Hexapla in Danielem: that is, A six-fold commentarie vpon the most diuine prophesie of Daniel wherein according to the method propounded in Hexapla vpon Genesis and Exodus, sixe things are obserued in euery chapter. 1. The argument and method. 2. The diuers readings. 3. The questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Morall observations applyed. Wherein many obscure visions, and diuine prophesies are opened, and difficult questions handled with great breuitie, perspicuitie, and varietie ... and the best interpreters both old and new are therein abridged. Diuided into two bookes ... By Andrevv Willet Professour of Diuinitie. The first booke.

The fourth Exercise.

Wherein the idolatrie of this Antichrist is described, as it is set fourth in the 38. v. which Graserus contendeth by diuerse reasons to be vnderstood of the Romane Antichrist, and not of Antiochus.

Argum. 1. It is said, that in his stead he shall honour the God Mauzzim, that is, as Gra∣serus interpreteth, basilicarum Deum, the God of Temples: for so before, v. 31. the Sanctu∣arie is called mahoz, of the strength: and Ezceh. 24. 25. the same word is vsed, where the Prophet saith, shall it not be in the day, when I take from them their strength, the ioy of their heart, the pleasure of their eyes, &c.

2. Thus the Romanists haue set vp a newe God, the God of their Temples, which they consecrate vnto seuerall Saints, as seuerall gods: making vowes vnto a Saint of such or such a place, and going in pilgrimage vnto them: to this ende they hollow Churches, consecrate Altars, as tying the diuine worship vnto such places: whereas Christ hath left his worship free for all places, not limiting it to Ierusalem, or any other place, but euery where God is worshipped in spirit and truth. Graser. p. 317. to 319. And thus they set vp in Christs place

and stead their Temple gods, and that strange idol of the Masse, which all they say tend vn∣to the honour of Christ: they might as well say that the abhominable idols which Antiochus set vp in the Sanctuarie, tended also vnto the honour of God, p. 239.

3. Graserus after this, entreth to confute Iunius translation of this place, who thus rea∣deth: as for the God of strength, in his seate he shall honour; be shall honour (I say) a God, whom his fathers knewe not with gold and siluer: against which interpretation Graserus pro∣duceth these reasons.

1. It cannot be shewed in Scripture, where God is called, eelohe mauzzim, the God of strength or munitions, without any other addition, but either the God of my strength or re∣fuge, or for my refuge, or the rocke of my refuge, and in the Psalmes and deprecations made vnto God, not in propheticall predictions.

2. In the second clause, he translateth leeloah God, why then in the first clause should it be interpreted, as for the God: if the the word cabadh, to honour, vsually admit not this con∣struction with the preposition lamed, it must be considered, that the Prophet speaketh of no vsuall, but of a strange matter: and yet, as Graserus well obserueth out of Iunius Grammar, this preposition is often set before such words, as are gouerned of verbes, which signifie, stu∣die, desire, attributing of any thing, as here in this place.

3. The coniunction van, veleeloah, sheweth that there the second clause beginneth, and must be read distinctly from the first.

4. If we should not read thus, and the god Mauzzim shall be honour in his place: but thus, as for the God Mauzzim, and make a pause there, the sentence should be imperfect.

5. The generall consent of interpreters, which take Mauzzim here for the name of an i∣dol: and the Rabbines some vnderstand here Mars, some Margolith the God of the Ara∣bians: ought somewhat to mooue, Graser. p. 246. to 249.

4. Graserus also misliketh Iunius sense, who applyeth this vnto Antiochus, who set vp the image of Iuppiter Olympius in the Temple of God: because (saith Graserus) this had beene no such strange thing for an idolater to magnifie his idols, and to worship them with siluer and gold, p. 249.

Answ. 1. The word Mauzzim here rather signifieth holdes and munitions, then tem∣ples, as the word is taken, v. 19. he shall set his face against the fortes of the land: and so is the word also taken, v. 31. as is shewed before, c. 11. quest. 39. for it cannot be read thus in construction, to be ioyned to the former word, Sanctuarie of strength, because each word hath the article h•• prefixed, as Graserus noteth: nor yet, by way of apposition, the Sanctu∣arie (that is) the strength, as Graserus would haue it: for the word Mahoz is not taken for the temple: But in this 31. v. Antiochus assault is described both against the Sanctuarie, and the munition, that is the citie: so the word Mahoz is taken for a rocke or fort, Iud. 6. 26. and in that place of Ezekiel it also signifieth strength.

2. It is most true, that the Romanists haue erected vnto themselues many temple gods, and typically this prophesie may be applied vnto their Pope, the verie Antichrist, see c. 11. contr. 24. But this prophesie literally decyphereth Antiochus, as hath beene prooued at large, c. 11. quest. 43. whether I send the Reader.

3. Iunius interpretation is here refused by Graserus vpon verie good ground: so also be∣fore, c. 11. quest. 9. vpon these and other reasons it is misliked: though Iunius may in some particular interpretations be deceiued, yet in generall his relation here in this prophesie vnto Antiochus is not therefore to be reiected.

4. It was no verie strange thing, that Antiochus should set vp idolatrie, beeing a profes∣sed idolater: but it was to be wondred at, that he should set vp such an abominable idol in the Temple of God: that the Lord for the sinne of his people would suffer his owne Sanctu∣arie to be defiled.

Argum. 2. The god whom his fathers knewe not. 1. This cannot be vnderstood of An∣tiochus, for he set vp no such strange god whom his fathers knewe not: if they say this was Iuppiter Xenius, that keepeth hospitalitie and entertaineth strangers, which was set vp in Ga∣rizim among the Samaritanes, 2. Macchab. 6. 2. neither was this a strange god, though worshipped of strangers, neither set vp in the Temple of Ierusalem, as this idol must be ho∣noured in the place of God: if they will haue it to be Iuppiter Olympius, neither was this god vnknowne to his fathers; for Seleucus the founder of the familie of the Seleucians, did sacrifice vnto Iuppiter at Pella, beeing to set forward with Alexander, where Pausanias wri∣teth,

lib. 1. that the wood prepared for the altar came of it owne accord vnto the image of Iupiter, and burnt of it selfe no fire beeing put vnder, Graser. p. 252.

2. But this strange god, is indeede that newe deuised and vpstart idoll of the Masse, with the superstitious inuentions of transubstantiation, sacrifice for the quicke and the dead, purgatorie fire, indulgences, and such like: for although the vse of the Lords Supper were knowne and practised in the Church euen since the Apostles time, yet this idolatrous sacri∣fice, was not once thought of, p. 254. 255.

Answ. 1. This strange god might verie well be Iuppiter Olympius, who though he might be worshipped by Seleucus a Grecian (though that fabulous report of Pausanias prooue it not) yet the immediate predecessors of this Antiochus beeing kings of Syria, by all likelihood worshipped the countrey gods and idols of Syria; so that Iuppiter Olympius the idol of the Greekes, might seeme in that behalfe a strange god: and beside it is so called, because neuer any of his auncestors did offer or attempt to set vp such an idol before in the holy Temple of God: see before c. 11. quest. 46. in the ende.

2. That this prophesie notwithstanding is most fi••ly by way of analogie and typically ap∣plied vnto the strange idol of the Popish Masse, we doe willingly graunt: as is shewed be∣fore, c. 11. controv. 24.

Argum.3. It followeth, he shall honour this strange God, with gold and siluer, and preci∣ous stones. 1. This is most true that the Romanists doe in most costly manner set forth their newe breaden god, which they adore in the Masse; As the whore is thus described, Apocal. 17. 14. arayed in purple, scarlet, with gold, precious stones, and prarles, &c. 2. But concer∣ning Antiochus, he was more readie to spoile the temples of the idols of their treasurie, as he would haue done at Persepolis, 2. Macchab. 2. 9. then to bestowe any such costly gifts vp∣on them: which if he had done, it had beene no such strange thing for idolaters to be prodi∣gall and excessiue in bestowing cost vpon their idols, p. 257. 258.

Answ. 1. It is also confessed that herein Antiochus king of the North, was a true type of the Romane Northerne Antichrist, who spareth for no cost to set forth and adorne his newe found idol: as is prooued before c. 11. contr. 25. But still we affirme that Antiochus is here historically described. 2. Though Antiochus might at some time spoile the Temples of idols of other nations, it followeth not but that he might be very sumptuous in garnishing his owne idols: as the Romanes did spoile the temples of other nations, as at Athens, and other places, to garnish their owne at home: So in like manner, Antiochus that had robbed and spoiled the Temple at Ierusalem, afterward purposed if he had liued, to haue bestowed as great gifts vpon it, as he had taken from it, 2. Macchab. 9. 16. his minde then might change toward his own idols: And though speciall mention be not made in the storie of the Macchabees, of his honouring this newe idol with gold and siluer, yet so much may be ga∣thered, that he spared for no cost, because he commaunded altars to be builded throughout the cities of Iuda, on euerie side: and before the doores and in the streetes they offred in∣cense, 1. Macchab. 1. 58.