other carnall men or vnbeleeuers that would not giue credit vnto it but that he should conceale it from such yet vnto the faithfull he might impart it As the Prophet Isay saith to the same purpose 8. 16. bind vp the testimonie seale vp the lawe among my Disciples and this is according to the rule of our Sauiour not to cast things holy vnto dogges Matth. 7. 6. Polan 2. By this sealing of the vision is signified that it was not presently to take effect but after a long time about 300. yeares after yet it should be most certainely fulfilled in the appointed time Iun. in commentar so he is not bidden simply to conceale it but hereby rather he is admonished not to doubt of the accomplishment thereof and that be should not measure it ex vulgi sententia by the opinion of the vulgar sort Calvin 37. Quest. What kings busines Daniel did v. 27. v. 27. I did the kings busines c. 1. Some doe thinke that this was king Darius busines that caried Daniel with him into Media Lyr. and they thinke this worke was the building of the great tower which Iosephus maketh mention of Hug. But this can not be so for Iosephus saith that Darius caried Daniel with him into Media but Daniel was at this time at Shushan v. 2. and that great tower was built not at Shushan but at Ecbatane as Iosephus writeth lib. 10. cap. 12. 2. Oecolampad and Pellicane in that it is said when I rose vp I did the kings busines doe inferre non
dicit se à Sufis redijsse sed surrexisse he saide not he did returne from Susa but onely rose vp and returned to his busines c. so that their opinion seemeth to be that Daniel was in deede now at Susa But it is shewed before that he was at Susa onely in vision qu. 4. 3. It remaineth then that this king was Belshazar as is euident v. 1. by whome it seemeth he was emploied though not so much nor in so great affaires as he was vnder the former kings Osiand but what manner of emploiment it was it is not expressed neither can certenly be gathered Iun. Daniel then hauing noted before that this was done vnder Belshazars raigne v. 1. returned vnto his busines which is an euident argument that he was then in Belshazars Court or at hand not at Susa because he presently rose vp hauing recouered himselfe to doe the kings busines Calvin 38. Quest. Of the meaning of these words v. 27. none vnderstoode or perceiued it 1. Some read and there was none to interpret it so Lyran. Hug. Pintus following the vulgar Latine which they vnderstand thus that is none interpreted it as the Angel Hugo or none could interpret it in particular concerning the kings names but onely in generall Lyran But the word here vsed mebin signifieth not interpreting but perceiuing and vnderstanding neither could Daniel say none could interpret it seeing the Angel had giuen the interpretation of it before 2. Some read none vnderstood it The Hebrewes thinke that Daniel himselfe vnderstood it not but that can not be seeing the Angel was bidden to cause him to vnderstand it v. 16. 3. Some thinke that none of those to whome Daniel reuealed the dreame could vnderstand it Oecolampad but Daniel did not impart it to so many to trie who vnderstood it and who vnderstood it not for he was commanded before to seale it vp to hide and conceale it and lay it vp in his heart 4. The words are then better translated none perceiued it that he had beene sicke for griefe because of the heauie vision he dissembled his affection and neither in word nor so much as in countenance bewraied that he had seene a vision according as he had beene before charged to conceale and keepe the vision to himselfe Iun. Polan 39. Quest. The historie of Antiochus Epiphanes raigne abridged for the better vnderstanding of this vision 1. After that Antiochus the great father vnto Antiochus Epiphanes had beene vanquished by Scipio he was constrained to deliuer ouer vnto the Romanes his sonne Antiochus to be an hostage where he continued 14. yeares and then hearing of his fathers death watched his time and fled secretly from Rome and tooke vpon him the kingdome of Syria making a way thereunto by procuring the death of Seleucus his elder brother and disinheriting Demetrius his sonne 2. Then Antiochus after he was setled in the kingdome inuaded Egypt vnder this colour to be tutor vnto the young king Ptolome Philometor his sister Cleopatra her sonne he put many to the sword and subdued many cities And in his returne beeing sauoured by diuers seditious persons in Ierusalem as by Iason who had bought the priesthood of him for money and wicked Menelaus who got the Priesthood for himselfe promising more money and put Iason by 2. Macchab. 4. by this meanes he entred into the citie robbed and spoiled the Temple and put many to the sword this was in the 143. yeare of the kingdome of the Greekes in the 6. yeare of his raigne 3. Then about two yeare after he made a second expedition into Egypt where he was commanded to depart by Popilius the Embassadour of the Romanes who making a circle in the sand with his rod before Antiochus vrged him to make his present answer before he went thence 4. In his second returne he entred Ierusalem againe and made hauocke of the citie defiled the Temple and set vp therein the abomination of desolation the idol of Iuppiter Olympus this was in the 145. yeare in the 8. yeare of his raigne 1. Macchab. 1. 57. 5. Then Mattathias beeing mooued in zeale stood vp to resist the Tyrant and Iudas his sonne with his brethren after him and at the length they preuailed and 3. yeares after they cleansed the Sanctuarie and restored the sacrifices and this was in the 148. yeare 1. Macch. 4. 52. in the 11. yeare of Antiochus raigne 6. After this this wicked Tyrant went into Persia thinking to robbe the rich Temple at Persepolis where hauing the repulse and hearing at the same time how his captaines Timotheus and Nicanor were discomfited with their armies in Iudea partly of griefe and chiefly beeing smitten of God with an incurable and stinking disease he died in the 149. yeare and the 12. of his raigne see the storie 2. Macchab. 9. 4. Places of doctrine 1. Doctr. Of the office of a Prince v. 5. An horne appeared betweene his eyes In that Alexander is resembled to an horne betweene the eyes many excellent properties required in a Prince are thereby signified 1. the king is as an horne vnto the kingdome the glorie and strength thereof to defend them and to push at their enemies as the horne is the defense of the beast and that whereby others are offended 2. as the horne did rise vp betweene the eyes so the Prince must be circumspect and aduised and do all things with counsell as it in the Prov. c. 24. 6. with counsell thou stalt enterprise warre 3. as the horne is most conspicuous of all other parts so the vertue and courage of the king should appeare and be manifest to all Polan 2. Doctr. That all things in the world are ruled and guided by the diuine prouidence v. 9. It waxed great toward the South c. In that Antiochus acts are set downe in order both his outrage against men and his blasphemie against God the treading down of the Sanctuarie and of the people of God Hence Iosephus collecteth well that these things were not done by chance as a shippe fleeting vpon the seas without a gouernor or a chariot running without a driuer nam si haec sponte gererentur non secundum illius prophesiam emnia provenire conspiceremus for if all these things fell out of themselues we should not see them so fitly to come to passe according vnto his prophesie Ioseph lib. 10. Antiquit. c. 14. 3. Doctr. The Scriptures are the rule of truth v. 12. It shall cast downe the truth c. That is the bookes of the Law which were the rule of faith hence then it followeth that the Scriptures containe the holy doctrine of truth which is not to be learned els where then from the Scriptures So that they which are enemies to the Scriptures doe set themselues against the truth as wicked Iehoiakim when he caused Ieremies prophecie to be cut with a penknife and cast into the fire therein professing himselfe an enemie to God and his truth and therefore this iudgement
stay occasion is giuen to Daniel the more earnestly to pray that he might the more effectually be heard c. This indeede was the vse that Daniel made of this stay still continuing in prayer and not giuing ouer but this was not the cause which kept the Angel from comming 2. The ordinarie glosse addeth further that when Daniel beganne to pray the Angel tooke occasion and went into Gods presence pro re oraturus to pray for thee and this was that which occupied the Angel but the text is I am come for thy words he came forth as sent from God he did not goe to God neither needed Daniel the mediation of an Angel in his praiers he had a sufficient Mediatour beside euen Michael Christ Iesus the Prince of his Church 3. Pererius addeth further that this was an other cause of this stay that it might appeare what an hard thing Daniel entreaâ—ed for namely the deliuerance of the rest of the people which were yet in captiuitie not that it was an hard thing with God but in respect of the sinnes and ingratitude of the people which hindred this worke But these are mens coniectures the Angel afterward expresseth the very cause which is none of these alleadged 4. Osiander thus writeth that while the good Angel resisteth Sathan whome he vnderstandeth by the Prince of Persia aliquot dies in deliberationibus elabuntur certaine daies passe in deliberation But the Angels neede not any such time to consult and deliberate of their busines as men doe their counsell is alway readie without dâ—bating and their execution speedie without opposition 5. Oecoliampadius alleadgeth out of Chrysostome an other cause of this let to shew vnto the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he asked things which were not lawfull and forbidden that the people should returne which benefit they were vnworthie of But this petition of Daniel was grounded vpon Gods promise that the people should returne after 70. yeares captiuitie and therefore it was not vnlawfull 6. The Angel therefore sheweth whereabout he was hindred these 21. daies he was emplâ—ied in the affaires of Persia to stay the proceedings of them which had hindred the building of the Temple and intended to worke yet further mischiefe against the people of God and therein Daniel had his desire for from the first day that he praied forward the Angel was occupied in the defending and protecting of the Church Calvin 19. Quest. What it was that Daniel praied for and how he was heard 1. Some thinke that Daniel here praied for the returne of the people out of captiuitie which was graunted by Cyrus sed non sine magna disceptatione but not without great disceptation and opposition the Deuill interposing himselfe to hinder this busines But the people returned out of captiuitie two yeares before this in the first of Cyrus for which thing Daniel had prayed for before c. 9. Of this opinion seemeth also to haue beene the author of the interlinearie glosse Daniel praied vt captivus populus sub Dario relaxetur that the captiue people vnder Darius might be released he meaneth Darius the Mede that raigned with Cyrus by whome as Hugo Card noteth initum fuit consilium the counsell first was begunne for the peoples returne But this as I said was done two yeares before this prayer of Daniel 2. Lyranus thinketh that although this libertie were graunted by Cyrus yet because most of the Iewes were borne in the captiuitie which had continued from the first taking of the citie in Iehoiakims raigne 70. yeares from Iehoiachins carrying away 66. from Zedekiah 56. yeares they beeing in loue with Babylon where they had possessions and there were borne deferred their going two yeares and so Daniel feared ne totum hoc negotium de eorum reditu impediretur least that all this busines concerning their returne might be hindred c. But it is euident that the returne of the Iewes out of captiuitie was not so long put off for they according to Cyrus edict returned in the first yeare and in the second yeare the seuenth moneth they beganne to build the house of God Ezr. 3. 1. 3. Pintus thinketh that Daniels desire was to know what should become afterward of the Persian Monarchie and what should befall the people of God But though these things be afterward reuealed to Daniel c. 11. yet that was not it for the which Daniel was in heauines three weekes of daies The Lord graunteth more then he desired and reuealed vnto him things to come as c. 9. Daniel onely praied for the temporall deliuerance of the people but he is iustructed also by the Angel concerning the Messiah which should bring spirituall deliuerance and redemption 4. Pererius thinketh that Daniel prayed that the rest of the Iewes which remained yet behind might returne also into their countrey but Daniel was not heard in this for many of them beeing entangled with the pleasures of Babylon neuer returned 5. Wherefore Daniels praier was this rather that whereas the building of the Temple and Citie was hindred by Cambyses it would please God that the worke might goe forward and that the impediments might be remooued and the enemies of his Church preuented herein Daniel was heard for the present in the one that the malice of the aduersarie might be staied which was the cause of the Angels stay to bridle the enterprise of the king of Persia the other was in due time effected afterward when the Temple was reedified vnder Darius and afterward Ezra and Nehemiah were sent to set the citie in order and to finish the building of it And that this was Daniels request may be gathered by these two reasons 1. Daniel was heard concerning that matter for the which he was in griefe so many daies but that is shewed before to haue beene for the hindring of the building of the Lords house 2. that which deteined the Angel 21. daies was to shew the effect of Daniels prayer but the busines of Persia staied the Angel that the enemies of Gods people should not proceede in their malice therefore for that Daniel praied 20. Quest. Who is vnderstood to be the Prince of Persia. 1. Some doe thinke that this Prince of Persia was an euill angel and no other but Satan this was the opinion of Iulian the Apostata and some doe father it also vpon Hierome as Rupert lib. 9. de victor verb. Dei Thomas p. 1. qu. 113. Carthusian and Hieromes words seeme to import so much for he thinketh that this Prince of Persia was of those Princes whome S. Paul calleth princes of the world which crucified Christ 1. Cor. 2. 8. which are vnderstood to be the euill angels though indeede in that place S. Paul speaketh of the Princes and gouernours of the world which set themselues against Christ. But whether Hierome were or not of that opinion Cassianus euidently saith quem principem regni Persarum minime dubitandum est adversariam fuisse potestatem quae favebat genti
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
make but 70. persons to descend into Egypt with Iaakob to answer vnto the 70. languages which they thinke to haue beene spread ouer the earth Gen. 10. Hierome thinketh that the speciall principles of our faith they either omitted in their translation or interpreted after an other manner to the intent to conceale the secrets of their faith 2. Ireneus Iustinus Chrysostome Hilarie Augustine doe ascribe verie much vnto this translation and thinke that the interpreters were put into so many seuerall celles and yet agreed together except only in some certaine places But Hierome praefat in pentateâ—â— thinketh that to be a fable of their 70. celles at Alexandria 3. But there is great vncertaintie beside 1. Hierome writeth that it is the generall opinion of the Iewes that the Septuag onely translated the 5. bookes of Moses in 5. cap. Ezech. 2. And there were diuerse copies of the Septuagint Alexandria and all Egypt followed Hesychius copie Constantinople and all vnto Antioch vsed Lucianus edition And the middle Prouinces betweene them preferred the translation amended by Origen and set forth by Pamphilus Hierome praefat in Paralip 4. And beside the translation of the Septuag whereof there were so many editions there were other translations of the Scriptures into the Greeke tongue as by Aquila Symmachus Theodotian wherefore in so great varietie and vncertaintie of translations the most sure way is to haue recourse vnto the originall as Hierome and Augustine doe well aduise ex Bulling Quest. 23. Who was the bud of her rootes v. 7. and of his exploits 1. Theodoret giueth this interpretation here these warres here prophecied of he vnderstandeth of the warres betweene Ptolomeus Philopator and Antiochus the great by one of his captaines before spoken of v. 6. he would haue vnderstood Scopas generall of Philopators armie who wunne diuerse places out of Antiochus iurisdiction and ioyned them to his kingdome After this Ptolome gaue his daughter in mariage vnto Antiochus but she was returned home againe yet there came a bud of her she had a sonne that became an enemie vnto her father Contra. This exposition cannot stand 1. the warres betweene Antiochus the great and Philopator are afterward spoken of in this chapter 2. It is vnlike that one of his captaines should be said to be greater then the king himselfe seeing all his endeauour was to aduance the honour and dominion of the king 3. neither did the king of Egypt giue his daughter to Antiochus the great but he gaue his daughter Cleopatra in mariage to Ptolome Epiphanes 4. beside this bud here spoken of inuadeth the kingdome of the North whereas Theodoret vnderstandeth this bud to rise vp an enemie to the king of the South 2. This then is the true interpretation 1. This bud of her that is Berenices rootes was Ptolome surnamed Euergetes her naturall and Germane brother who rose vp to reuenge his sisters death 2. He came with an armie and invaded Syria and wunne the strong holds many cities abhorring the cruell fact and parricide of Callinicus reuolted and submitted themselues to Ptolome who tooke possession of the countrey and caused himselfe to be crowned king 3. but hearing of some commotion in Egypt he returned and carried away with him many nobles captiues and a verie great spoile beside 40. thousand talents of gold and many pretious vessels and 2500. images of their gods and among them those which Cambyses before had carried out of Egypt whereupon the superstitious Egyptians called him Euergetes benefactor Hierome 3. After Ptolome was returned Seleucus prepared a great nauie which was ouerwhelmed in the Sea and he himselfe hardly escaped with a fewe of his companie hauing nothing left of all that great preparation in so much that his case was pitied of those which before had reuolted from him Then he craued aid of Antiochus Hierax his brother which Ptolome perceiuing made peace with Seleucus for 10. yeares Oecol Melanct. ex Iustin. 4. Hierax seeing this then turneth his force against his brother Seleucus which warre tended to the ruine and destruction of them both for Hierax was slaine of certaine robbers and theeues and Seleucus died of a fall from his horse 5. All this beeing thus reported by forren writers Iustin. lib. 27. Polybius lib. 5. agreeth with this prophesie of Daniel both of the preparation and expedition of Ptolome Euergetes against Callinicus v. 7. his successe in carrying away much spoile and captiues v. 8. and his returne into his countrey v. 9. 6. But where it is said v. 8. he shall continue more yeares then the king of the North some referre it to the time of their raigne Calvin saith whom the Genevens followe that Euergetes raigned 46. yeares Oecolamp 26. whereas Callinicus raigned but 20. yeares but it is better vnderstood that Euergetes continued diuerse yeares in this victorious estate hauing the chiefe dominion in Syria Iun. Polan for this best agreeth with the former words wherein his victorie and prosperous successe is described And Polybius writeth that Euergegetes and Callinicus died much about the same time lib. 5. 7. Iâ— his returne which is mentioned v. 9. Iosephus writeth that Euergetes comming to Ierusalem did offer sacrifices vnto God for his great victorie and bestowed great gifts vpon the Temple lib. post aduers. Appion yet afterward he demaunded the ordinarie tribute 20. talents of siluer which was detained by the couetousnesse of Onias the high Priest Euergetes sent vnto him threatening that if the tribute were not paid he would diuide their countrey among his souldiers Then Iosephus Onias sisters sonne went in the name of the Iewes in embassage vnto Ptolome and pacified him and grewe in great fauour with him Ioseph lib. 12. antiquit c. 3. Quest. 24. Of the third battell betweene the king of the South and the king of the North v. 10. 11. 12. This battell is described in three parts 1. the preparation made by the king of the North and their diuerse attempts v. 10. 2. the resistance made by the king of the South with his good successe v. 11. 3. the euents that followed vpon this victorie v. 12. 1. The attempts made are either ioyntly by the two sonnes of Seleucus Callinicus namely Seleucus Ceraunus and Antiochus surnamed Megas the great in these words his sonnes shall be stirred vp and shall assemble a mightie great armie or seuerally by Antiochus Megas onely in the latter part of the verse First Ceraunus and Megas ioyning together partly to reuenge their father Callinicus and their grandmother Laodices death partly in hope to recouer Syria out of Ptolome Philopators hand who succeeded Euergetes whom some thinke he killed and therefore was called Philopator that is a louer of his father by the contrarie they first set vpon Ptolomies captaines which held Syria for Philopator But Cerannus passing ouer the mount Taurus to goe against Attalus who possessed the countrey beyond Taurus was slaine by the treason of Apaturius and Nicanor in the 2. or 3. yeare of
with his armie and prouided prouender for his elephants of the which their kindnesse he wrote letters to his friends purposing to requiâ—e the same Iosephus lib. 12. c. 3. the words then following which some reade he shall coâ—sume it with his hand Hierome Iun. Calv. Genevens vnderstanding it of the miseries and afflictions which he brought vpon the Iewes cannot haue that sense because at this time he receiued kindnesse at their hands and intended to recompense them with the like againe as Iosephus saith Some giue this sense deficiet in manu eius it shall faile or faint vnder his hand Bulling that is shall yeeld themselues vnto him Vatab. not resist him but beare the tribute which was imposed vpon them Melancth rather this is the meaning consummatio in manu eius consummation shall be in his hand his hand shall consummate and perfect his desire in obtaining the land of Iudea which willingly yeelded it selfe Polan Quest. 27. Of the third expedition of Antiochus Megas against Epiphanes v. 17. Here two things are declared in this third exploit first the attempt of Antiochus then the euent His attempt was partly by force but seeing he could not preuaile that way he seeketh to compasse his desire by subtiltie and craft affecting the gouernement and kingdome of Egypt in giuing his daughter Cleopatra to Epiphanes wherein three things are expressed 1. his subtill intent he pretended peace and amitie offred equall conditions of peace vt recta faciat to doe rights as the Latine interpreter some read his confederates with him B. G. but the other sense is better Iun. Polan for as Appian writeth Antiochus feared the Romane power and when they sent vnto him embassadors to restore the cities which he had taken from Ptolome he made answer that there was amitie betweene him and Ptolome and that he intended to make him his sonne in law Appian in Syriac 2. then it is said he shall giue him the daughter of women which Hierome thinketh to be a pleonasme as when we say he spake with his mouth but it signifieth more Iunius vnderstandeth by this phrase to be a virgin Polan that she was ferme lactens yet but young and in a manner a suckling but though this were true yet it is better interpreted that she was bath nashim a daughter of women that is of special womanhood to the which answereth her name Cleopatra the glorie of the countrey H. Br. concent and so Vatablus translateth pulcherrima foemina she was a most beautifull woman so also Perer. a choice woman Osiand And together with this daughter Antiochus promised by way of dowrie Coelesyria Phoenice Iudaea and Samaria the reuenues to be deuided betweene them Ioseph lib. 12. antiquit c. 3. 3. It followeth to corrupt her not as the Latine to destroy it that is the kingdome or as Perer. readeth to destroy him that is her husband for the pronoune affix is of the feminine gender neither is the meaning to destroy her V. G. B. for Antiochus had no meaning herein to seeke the destruction of his daughter but he corrupted her with euill couâ—sell for as yet neither of them were mariageable Hierome saith that Epiphanes was but fowre yeare old when he beganne to raigne and Cleopatra was betrothed to him in the 7. yeare of his raigne and married in his 13. yeare In the meane time Antiochus had the keeping of her and so corrupted her with euill counsell and gaue her instructions how she should practise to take her husband away by poyson or some such like meanes and this is vnderstood by corrupting her 2. Then the euent was this contrary to his expectation for Cleopatra like a good wife tooke part with her husband and obeied not her fathers wicked counsell and by her means Epiphanes recouered much in Asia minor 28. Quest. Of Antiochus expedition against forren countries v. 18. Here is described first his attempt with his successe then the euent which followed 1. Antiochus beeing disappointed of his hope for Egypt both because his daughter had deceiued him and Epiphanes was in league with the Romanes then he set his minde to inuade other countries which are here called the Isles because they were diuided from him by Sea as Hellespontus Chersonesus Euboea then he stroke ouer into Europe and tooke diuers Islands Rhodes Cyprus Samos Colophon and so did bidde as it were open battell vnto the Romanes which he before intending thought to make himselfe strong by a new alliance with forren Princes for as he had married his daughter Cleopatra to Epiphanes king of Egypt so he gaue in marriage his daughter Antiochis to Ariaratus king of Cappadocia and a third daughter he offered vnto Eumenes king of Pergamus but he refused because of the warres which he had with the Romanes Appian 2. The euent followeth that in the ende Antiochus was foiled by the Romanes and the shame returned vpon his owne head but first the words of the text must be opened and then the sense considered 1. The words are diuersly read 1. the vulgar Latin readeth thus he shall cause the Prince of his shame to cease which Lyranus expoundeth of himselfe namely Antiochus but he misliketh this sense because Antiochus rather still encreased his owne sâ—ame he caused it not to cease 2. Then he giueth an other interpretation a Prince or Lord shall bring his shame vpon him that is God whome he had blasphemed shall bring him to shame Pererius reiecteth this sense because it is not found that this Antiochus blasphemed God wherein he is deceiued for the contrarie is euident that Antiochus when all things went crosse against him accused God as though he were his enemie Polan but the word katin signifieth a leader or gouerner which is not so fitly referred vnto God 3. Theodoret readeth in the plural he shall cause the Princes of his shame to cease that is shall vanquish diuers Princes and put them to shame but the word is put in the singular 4. Some applie it to Epiphanes king of Egypt who by his captaine Scopas had put Antiochus to shame in taking certaine cities from him gloss interlin Hug. Card. and Pererius misliketh not this exposition But the truth is that Antiochus put Scopas to shame causing him to yeeld himselfe 5. The words then are thus to be read a Prince or captaine shalâ—â—ause his shame to cease beside that he shall cause his shame to returne vpon him Polan that is the shame which he offered to others shall returne vpon himselfe Now for the meaning of the words two things are declared 1. the Prince or captaine shall cause his shame to cease 2. then it shall returne vpon his owne head 1. First his contumelious and opprobrious words and acts spoken and done against the Romanes ceased when first he was ouercome by Marcus Attilius Glabrio the Romane captaine afterward by L. Scipio Nasica accompanied with Publius Scipio Africanus his brother by Sea After this foyle Antiochus beeing not ruled by
vnto Antiochus Theos first his daughter Laodice and then afterward his other daughter Berenice they 〈◊〉 two sisters as Appian in Syriac whome Polanus followeth But whether they were sisters or not Antiochus did repudiate his lawfull wife Laodic by whome he had two sonnes Seleucus Callinicus and Hierax but this mariage prospered not for Berenice was slaine by Callinicus which sheweth what is the ende of such vnlawfull marriages and that all leagues and confederacies combined by such meanes can not hold So Ferdinand gaue vnto Sigismund king of Polonia first one of his daughters and after her death an other by the Popes dispensation And in this age the Pope hath dispensed with the like incestuous mariages for the vniting and maintaining of some great houses Polan 5. Observ. Princes that are enemies to the Church shall not long prosper v. 12. But he shall not preuaile Ptolomeus Philopator hauing obtained an exceeding great victorie against Antiochus Megas because he was listed vp in minde and afflicted the people of God profaned the Temple and cast many of them before the Elephants in open shewes he was giuen ouer to a reprobate sense spending his daies in most filthie pleasure and liued not long after such is the ende of those which are enemies to the people of God according to the prayer of the Prophet Dauid Vp Lord disappoint them cast them downe Psal. 17. 13. 6. Observ. There can be no firme peace among the wicked v. 27. They shall talke of deceit at one table Antiochus Epiphanes and Ptolome Philometor made semblance and shew of friendship but it was not in truth such are the truces betweene Princes that professe not true religion as betweene the kings of France Spaine in times past as Sleidan and Gnicciardine note in their stories so the Prophet Isai saith c. 57. 21. There is no peace to the wicked 7. Observ. Peace betweene Princes enemies to the Church dangerous v. 28. His heart shall be against the holy couenant As this peace betweene Antiochus Epiphanes and Ptolome Philometor redounded much to the hurt of Gods people such are the leagues made in these daies betweene the Princes of the Popes faction which tende to the ruine of the Church as Herod and Pilate were made friends by persecuting of Christ. But God shall breake the bonds of all such carnall deuices and not suffer his Church to be troden downe 8. Observ. That we be not dismaied when religion is hindred v. 31. They shall pollute the Sanctuarie As Antiochus Epiphanes caused an idol to be set vp in the Temple and the daily sacrifice to be intermitted so for a while God may suffer his Church to be tried and his seruice to cease as here in England in the daies of Queene Marie when the Churches were defiled with idols but as Antiochus tyrannie continued not much aboue sixe yeares so God shortned those wicked daies which were vnder that time not full out sixe yeares 9. Observ. The ende of the wicked shall be sudden and fearefull v. 45. He shall come to his ende and none shall helpe him As Antiochus was plagued of God for his wickednes and so he died the like ende wicked tyrants shall haue as Psal. 37. 37. Marke the vpright man for the end of that man is peace but the transgressors shall be destroied together c. CHAP. XII 1. The Argument and Method THis Chapter which conteineth the comforts and consolations ministred vnto Daniel is deuided into three parts 1. the conference of the Angel with Daniel to v. 5. 2. of one of the Angels with Christ v. 5. to v. 8. 3. of Christ himselfe with Daniel thence to the ende of the chapter 1. In the first part there are 4. comforts giuen vnto Daniel 1. one is taken from the efficient cause and author of their deliuerance Michael shall stand vp for his people v. 1. 2. in the second place of comfort first the time of trouble is set forth by way of comparison then the comfort is taken from the issue of their trouble they which are found written in the booke of life shall be deliuered v. 1. 3. the third comfort is from the hope of the resurrection they which are not temporally deliuered shall rise vp in the ende vnto life euerlasting Here the resurrection is set forth 1. in generall many that is all shall awake out of the dust 2. in particular there shall be two sorts some shall rise to life some to shame v. 2. 3. of those which rise to life some shall shine among the rest as the brightnesse of the firmament and as the starres v. 3. 4. The fourth comfort is that notwithstanding those troublesome times yet the Church of God shall continue and many shall seeke for the vnderstanding of this booke which to that ende Daniel is bid to seale vp v. 4. 2. In the second part is described 1. the vision that Daniel sawe both the number he sawe two and the site or place of them v. 5. 2. their speach 1. the question mooued vnto whom namely to Christ and what concerning the ende 2. the answer 1. by whom by him that stood vpon the waters 2. in what manner by an oath with the lifting vp of both his hands 3. what he answereth both for the cōtinuance of the time for the end v. 7. 3. In the third part there is 1. Daniels question with the occasion thereof his not vnderstanding v. 8. 2. the answer of Christ partly denying Daniels request the things were secret and sealed vp v. 9. partly giuing him satisfaction 1. concerning the Church wherein is shewed the ende and fruit of their afflictions set forth by the contrarie the frowardnes of the wicked v. 10. and the tearme first 1290. daies then a 1335. v. 11. 12. 2. concerning Daniel himselfe that he should be content with a double promise made vnto him that he should presently after his death rest from all his labours and afterward stand vp in his lot in the resurrection 2. The text with the diuers readings 1. And at that time shall stand vp Michael the great Prince which standeth for the children of thy people and there shall be a time of trouble such as neuer was since there began to be a nation vnto this time and at that time the people shall be deliuered euery one that is found written in that booke in the booke B. G. but the article is prefixed which noteth some speciall booke 2 And many of them which sleepe in the dustie earth V. I. earth of dust H. not dust of the earth B. G. shall awake some to euerlasting life and some to shame and perpetuall contempt not to contempt that they may see alwaies 3 And they which instruct cause to vnderstand H. are teachers V. are wise G. B. are taught or learned L. but the word is in the active shall shine as the brightnes of the firmament and they which bring many turne many B. G. to righteousnes iustifie many H. as the