{\rtf1\ansi\ansicpg1252\uc1 \deff28\deflang1033\deflangfe1033{\fonttbl{\f0\froman\fcharset0\fprq2{\*\panose 02020603050405020304}Times New Roman{\*\falt Times};}{\f1\fswiss\fcharset0\fprq2{\*\panose 020b0604020202020204}Arial{\*\falt Arial};}
{\f2\fmodern\fcharset0\fprq1{\*\panose 02070309020205020404}Courier New{\*\falt Courier};}{\f3\froman\fcharset2\fprq2{\*\panose 05050102010706020507}Symbol;}{\f4\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Times{\*\falt Times New Roman};}
{\f5\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Helvetica;}{\f6\fmodern\fcharset0\fprq1{\*\panose 00000000000000000000}Courier{\*\falt Courier New};}{\f7\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Geneva{\*\falt Arial};}
{\f8\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Tms Rmn{\*\falt Times New Roman};}{\f9\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Helv{\*\falt Arial};}{\f10\froman\fcharset0\fprq2{\*\panose 00000000000000000000}MS Serif;}
{\f11\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}MS Sans Serif;}{\f12\froman\fcharset0\fprq2{\*\panose 00000000000000000000}New York{\*\falt Times New Roman};}{\f13\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}System;}
{\f14\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}Wingdings;}{\f15\froman\fcharset128\fprq1{\*\panose 00000000000000000000}Mincho{\*\falt ??};}{\f16\froman\fcharset129\fprq2{\*\panose 02030600000101010101}Batang{\*\falt ??};}
{\f17\fnil\fcharset134\fprq2{\*\panose 02010600030101010101}SimSun{\*\falt ??};}{\f18\froman\fcharset136\fprq2{\*\panose 02020300000000000000}PMingLiU{\*\falt ????};}{\f19\fmodern\fcharset128\fprq1{\*\panose 00000000000000000000}Gothic{\*\falt ?????};}
{\f20\fmodern\fcharset129\fprq1{\*\panose 00000000000000000000}Dotum{\*\falt ??};}{\f21\fmodern\fcharset134\fprq1{\*\panose 00000000000000000000}SimHei{\*\falt ??};}
{\f22\fmodern\fcharset136\fprq1{\*\panose 00000000000000000000}MingLiU{\*\falt Times New Roman};}{\f23\fmodern\fcharset128\fprq1{\*\panose 02020609040205080304}MS Mincho{\*\falt MS ??};}
{\f24\froman\fcharset129\fprq1{\*\panose 00000000000000000000}Gulim{\*\falt ??};}{\f25\fmodern\fcharset128\fprq1{\*\panose 00000000000000000000}MS Gothic{\*\falt MS ????};}{\f26\froman\fcharset0\fprq2{\*\panose 02040604050505020304}Century;}
{\f27\fswiss\fcharset0\fprq2{\*\panose 020b0604030504040204}Tahoma;}{\f28\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Palatino{\*\falt Book Antiqua};}{\f29\fnil\fcharset0\fprq2{\*\panose 00000500000000000000}Koine-Medium{\*\falt Koine};}
{\f30\fnil\fcharset0\fprq2{\*\panose 00000500000000000000}Gideon-Medium{\*\falt Gideon};}{\f31\froman\fcharset0\fprq2{\*\panose 02040602050305030304}Book Antiqua{\*\falt Palatino};}
{\f32\froman\fcharset0\fprq2{\*\panose 00000000000000000000}CG Times{\*\falt Times New Roman};}{\f33\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Univers{\*\falt Arial};}
{\f34\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Univers Condensed;}{\f35\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Antique Olive;}{\f36\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Albertus Medium;}
{\f37\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Albertus Extra Bold;}{\f38\fmodern\fcharset0\fprq1{\*\panose 00000000000000000000}Letter Gothic{\*\falt Courier New};}{\f39\fnil\fcharset2\fprq2{\*\panose 00000000000000000000}Marlett;}
{\f40\fswiss\fcharset0\fprq2{\*\panose 020b0504020203020204}News Gothic MT{\*\falt Swis721 BT};}{\f41\fscript\fcharset0\fprq2{\*\panose 03010101010101010101}Lucida Handwriting{\*\falt Courier New};}
{\f42\fswiss\fcharset0\fprq2{\*\panose 020b0602030504090204}Lucida Sans{\*\falt Lucida Sans Unicode};}{\f43\fswiss\fcharset0\fprq2{\*\panose 020b0602030504020204}Lucida Sans Unicode{\*\falt Times};}
{\f44\fswiss\fcharset0\fprq2{\*\panose 020b0502020202020204}Century Gothic{\*\falt Lucida Sans Unicode};}{\f45\fmodern\fcharset0\fprq1{\*\panose 02010509020102010303}OCR A Extended{\*\falt Andale Mono};}
{\f46\froman\fcharset0\fprq2{\*\panose 02040603050505030304}Calisto MT{\*\falt Imperial BT};}{\f47\fswiss\fcharset0\fprq2{\*\panose 020b0306030101010103}Abadi MT Condensed Light{\*\falt Swis721 LtCn BT};}
{\f48\fswiss\fcharset0\fprq2{\*\panose 020e0705020206020404}Copperplate Gothic Bold{\*\falt CopprplGoth Bd BT};}{\f49\fswiss\fcharset0\fprq2{\*\panose 020e0507020206020404}Copperplate Gothic Light{\*\falt CopprplGoth BT};}
{\f50\fdecor\fcharset0\fprq2{\*\panose 04040403030d02020704}Matisse ITC{\*\falt MandarinD};}{\f51\fdecor\fcharset0\fprq2{\*\panose 04020404030d07020202}Tempus Sans ITC{\*\falt Uptight Neon};}
{\f52\fdecor\fcharset0\fprq2{\*\panose 04040506030f02020702}Westminster;}{\f53\fmodern\fcharset0\fprq1{\*\panose 020b0609040504020204}Lucida Console;}{\f54\fswiss\fcharset0\fprq2{\*\panose 020b0a04020102020204}Arial Black;}
{\f55\fscript\fcharset0\fprq2{\*\panose 030f0702030302020204}Comic Sans MS;}{\f56\fswiss\fcharset0\fprq2{\*\panose 020b0806030902050204}Impact{\*\falt Arial};}{\f57\fswiss\fcharset0\fprq2{\*\panose 020b0604030504040204}Verdana;}
{\f58\froman\fcharset2\fprq2{\*\panose 05030102010509060703}Webdings;}{\f59\fswiss\fcharset0\fprq2{\*\panose 020b0506020202030204}Arial Narrow;}{\f60\fdecor\fcharset0\fprq2{\*\panose 04040404050702020202}Curlz MT{\*\falt PTBarnum BT};}
{\f61\froman\fcharset0\fprq2{\*\panose 02090707080505020304}Engravers MT{\*\falt Tiffany Hv BT};}{\f62\fswiss\fcharset0\fprq2{\*\panose 020b0503020102020204}Franklin Gothic Book{\*\falt Arial};}
{\f63\fswiss\fcharset0\fprq2{\*\panose 020b0706030402020204}Franklin Gothic Demi Cond{\*\falt Arial};}{\f64\fswiss\fcharset0\fprq2{\*\panose 020b0903020102020204}Franklin Gothic Heavy{\*\falt Arial};}
{\f65\fswiss\fcharset0\fprq2{\*\panose 020b0606030402020204}Franklin Gothic Medium Cond{\*\falt Arial};}{\f66\fscript\fcharset0\fprq2{\*\panose 030303020407070d0804}Edwardian Script ITC;}
{\f67\fdecor\fcharset0\fprq2{\*\panose 04090605060d06020702}Jokerman;}{\f68\fdecor\fcharset0\fprq2{\*\panose 04040403040a02020202}Juice ITC{\*\falt AlgerianBasD};}
{\f69\fscript\fcharset0\fprq2{\*\panose 03090702030407020403}Mistral{\*\falt Staccato222 BT};}{\f70\froman\fcharset0\fprq2{\*\panose 02060603020205020403}Rockwell{\*\falt GeoSlab703 Md BT};}
{\f71\froman\fcharset2\fprq2{\*\panose 05020102010507070707}Wingdings 2{\*\falt Webdings};}{\f72\fswiss\fcharset0\fprq2{\*\panose 020b0604030504040204}Verdana Ref;}{\f73\froman\fcharset0\fprq2{\*\panose 02040502050405020303}Georgia Ref;}
{\f74\fnil\fcharset2\fprq2{\*\panose 02000500000000000000}RefSpecialty;}{\f75\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}MS Reference 1;}{\f76\fnil\fcharset2\fprq2{\*\panose 00000000000000000000}MS Reference 2;}
{\f77\fswiss\fcharset0\fprq2{\*\panose 020b0604030504040204}MS Reference Sans Serif;}{\f78\froman\fcharset0\fprq2{\*\panose 02040502050405020303}MS Reference Serif;}{\f79\fnil\fcharset2\fprq2{\*\panose 05000500000000000000}MS Reference Specialty;}
{\f80\fswiss\fcharset128\fprq2{\*\panose 020b0604020202020204}Arial Unicode MS;}{\f81\froman\fcharset0\fprq2{\*\panose 02050604050505020204}Bookman Old Style{\*\falt Times New Roman};}{\f82\froman\fcharset0\fprq2{\*\panose 02020404030301010803}Garamond;}
{\f83\fscript\fcharset0\fprq2{\*\panose 03010101010201010101}Monotype Corsiva{\*\falt Technical};}{\f84\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}MS Outlook;}
{\f85\fswiss\fcharset0\fprq2{\*\panose 020b0603020202020204}Trebuchet MS{\*\falt Arial};}{\f86\froman\fcharset2\fprq2{\*\panose 05040102010807070707}Wingdings 3{\*\falt Symbol};}
{\f87\froman\fcharset2\fprq2{\*\panose 05050102010205020202}MT Extra{\*\falt Symbol};}{\f88\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}WP Greek Century;}{\f89\fmodern\fcharset2\fprq1{\*\panose 05000009000000000000}WP MultinationalA Courier;}
{\f90\fmodern\fcharset2\fprq1{\*\panose 02060409020205020404}WP MultinationalB Courier;}{\f91\fmodern\fcharset0\fprq1{\*\panose 010b0409020201010101}WP BoxDrawing;}{\f92\fmodern\fcharset2\fprq1{\*\panose 00000009000000000000}WP Greek Courier;}
{\f93\fnil\fcharset2\fprq2{\*\panose 00000000000000000000}WP Hebrew David;}{\f94\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}WP MultinationalA Helve;}{\f95\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}WP MultinationalB Helve;}
{\f96\fswiss\fcharset2\fprq2{\*\panose 050b0604020202030204}WP Phonetic;}{\f97\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}WP TypographicSymbols;}{\f98\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}WP IconicSymbolsA;}
{\f99\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}WP IconicSymbolsB;}{\f100\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}WP MathA;}{\f101\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}WP MathB;}
{\f102\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}WP MathExtendedA;}{\f103\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}WP MathExtendedB;}{\f104\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}WP Greek Helve;}
{\f105\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}WP Japanese;}{\f106\froman\fcharset2\fprq2{\*\panose 02020604050505020304}WP MultinationalA Roman;}{\f107\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}WP MultinationalB Roman;}
{\f108\froman\fcharset2\fprq2{\*\panose 05020604050505020304}WP CyrillicA;}{\f109\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}WP CyrillicB;}{\f110\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}WP Arabic Sihafa;}
{\f111\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}WP ArabicScript Sihafa;}{\f112\fswiss\fcharset0\fprq2{\*\panose 020b0706040902060204}Haettenschweiler{\*\falt QuickType Condensed};}
{\f113\froman\fcharset0\fprq2{\*\panose 02020a06060301020303}Times New Roman MT Extra Bold;}{\f114\froman\fcharset0\fprq2{\*\panose 02040604050505020304}Century Schoolbook{\*\falt NewCenturySchlbk};}
{\f115\fmodern\fcharset0\fprq1{\*\panose 020b0509020102020204}Letter Gothic MT;}{\f116\froman\fcharset0\fprq2{\*\panose 02020603050405020304}Bwhebb{\*\falt Times New Roman};}
{\f117\froman\fcharset0\fprq2{\*\panose 02020603050405020304}Bwgrkl{\*\falt Koine};}{\f118\froman\fcharset0\fprq2{\*\panose 02020603050405020304}BwEeSs;}{\f119\froman\fcharset0\fprq2{\*\panose 02020603050405020304}BwEeTi;}
{\f120\froman\fcharset0\fprq2{\*\panose 02020500000000000000}BwCyrl;}{\f121\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Bwviet;}{\f122\froman\fcharset0\fprq2{\*\panose 02020603050405020304}BwSymbol;}
{\f123\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}DataGlyph SP;}{\f124\froman\fcharset0\fprq2{\*\panose 02020500000000000000}Xerox Serif Narrow;}{\f125\fswiss\fcharset0\fprq2{\*\panose 020b0500000000000000}Xerox Sans Serif Narrow;}
{\f126\fswiss\fcharset0\fprq2{\*\panose 020b0500000000000000}Xerox Sans Serif Wide;}{\f127\froman\fcharset0\fprq2{\*\panose 02020500000000000000}Xerox Serif Wide;}{\f128\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}ER Architect 1251;}
{\f129\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}ER Bukinist 1251;}{\f130\fmodern\fcharset0\fprq1{\*\panose 00000009000000000000}ER Kurier 1251;}{\f131\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}ER Bukinist KOI-8;}
{\f132\fmodern\fcharset0\fprq1{\*\panose 02000009000000000000}Courier Glas;}{\f133\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Times Glas;}{\f134\fswiss\fcharset0\fprq2{\*\panose 020b0402000000000000}Vera Humana 95;}
{\f135\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}SPTiberian;}{\f136\fmodern\fcharset2\fprq1{\*\panose 020b0809000000000003}Arial Alternative;}{\f137\fmodern\fcharset2\fprq1{\*\panose 020b0809000000000003}Arial Alternative Symbol;}
{\f138\fnil\fcharset0\fprq2{\*\panose 00000500000000000000}Koine{\*\falt Times New Roman};}{\f139\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}OLBHEB{\*\falt Courier New};}
{\f140\froman\fcharset177\fprq2{\*\panose 00000000000000000000}Times New Roman (Hebrew){\*\falt Tahoma};}{\f141\froman\fcharset178\fprq2{\*\panose 00000000000000000000}Times New Roman (Arabic){\*\falt Tahoma};}
{\f142\fswiss\fcharset177\fprq2{\*\panose 00000000000000000000}Arial (Hebrew){\*\falt Tahoma};}{\f143\fswiss\fcharset178\fprq2{\*\panose 00000000000000000000}Arial (Arabic){\*\falt Tahoma};}
{\f144\fmodern\fcharset177\fprq1{\*\panose 00000000000000000000}Courier New (Hebrew){\*\falt Tahoma};}{\f145\fmodern\fcharset178\fprq1{\*\panose 00000000000000000000}Courier New (Arabic){\*\falt Tahoma};}
{\f146\fswiss\fcharset177\fprq2{\*\panose 00000000000000000000}Tahoma (Hebrew){\*\falt Arial};}{\f147\fswiss\fcharset178\fprq2{\*\panose 00000000000000000000}Tahoma (Arabic){\*\falt Arial};}
{\f148\fswiss\fcharset177\fprq2{\*\panose 00000000000000000000}Lucida Sans Unicode (Hebrew){\*\falt Tahoma};}{\f149\fswiss\fcharset186\fprq2{\*\panose 00000000000000000000}Franklin Gothic Demi Cond Balti{\*\falt Arial};}
{\f150\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Franklin Gothic Medium Cond Gre{\*\falt Arial};}{\f151\fswiss\fcharset186\fprq2{\*\panose 00000000000000000000}Franklin Gothic Medium Cond Bal{\*\falt Arial};}
{\f152\fswiss\fcharset177\fprq2{\*\panose 00000000000000000000}Arial Unicode MS (Hebrew);}{\f153\fswiss\fcharset178\fprq2{\*\panose 00000000000000000000}Arial Unicode MS (Arabic);}
{\f154\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Bwhebl{\*\falt Courier New};}{\f155\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}OLBwds{\*\falt Courier New};}
{\f156\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}SIL Ezra{\*\falt Wingdings};}{\f157\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}SIL Galatia{\*\falt Courier New};}{\f158\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}AvantGarde;}
{\f159\froman\fcharset0\fprq2{\*\panose 00000000000000000000}ITC Bookman;}{\f160\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Helvetica-Narrow{\*\falt Arial Narrow};}{\f161\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}LubalinGraph;}
{\f162\froman\fcharset0\fprq2{\*\panose 00000000000000000000}NewCenturySchlbk{\*\falt Century Schoolbook};}{\f163\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Souvenir;}{\f164\froman\fcharset0\fprq2{\*\panose 00000000000000000000}ZapfChancery;}
{\f165\fdecor\fcharset2\fprq2{\*\panose 00000000000000000000}ZapfDingbats{\*\falt Monotype Sorts};}{\f166\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Goudy;}{\f167\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Park Avenue;}
{\f168\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Prestige Elite;}{\f169\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Stencil{\*\falt Courier New};}{\f170\fdecor\fcharset0\fprq2{\*\panose 00000000000000000000}OCRA;}
{\f171\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}VAG Rounded Light;}{\f172\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}VAG Rounded Thin;}{\f173\froman\fcharset0\fprq2{\*\panose 00000000000000000000}AGaramond;}
{\f174\froman\fcharset0\fprq2{\*\panose 00000000000000000000}AGaramond Bold;}{\f175\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Franklin Gothic No.2;}{\f176\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Franklin Gothic Condensed;}
{\f177\froman\fcharset0\fprq2{\*\panose 00000000000000000000}NuptialScript;}{\f178\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Copperplate31ab;}{\f179\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Copperplate33bc;}
{\f180\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Trajan;}{\f181\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Tekton;}{\f182\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Bernhard Modern Roman;}
{\f183\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Myriad Roman;}{\f184\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Alleycat ICG;}{\f185\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Boca Raton ICG;}
{\f186\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Boca Raton ICG Solid;}{\f187\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Chilada ICG Cuatro;}{\f188\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Chilada ICG Dos;}
{\f189\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Chilada ICG Tres;}{\f190\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Chilada ICG Uno;}{\f191\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Decotura ICG;}
{\f192\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Decotura ICG Inline;}{\f193\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Fajita ICG Mild;}{\f194\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Fajita ICG Picante;}
{\f195\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Litterbox ICG;}{\f196\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Paisley ICG 01;}{\f197\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Paisley ICG 02;}
{\f198\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Paisley ICG 01 Alt;}{\f199\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Paisley ICG 02 Alt;}{\f200\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Ultra Condensed Sans One;}
{\f201\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Ultra Condensed Sans Two;}{\f202\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Saturday Sans ICG;}{\f203\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Whimsy ICG;}
{\f204\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Whimsy ICG Heavy;}{\f205\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Wonton ICG;}{\f206\froman\fcharset0\fprq2{\*\panose 00050102010706020507}Map Symbols{\*\falt Courier New};}
{\f207\fnil\fcharset2\fprq2{\*\panose 00000000000000000000}TransRomanAH;}{\f208\fnil\fcharset2\fprq2{\*\panose 00000000000000000000}TransRomanDict;}{\f209\fnil\fcharset0\fprq2{\*\panose 00000500000000000000}Gideon{\*\falt Times New Roman};}
{\f210\froman\fcharset0\fprq2{\*\panose 02040502050505030304}Palatino Linotype;}{\f211\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}OLBGRK{\*\falt Courier New};}{\f212\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}GraecaII;}
{\f213\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}HebraicaII;}{\f214\fnil\fcharset2\fprq2{\*\panose 02000000000000000000}LRS System 1{\*\falt Times New Roman};}
{\f215\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}LRS System 2{\*\falt Times New Roman};}{\f216\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}LRS System 3{\*\falt Times New Roman};}
{\f217\fnil\fcharset0\fprq2{\*\panose 02000000000000000000}LRS System 4{\*\falt Times New Roman};}{\f218\fmodern\fcharset2\fprq2{\*\panose 050b0009000000000000}OCR-A{\*\falt Courier New};}
{\f219\fnil\fcharset2\fprq2{\*\panose 00000000000000000000}SemiticaDict;}{\f220\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}SILDoulosIPA{\*\falt Courier New};}
{\f221\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}SILManuscriptIPA{\*\falt Courier New};}{\f222\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}SILSophiaIPA{\*\falt Courier New};}
{\f223\fswiss\fcharset0\fprq2{\*\panose 020b0506030403020203}QuickType Condensed{\*\falt Arial Narrow};}{\f224\fmodern\fcharset0\fprq2{\*\panose 020b0009000000000000}QuickType Mono{\*\falt Lucida Console};}
{\f225\fswiss\fcharset0\fprq2{\*\panose 020b0000000000000000}QuickType{\*\falt Arial};}{\f226\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}QuickType Pi{\*\falt Symbol};}
{\f227\fswiss\fcharset0\fprq2{\*\panose 020b7200000000000000}Turkish Tms Roman{\*\falt Courier New};}{\f228\froman\fcharset0\fprq2{\*\panose 02040502050405020303}Georgia{\*\falt Times New Roman};}
{\f229\fmodern\fcharset0\fprq1{\*\panose 020b0509000000000004}Andale Mono{\*\falt Courier New};}{\f230\fmodern\fcharset129\fprq1{\*\panose 020b0609000101010101}GulimChe;}{\f231\fmodern\fcharset134\fprq1{\*\panose 02010609030101010101}MS Song;}
{\f232\fmodern\fcharset134\fprq1{\*\panose 02010609030101010101}MS Hei;}{\f233\fnil\fcharset177\fprq2{\*\panose 00000000000000000000}David{\*\falt Times New Roman};}
{\f234\fnil\fcharset177\fprq2{\*\panose 00000000000000000000}David Transparent{\*\falt Times New Roman};}{\f235\fnil\fcharset177\fprq2{\*\panose 00000000000000000000}Miriam{\*\falt Times New Roman};}
{\f236\fmodern\fcharset177\fprq1{\*\panose 00000009000000000000}Miriam Fixed{\*\falt Courier New};}{\f237\fmodern\fcharset177\fprq1{\*\panose 00000009000000000000}Fixed Miriam Transparent{\*\falt Courier New};}
{\f238\fnil\fcharset177\fprq2{\*\panose 00000000000000000000}Miriam Transparent{\*\falt Times New Roman};}{\f239\fmodern\fcharset177\fprq1{\*\panose 00000009000000000000}Rod{\*\falt Courier New};}
{\f240\fnil\fcharset178\fprq2{\*\panose 00000000000000000000}Arabic Transparent{\*\falt Times New Roman};}{\f241\fnil\fcharset178\fprq2{\*\panose 00000000000000000000}Traditional Arabic{\*\falt Times New Roman};}
{\f242\fswiss\fcharset0\fprq2{\*\panose 020b0304020202020204}Cordia New{\*\falt Arial};}{\f243\froman\fcharset0\fprq2{\*\panose 02020603050405020304}Angsana New{\*\falt Times New Roman};}
{\f244\fswiss\fcharset222\fprq2{\*\panose 020b0604020202020204}IrisUPC{\*\falt Tahoma};}{\f245\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mini Pics Art Jam{\*\falt Courier New};}
{\f246\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mini Pics Classic{\*\falt Courier New};}{\f247\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mini Pics Lil Critters{\*\falt Courier New};}
{\f248\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mini Pics Lil Edibles{\*\falt Courier New};}{\f249\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mini Pics Lil Events{\*\falt Courier New};}
{\f250\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mini Pics Lil Stuff{\*\falt Courier New};}{\f251\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mini Pics Lil Vehicles{\*\falt Courier New};}
{\f252\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Mini Pics Red Rock{\*\falt Courier New};}{\f253\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Fences;}
{\f254\fswiss\fcharset0\fprq2{\*\panose 020d0506020203030b03}Architecture{\*\falt Arial Narrow};}{\f255\fswiss\fcharset0\fprq2{\*\panose 020b0602020202020204}AvantGarde Md BT{\*\falt Arial};}
{\f256\fswiss\fcharset0\fprq2{\*\panose 020b0402020202020204}AvantGarde Bk BT{\*\falt Arial};}{\f257\fscript\fcharset0\fprq2{\*\panose 03060902030302020204}DomCasual BT{\*\falt Courier New};}
{\f258\fswiss\fcharset0\fprq2{\*\panose 020b0602020204020204}Humanst521 BT{\*\falt Arial};}{\f259\froman\fcharset0\fprq2{\*\panose 02040603050505020204}News701 BT{\*\falt Times New Roman};}
{\f260\fscript\fcharset0\fprq2{\*\panose 03050502040202020b03}Technical{\*\falt Courier New};}{\f261\fscript\fcharset0\fprq2{\*\panose 03020702030807050705}TypoUpright BT{\*\falt Courier New};}
{\f262\fdecor\fcharset0\fprq2{\*\panose 04060705040702020204}Charlesworth{\*\falt Onyx};}{\f263\froman\fcharset0\fprq2{\*\panose 0207060307050a020302}BernhardMod BT{\*\falt Times New Roman};}
{\f264\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Lithograph;}{\f265\fswiss\fcharset0\fprq2{\*\panose 020b0807040502030204}Zurich BlkEx BT{\*\falt Arial};}{\f266\fswiss\fcharset0\fprq2{\*\panose 020b0505020202020204}Zurich Ex BT{\*\falt Arial};}
{\f267\fscript\fcharset0\fprq2{\*\panose 03080702020302020206}OzHandicraft BT{\*\falt Courier New};}{\f268\fdecor\fcharset0\fprq2{\*\panose 04020604050203030203}GoudyHandtooled BT{\*\falt Courier New};}
{\f269\froman\fcharset0\fprq2{\*\panose 0204050203030b020204}Dauphin{\*\falt Footlight MT Light};}{\f270\froman\fcharset0\fprq2{\*\panose 02060503030505020204}Serifa BT{\*\falt Times New Roman};}
{\f271\froman\fcharset0\fprq2{\*\panose 02070a02080905020204}PosterBodoni BT{\*\falt Times New Roman};}{\f272\fswiss\fcharset0\fprq2{\*\panose 020b0402020204020303}Futura Lt BT{\*\falt Arial};}
{\f273\fdecor\fcharset0\fprq2{\*\panose 040409050d0b02020403}FuturaBlack BT{\*\falt Courier New};}{\f274\fdecor\fcharset0\fprq2{\*\panose 04040807060d02020704}Bremen Bd BT{\*\falt Courier New};}
{\f275\froman\fcharset0\fprq2{\*\panose 02090504030505020304}AmerType Md BT{\*\falt Times New Roman};}{\f276\fswiss\fcharset2\fprq2{\*\panose 020b0603050302020204}CommonBullets{\*\falt Trebuchet MS};}
{\f277\froman\fcharset0\fprq2{\*\panose 02020502050305020303}GoudyOlSt BT{\*\falt Times New Roman};}{\f278\froman\fcharset0\fprq2{\*\panose 02080503040505020303}Souvenir Lt BT{\*\falt Times New Roman};}
{\f279\froman\fcharset0\fprq2{\*\panose 02060303030505020204}Serifa Th BT{\*\falt Times New Roman};}{\f280\fswiss\fcharset0\fprq2{\*\panose 020d0902020204020204}Kabel Ult BT{\*\falt Arial};}
{\f281\froman\fcharset0\fprq2{\*\panose 02040503050506040803}ZapfEllipt BT{\*\falt Times New Roman};}{\f282\fswiss\fcharset0\fprq2{\*\panose 020e0705020203020404}CopprplGoth Bd BT{\*\falt Arial};}
{\f283\fdecor\fcharset0\fprq2{\*\panose 04030205020b02020502}BernhardFashion BT{\*\falt Courier New};}{\f284\fdecor\fcharset0\fprq2{\*\panose 040409040d0702020402}Allegro BT{\*\falt Courier New};}
{\f285\froman\fcharset0\fprq2{\*\panose 02030904050306020704}Benguiat Bk BT{\*\falt Times New Roman};}{\f286\fswiss\fcharset0\fprq2{\*\panose 020b0807020203060204}BankGothic Md BT{\*\falt Arial};}
{\f287\fswiss\fcharset0\fprq2{\*\panose 020d0402020204020904}Kabel Bk BT{\*\falt Arial};}{\f288\fscript\fcharset0\fprq2{\*\panose 03030702030607090b03}English111 Vivace BT{\*\falt Courier New};}
{\f289\fdecor\fcharset0\fprq2{\*\panose 040b0500000000000000}LithographLight{\*\falt Onyx};}{\f290\fswiss\fcharset0\fprq2{\*\panose 020b0802020204020204}Futura Md BT{\*\falt Arial};}
{\f291\fscript\fcharset0\fprq2{\*\panose 03090702030407020403}Staccato222 BT{\*\falt Courier New};}{\f292\fswiss\fcharset0\fprq2{\*\panose 020b0903020204020204}Futura XBlk BT{\*\falt Arial};}
{\f293\fswiss\fcharset0\fprq2{\*\panose 020b0708030702060204}Swiss911 XCm BT{\*\falt Arial};}{\f294\fnil\fcharset2\fprq2{\*\panose 01010601010101010101}Monotype Sorts{\*\falt Courier New};}
{\f295\fswiss\fcharset0\fprq2{\*\panose 020b0303020202020204}Swis721 Th BT{\*\falt Arial};}{\f296\fdecor\fcharset0\fprq2{\*\panose 04020705020b03040203}Swis721 BdOul BT{\*\falt Courier New};}
{\f297\froman\fcharset0\fprq2{\*\panose 02040604050705020304}News706 BT{\*\falt Times New Roman};}{\f298\froman\fcharset0\fprq2{\*\panose 02040604050505020304}News705 BT{\*\falt Times New Roman};}
{\f299\froman\fcharset0\fprq2{\*\panose 02040604050505020204}News702 BT{\*\falt Times New Roman};}{\f300\froman\fcharset0\fprq2{\*\panose 02040603050506020304}Modern880 BT{\*\falt Times New Roman};}
{\f301\froman\fcharset0\fprq2{\*\panose 02040602040506020204}IowanOldSt BT{\*\falt Times New Roman};}{\f302\froman\fcharset0\fprq2{\*\panose 02070506070706020304}Industrial736 BT{\*\falt Times New Roman};}
{\f303\fdecor\fcharset0\fprq2{\*\panose 04040805071002020d02}FlamencoD{\*\falt Stencil};}{\f304\froman\fcharset0\fprq2{\*\panose 02020603060505020304}Dutch801 Rm BT{\*\falt Times New Roman};}
{\f305\fdecor\fcharset0\fprq2{\*\panose 040309050d0b02020404}DexGothicD{\*\falt Courier New};}{\f306\froman\fcharset0\fprq2{\*\panose 02060406040706070204}CityDBol{\*\falt Times New Roman};}
{\f307\froman\fcharset0\fprq2{\*\panose 02050603050705020204}CenturyOldst BT{\*\falt Times New Roman};}{\f308\froman\fcharset0\fprq2{\*\panose 02040604050505020204}Century731 BT{\*\falt Times New Roman};}
{\f309\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Telegram LET{\*\falt Times New Roman};}{\f310\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Rubber Stamp LET{\*\falt Times New Roman};}
{\f311\froman\fcharset2\fprq2{\*\panose 05030102010503060408}Keystroke{\*\falt Webdings};}{\f312\fscript\fcharset0\fprq2{\*\panose 03020702040508040504}Fraktur BT{\*\falt Courier New};}
{\f313\fscript\fcharset0\fprq2{\*\panose 03040702040608030603}EngrvrsOldEng BT{\*\falt Courier New};}{\f314\fscript\fcharset0\fprq2{\*\panose 03040702020708020505}AmericanText BT{\*\falt Courier New};}
{\f315\fscript\fcharset0\fprq2{\*\panose 03020802040602020201}AmericanUncD{\*\falt Courier New};}{\f316\fdecor\fcharset0\fprq2{\*\panose 04020904020b03060204}Pioneer BT{\*\falt Courier New};}
{\f317\fdecor\fcharset0\fprq2{\*\panose 04040905080b02020802}EwieD{\*\falt Courier New};}{\f318\fscript\fcharset0\fprq2{\*\panose 03020802040402020204}ProseAntique{\*\falt Technical};}
{\f319\fscript\fcharset0\fprq2{\*\panose 03040702030605080505}Stuyvesant BT{\*\falt Courier New};}{\f320\froman\fcharset0\fprq2{\*\panose 02040302060705020202}NicolasCocTReg{\*\falt Times New Roman};}
{\f321\fswiss\fcharset0\fprq2{\*\panose 020e0705030506020404}Newtext Rg BT{\*\falt Arial};}{\f322\fdecor\fcharset0\fprq2{\*\panose 04020604030602040204}PrincetownD{\*\falt Courier New};}
{\f323\fdecor\fcharset0\fprq2{\*\panose 04040804060802020203}Bernhard BdCn BT{\*\falt Courier New};}{\f324\fdecor\fcharset0\fprq2{\*\panose 04030a050d0b02020402}Traffic{\*\falt Stencil};}
{\f325\froman\fcharset0\fprq2{\*\panose 02070a04090905020304}Normande BT{\*\falt Times New Roman};}{\f326\froman\fcharset0\fprq2{\*\panose 02070904090705020304}Firenze{\*\falt Century Schoolbook};}
{\f327\fdecor\fcharset0\fprq2{\*\panose 04050302030b02020502}HuxleyVertical BT{\*\falt Courier New};}{\f328\fscript\fcharset0\fprq2{\*\panose 030306020506040d0d05}EnglischeSchTDemBol{\*\falt Courier New};}
{\f329\fscript\fcharset0\fprq2{\*\panose 030306020304040d0d03}English157 BT{\*\falt Courier New};}{\f330\fscript\fcharset0\fprq2{\*\panose 03020702040502020203}Lydian BT{\*\falt Courier New};}
{\f331\froman\fcharset0\fprq2{\*\panose 02060506020206060203}SquareSlab711 Lt BT{\*\falt Times New Roman};}{\f332\froman\fcharset0\fprq2{\*\panose 02060506020205050403}GeoSlab703 MdCn BT{\*\falt Times New Roman};}
{\f333\froman\fcharset0\fprq2{\*\panose 02040502050505030904}ZapfCalligr BT{\*\falt Times New Roman};}{\f334\froman\fcharset0\fprq2{\*\panose 02090402020206020303}Schneidler Lt BT{\*\falt Times New Roman};}
{\f335\froman\fcharset0\fprq2{\*\panose 02020602050306020403}OrigGarmnd BT{\*\falt Times New Roman};}{\f336\froman\fcharset0\fprq2{\*\panose 02040603050505020404}ChelthmITC Bk BT{\*\falt Times New Roman};}
{\f337\froman\fcharset0\fprq2{\*\panose 02030502030305020302}DellaRobbia BT{\*\falt Times New Roman};}{\f338\froman\fcharset0\fprq2{\*\panose 02040603050505020403}Cheltenhm BT{\*\falt Times New Roman};}
{\f339\froman\fcharset0\fprq2{\*\panose 02040606050705020403}Cheltenhm BdCn BT{\*\falt Times New Roman};}{\f340\froman\fcharset0\fprq2{\*\panose 02040604050705020304}CenturyExpd BT{\*\falt Times New Roman};}
{\f341\froman\fcharset0\fprq2{\*\panose 02040606060705020303}CentSchbook BdCn BT{\*\falt Times New Roman};}{\f342\froman\fcharset0\fprq2{\*\panose 0207060206030a030404}Carmina Md BT{\*\falt Times New Roman};}
{\f343\froman\fcharset0\fprq2{\*\panose 0202060206050b020903}AmeriGarmnd BT{\*\falt Times New Roman};}{\f344\froman\fcharset0\fprq2{\*\panose 02020602060306020a03}Aldine401 BT{\*\falt Times New Roman};}
{\f345\froman\fcharset0\fprq2{\*\panose 02030603060506020403}Caslon540 BT{\*\falt Times New Roman};}{\f346\froman\fcharset0\fprq2{\*\panose 02060403030505020204}Serifa Lt BT{\*\falt Times New Roman};}
{\f347\froman\fcharset0\fprq2{\*\panose 02040502050306020404}MattAntique BT{\*\falt Times New Roman};}{\f348\fswiss\fcharset0\fprq2{\*\panose 020b0703020204030204}Incised901 Bd BT{\*\falt Arial};}
{\f349\fswiss\fcharset0\fprq2{\*\panose 020b0502020204020303}Geometr415 Lt BT{\*\falt Arial};}{\f350\fswiss\fcharset0\fprq2{\*\panose 020d0802020204020204}Geometr231 Hv BT{\*\falt Arial};}
{\f351\froman\fcharset0\fprq2{\*\panose 02020702060506020304}GarmdITC Bk BT{\*\falt Times New Roman};}{\f352\fswiss\fcharset0\fprq2{\*\panose 020b0603020202030204}Zurich BT{\*\falt Arial};}
{\f353\froman\fcharset0\fprq2{\*\panose 020a0603030505030204}Oranda BT{\*\falt Times New Roman};}{\f354\froman\fcharset0\fprq2{\*\panose 020a0506040505030204}Oranda Cn BT{\*\falt Times New Roman};}
{\f355\froman\fcharset0\fprq2{\*\panose 020a0503050306020303}Latin725 BT{\*\falt Times New Roman};}{\f356\froman\fcharset0\fprq2{\*\panose 02040603040506030204}HumstSlab712 BT{\*\falt Times New Roman};}
{\f357\fswiss\fcharset0\fprq2{\*\panose 020b0702020204020204}Futura Hv BT{\*\falt Arial};}{\f358\froman\fcharset0\fprq2{\*\panose 02070603070506020303}Transit511 BT{\*\falt Times New Roman};}
{\f359\fswiss\fcharset0\fprq2{\*\panose 020b0506020202030204}Swis721 Cn BT{\*\falt Arial};}{\f360\fswiss\fcharset0\fprq2{\*\panose 020b0406020202030204}Swis721 LtCn BT{\*\falt Arial};}
{\f361\froman\fcharset0\fprq2{\*\panose 02020603050405020304}NimbusRomDGR{\*\falt Times New Roman};}{\f362\froman\fcharset0\fprq2{\*\panose 02060403020205020404}GeoSlb712 Lt BT{\*\falt Times New Roman};}
{\f363\froman\fcharset0\fprq2{\*\panose 02060603020205020404}GeoSlb712 Md BT{\*\falt Times New Roman};}{\f364\froman\fcharset0\fprq2{\*\panose 02040603050506020403}Aldine721 BT{\*\falt Times New Roman};}
{\f365\fmodern\fcharset0\fprq1{\*\panose 02070409020205030204}Pica10 BT{\*\falt Lucida Console};}{\f366\fmodern\fcharset0\fprq1{\*\panose 020b0509020202030204}LettrGoth12 BT{\*\falt Lucida Console};}
{\f367\fdecor\fcharset0\fprq2{\*\panose 04020704020802060204}HorndonD{\*\falt Courier New};}{\f368\fdecor\fcharset0\fprq2{\*\panose 040407060c0902020802}Cottage{\*\falt Stencil};}
{\f369\fnil\fcharset0\fprq2{\*\panose 07010101010101010101}GaramondNo4CyrTCYMed{\*\falt Courier New};}{\f370\fscript\fcharset0\fprq2{\*\panose 03040a02050908040503}FetteFraD{\*\falt Courier New};}
{\f371\fscript\fcharset0\fprq2{\*\panose 03060602030408040b02}EckmannD{\*\falt Courier New};}{\f372\fscript\fcharset0\fprq2{\*\panose 03040802040608030504}CloisterBlack BT{\*\falt Courier New};}
{\f373\fscript\fcharset0\fprq2{\*\panose 03040802020608040804}Blackletter686 BT{\*\falt Courier New};}{\f374\fswiss\fcharset0\fprq2{\*\panose 020f0702020204020204}VAGRounded BT{\*\falt Arial};}
{\f375\fswiss\fcharset0\fprq2{\*\panose 020f0902020206020304}FrankfurterHigD{\*\falt Arial};}{\f376\fscript\fcharset0\fprq2{\*\panose 03060902030202020203}DomBold BT{\*\falt Courier New};}
{\f377\fswiss\fcharset0\fprq2{\*\panose 020b0402020203020901}PlazaDReg{\*\falt Arial};}{\f378\froman\fcharset0\fprq2{\*\panose 020a0807080705020304}EngravrsRoman Bd BT{\*\falt Times New Roman};}
{\f379\fdecor\fcharset0\fprq2{\*\panose 04020705070203030203}CloisterOpenFace BT{\*\falt Courier New};}{\f380\fdecor\fcharset0\fprq2{\*\panose 04030505050b02020a03}Exotc350 Lt BT{\*\falt Courier New};}
{\f381\fdecor\fcharset0\fprq2{\*\panose 04030605060702020802}UnivrstyRoman Bd BT{\*\falt Courier New};}{\f382\fswiss\fcharset0\fprq2{\*\panose 020b0302020203020303}HoratioDLig{\*\falt Arial};}
{\f383\fdecor\fcharset0\fprq2{\*\panose 04020705040202020203}IceAgeD{\*\falt Courier New};}{\f384\fswiss\fcharset0\fprq2{\*\panose 020f0806020204040204}Gothic821 Cn BT{\*\falt Arial};}
{\f385\fdecor\fcharset0\fprq2{\*\panose 04020504060303070b02}Emboss{\*\falt Courier New};}{\f386\fdecor\fcharset0\fprq2{\*\panose 04040705040a02020702}AlgerianBasD{\*\falt Courier New};}
{\f387\froman\fcharset0\fprq2{\*\panose 02070606050705020204}Modern735 BT{\*\falt Times New Roman};}{\f388\fdecor\fcharset0\fprq2{\*\panose 04030805030b02020c03}HandelGothic BT{\*\falt Courier New};}
{\f389\fscript\fcharset0\fprq2{\*\panose 03090702050506080605}Pepper{\*\falt Brush Script MT};}{\f390\fscript\fcharset0\fprq2{\*\panose 03030802040907090b04}Snell Blk BT{\*\falt Courier New};}
{\f391\froman\fcharset0\fprq2{\*\panose 02040602050505020204}Mirarae BT{\*\falt Times New Roman};}{\f392\froman\fcharset0\fprq2{\*\panose 02090503060705020403}Tiffany Lt BT{\*\falt Times New Roman};}
{\f393\froman\fcharset0\fprq2{\*\panose 0209060304050a020404}Seagull Md BT{\*\falt Times New Roman};}{\f394\fswiss\fcharset0\fprq2{\*\panose 020e0603030505020404}Quorum Md BT{\*\falt Arial};}
{\f395\froman\fcharset0\fprq2{\*\panose 02040503030506020204}Korinna BT{\*\falt Times New Roman};}{\f396\froman\fcharset0\fprq2{\*\panose 0208050304030b020404}Cooper Lt BT{\*\falt Times New Roman};}
{\f397\froman\fcharset0\fprq2{\*\panose 02090503050305090704}Caxton Lt BT{\*\falt Times New Roman};}{\f398\froman\fcharset0\fprq2{\*\panose 02060502050305020504}Belwe Lt BT{\*\falt Times New Roman};}
{\f399\froman\fcharset0\fprq2{\*\panose 02060803020205020404}LubalGraph Bd BT{\*\falt Times New Roman};}{\f400\fswiss\fcharset0\fprq2{\*\panose 020e0902020208030404}GoudySans Blk BT{\*\falt Arial};}
{\f401\froman\fcharset0\fprq2{\*\panose 02090602040506020303}Schneidler Md BT{\*\falt Times New Roman};}{\f402\froman\fcharset0\fprq2{\*\panose 02040504060705020304}Century725 BT{\*\falt Times New Roman};}
{\f403\froman\fcharset0\fprq2{\*\panose 02030503070506020404}Caslon224 Bk BT{\*\falt Times New Roman};}{\f404\fdecor\fcharset0\fprq2{\*\panose 04020605080303030203}CaslonOpnface BT{\*\falt Courier New};}
{\f405\froman\fcharset0\fprq2{\*\panose 02070803080706020303}Bodoni Bd BT{\*\falt Times New Roman};}{\f406\froman\fcharset0\fprq2{\*\panose 0206050304050a020404}Leawood Bk BT{\*\falt Times New Roman};}
{\f407\fswiss\fcharset0\fprq2{\*\panose 020d0602020204020304}Kabel Md BT{\*\falt Arial};}{\f408\fswiss\fcharset0\fprq2{\*\panose 020d0702020204020304}Kabel Dm BT{\*\falt Arial};}
{\f409\fswiss\fcharset0\fprq2{\*\panose 020d0402020204020903}Geometr231 BT{\*\falt Arial};}{\f410\froman\fcharset0\fprq2{\*\panose 02090602060506020304}Arrus BT{\*\falt Times New Roman};}
{\f411\fswiss\fcharset0\fprq2{\*\panose 020b0907030502060203}Square721 BdEx BT{\*\falt Arial};}{\f412\froman\fcharset0\fprq2{\*\panose 02060504050505030204}Schadow BT{\*\falt Times New Roman};}
{\f413\fswiss\fcharset0\fprq2{\*\panose 020b0406020203020204}NewsGoth Lt BT{\*\falt Arial};}{\f414\fswiss\fcharset0\fprq2{\*\panose 020b0803030503020204}Humanst531 Blk BT{\*\falt Arial};}
{\f415\fswiss\fcharset0\fprq2{\*\panose 020b0506020204030203}Futura MdCn BT{\*\falt Arial Narrow};}{\f416\froman\fcharset0\fprq2{\*\panose 02040503050506020203}Charter BT{\*\falt Times New Roman};}
{\f417\fswiss\fcharset0\fprq2{\*\panose 020e0503050506020204}Amerigo BT{\*\falt Arial};}{\f418\fswiss\fcharset0\fprq2{\*\panose 020b0504020202020204}Swis721 BT{\*\falt Arial};}
{\f419\froman\fcharset0\fprq2{\*\panose 02020603060705020204}Romana BT{\*\falt Times New Roman};}{\f420\froman\fcharset0\fprq2{\*\panose 02090803030305020804}Raleigh XBd BT{\*\falt Times New Roman};}
{\f421\froman\fcharset0\fprq2{\*\panose 02020602060305020304}Life BT{\*\falt Times New Roman};}{\f422\fswiss\fcharset0\fprq2{\*\panose 020b0806020202050204}GothicNo13 BT{\*\falt Arial};}
{\f423\fswiss\fcharset0\fprq2{\*\panose 020c0403020203020204}Gothic720 Lt BT{\*\falt Arial};}{\f424\froman\fcharset0\fprq2{\*\panose 02060704030705020204}Egyptian710 BT{\*\falt Times New Roman};}
{\f425\froman\fcharset0\fprq2{\*\panose 02020903060505090304}Dutch801 XBdIt BT{\*\falt Times New Roman};}{\f426\froman\fcharset0\fprq2{\*\panose 02060606040706070203}CityDMed{\*\falt Times New Roman};}
{\f427\fmodern\fcharset0\fprq1{\*\panose 02070509030506020304}Prestige12 BT{\*\falt Lucida Console};}{\f428\fmodern\fcharset0\fprq1{\*\panose 020d0409020203030204}Orator15 BT{\*\falt Lucida Console};}
{\f429\fmodern\fcharset0\fprq1{\*\panose 020b0609020202020204}Monospac821 BT{\*\falt Lucida Console};}{\f430\fswiss\fcharset0\fprq2{\*\panose 020b0703020204020204}Humanst970 BT{\*\falt Arial};}
{\f431\froman\fcharset0\fprq2{\*\panose 02030603070405020603}Windsor Lt BT{\*\falt Times New Roman};}{\f432\fdecor\fcharset0\fprq2{\*\panose 04040705060902020803}ArnoldBoeD{\*\falt Courier New};}
{\f433\fscript\fcharset0\fprq2{\*\panose 03080702040302070203}BlacklightD{\*\falt Courier New};}{\f434\fscript\fcharset0\fprq2{\*\panose 03060702040402020b04}Freefrm721 BT{\*\falt Courier New};}
{\f435\fdecor\fcharset0\fprq2{\*\panose 040404030b0602020202}PTBarnum BT{\*\falt Courier New};}{\f436\froman\fcharset0\fprq2{\*\panose 02040704040505020204}Clarendon BT{\*\falt Times New Roman};}
{\f437\fnil\fcharset0\fprq2{\*\panose 02000500000000000000}Griffon{\*\falt Palatino Linotype};}{\f438\fdecor\fcharset0\fprq2{\*\panose 040b09050c0b03040804}ShotgunBlanks BT{\*\falt Courier New};}
{\f439\fdecor\fcharset0\fprq2{\*\panose 04040804050f02020703}Amelia BT{\*\falt Courier New};}{\f440\fscript\fcharset0\fprq2{\*\panose 03020902040302020201}Cancun{\*\falt Technical};}
{\f441\froman\fcharset0\fprq2{\*\panose 02030903070706020404}Grouch BT{\*\falt Times New Roman};}{\f442\fswiss\fcharset0\fprq2{\*\panose 020e0905050706070204}SerpentineDBol{\*\falt Arial};}
{\f443\fswiss\fcharset0\fprq2{\*\panose 020e0602040504020404}FrizQuadrata BT{\*\falt Arial};}{\f444\fscript\fcharset0\fprq2{\*\panose 03090702030407020404}Staccato555 BT{\*\falt Courier New};}
{\f445\fscript\fcharset0\fprq2{\*\panose 03020902040503020804}ZapfChan Bd BT{\*\falt Courier New};}{\f446\fscript\fcharset0\fprq2{\*\panose 03020702040507040404}Gando BT{\*\falt Courier New};}
{\f447\fscript\fcharset0\fprq2{\*\panose 03030602040507090c03}Embassy BT{\*\falt Courier New};}{\f448\froman\fcharset0\fprq2{\*\panose 0208090404030b020404}Cooper Blk BT{\*\falt Times New Roman};}
{\f449\froman\fcharset0\fprq2{\*\panose 02090603050305020704}Caxton Bk BT{\*\falt Times New Roman};}{\f450\fswiss\fcharset0\fprq2{\*\panose 020e0402020208020404}GoudySans Lt BT{\*\falt Arial};}
{\f451\froman\fcharset0\fprq2{\*\panose 02060603020205020403}GeoSlab703 Md BT{\*\falt Times New Roman};}{\f452\froman\fcharset0\fprq2{\*\panose 02060804020205090404}GeoSlab703 XBdIt BT{\*\falt Times New Roman};}
{\f453\froman\fcharset0\fprq2{\*\panose 0202050205030b020303}Venetian301 BT{\*\falt Times New Roman};}{\f454\froman\fcharset0\fprq2{\*\panose 02090805050506020203}Schneidler Blk BT{\*\falt Times New Roman};}
{\f455\fmodern\fcharset0\fprq1{\*\panose 02040609050505020304}CentSchbook Mono BT{\*\falt Lucida Console};}{\f456\froman\fcharset0\fprq2{\*\panose 02020602070506020304}NewBskvll BT{\*\falt Times New Roman};}
{\f457\froman\fcharset0\fprq2{\*\panose 0202060206050b020a04}Galliard BT{\*\falt Times New Roman};}{\f458\froman\fcharset0\fprq2{\*\panose 02070706070706020303}Bodoni BdCn BT{\*\falt Times New Roman};}
{\f459\froman\fcharset0\fprq2{\*\panose 02060804040505020204}Serifa Blk BT{\*\falt Times New Roman};}{\f460\fswiss\fcharset0\fprq2{\*\panose 020b0802020204020303}Geometr415 Blk BT{\*\falt Arial};}
{\f461\fswiss\fcharset0\fprq2{\*\panose 020b0408020202060204}Zurich LtXCn BT{\*\falt Arial};}{\f462\fswiss\fcharset0\fprq2{\*\panose 020b0603020203020204}NewsGoth Dm BT{\*\falt Arial};}
{\f463\fswiss\fcharset0\fprq2{\*\panose 020b0603030504020204}Humnst777 BT{\*\falt Arial};}{\f464\fswiss\fcharset0\fprq2{\*\panose 020b0503030502020204}Folio Bk BT{\*\falt Arial};}
{\f465\fmodern\fcharset2\fprq1{\*\panose 020f0509020204020304}OCR-A BT{\*\falt Lucida Sans Typewriter};}{\f466\froman\fcharset0\fprq2{\*\panose 020a0602050506020204}TrumpetLite{\*\falt Times New Roman};}
{\f467\fswiss\fcharset0\fprq2{\*\panose 020b0506020202030204}SwitzerlandNarrow{\*\falt Arial Narrow};}{\f468\fswiss\fcharset0\fprq2{\*\panose 020b0403020202020204}Swis721 Lt BT{\*\falt Arial};}
{\f469\froman\fcharset0\fprq2{\*\panose 02040603050506020204}Egyptian505 BT{\*\falt Times New Roman};}{\f470\froman\fcharset0\fprq2{\*\panose 02040603060505020404}Dutch823 BT{\*\falt Times New Roman};}
{\f471\froman\fcharset0\fprq2{\*\panose 02060506040706070203}CityDLig{\*\falt Times New Roman};}{\f472\froman\fcharset0\fprq2{\*\panose 02020603070506020303}Bulmer BT{\*\falt Times New Roman};}
{\f473\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Tag LET{\*\falt Times New Roman};}{\f474\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Slipstream LET{\*\falt Times New Roman};}
{\f475\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Ruach LET{\*\falt Times New Roman};}{\f476\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Rage Italic LET{\*\falt Times New Roman};}
{\f477\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}La Bamba LET{\*\falt Times New Roman};}{\f478\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}DF Calligraphic Ornaments LET{\*\falt Courier New};}
{\f479\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Bertram LET{\*\falt Times New Roman};}{\f480\fswiss\fcharset2\fprq1{\*\panose 050c0103010202020202}MICR 013 BT{\*\falt Symbol};}
{\f481\fswiss\fcharset0\fprq2{\*\panose 020b0606020203030204}Geometr706 BdCn BT{\*\falt Arial};}{\f482\fswiss\fcharset0\fprq2{\*\panose 020b0506020203020204}BellGothic BT{\*\falt Arial};}
{\f483\fnil\fcharset0\fprq2{\*\panose 07010101010101010101}GaramondNo4CyrTCYLig{\*\falt Courier New};}{\f484\fscript\fcharset0\fprq2{\*\panose 03080802040408040b02}Freefrm710 BT{\*\falt Courier New};}
{\f485\fscript\fcharset0\fprq2{\*\panose 03040802040708030602}EngrvrsOldEng Bd BT{\*\falt Courier New};}{\f486\fswiss\fcharset0\fprq2{\*\panose 020f0404020209020604}BenguiatGot Bk BT{\*\falt Arial};}
{\f487\fscript\fcharset0\fprq2{\*\panose 03060902050402020b05}Freefrm721 Blk BT{\*\falt Courier New};}{\f488\fswiss\fcharset0\fprq2{\*\panose 020d0406040103070904}SquireD{\*\falt Arial};}
{\f489\fdecor\fcharset0\fprq2{\*\panose 04030805050b02020a03}Exotc350 Bd BT{\*\falt Courier New};}{\f490\fdecor\fcharset0\fprq2{\*\panose 04030305020f02020504}CircleD{\*\falt Courier New};}
{\f491\fdecor\fcharset0\fprq2{\*\panose 04020905080603030204}DextorOutD{\*\falt Courier New};}{\f492\fswiss\fcharset0\fprq2{\*\panose 020c0903060902020604}BinnerD{\*\falt Arial};}
{\f493\fdecor\fcharset0\fprq2{\*\panose 04050403040a02020204}Latin XCn BT{\*\falt Courier New};}{\f494\fswiss\fcharset0\fprq2{\*\panose 020b0608020202060204}Swiss911 UCm BT{\*\falt Arial};}
{\f495\fswiss\fcharset0\fprq2{\*\panose 020b0904040702060204}Compacta Blk BT{\*\falt Arial};}{\f496\fdecor\fcharset0\fprq2{\*\panose 04030a07091002020d03}NevisonCasD{\*\falt Courier New};}
{\f497\fscript\fcharset0\fprq2{\*\panose 030305020406070d0d05}KunstlerschreibschDBol{\*\falt Courier New};}{\f498\fscript\fcharset0\fprq2{\*\panose 03030803040807090c04}CommercialScript BT{\*\falt Courier New};}
{\f499\fscript\fcharset0\fprq2{\*\panose 03020802040502070804}Cataneo Swash BT{\*\falt Technical};}{\f500\fdecor\fcharset0\fprq2{\*\panose 04020905040803040203}Cooper BlkOul BT{\*\falt Courier New};}
{\f501\froman\fcharset0\fprq2{\*\panose 02060806050305020504}Belwe Cn BT{\*\falt Times New Roman};}{\f502\froman\fcharset0\fprq2{\*\panose 02020803070706020304}Americana XBdCn BT{\*\falt Times New Roman};}
{\f503\fswiss\fcharset0\fprq2{\*\panose 020e0503030505020404}Novarese Bk BT{\*\falt Arial};}{\f504\froman\fcharset0\fprq2{\*\panose 02040603050705020303}CentSchbook BT{\*\falt Times New Roman};}
{\f505\froman\fcharset0\fprq2{\*\panose 02070603070706020303}Bodoni Bk BT{\*\falt Times New Roman};}{\f506\froman\fcharset0\fprq2{\*\panose 02070603080706020303}BauerBodni BT{\*\falt Times New Roman};}
{\f507\froman\fcharset0\fprq2{\*\panose 02070706080706020303}BauerBodni BdCn BT{\*\falt Times New Roman};}{\f508\fswiss\fcharset0\fprq2{\*\panose 020b0602020204020303}Geometr415 Md BT{\*\falt Arial};}
{\f509\fswiss\fcharset0\fprq2{\*\panose 020d0302020203020903}Geometr231 Lt BT{\*\falt Arial};}{\f510\froman\fcharset0\fprq2{\*\panose 02020606070506020304}GarmdITC BkCn BT{\*\falt Times New Roman};}
{\f511\froman\fcharset0\fprq2{\*\panose 02090805060506020404}Arrus Blk BT{\*\falt Times New Roman};}{\f512\fswiss\fcharset0\fprq2{\*\panose 020b0904040502030204}Zurich XBlk BT{\*\falt Arial};}
{\f513\fswiss\fcharset0\fprq2{\*\panose 020b0506020202030204}NewsGoth Cn BT{\*\falt Arial};}{\f514\fswiss\fcharset0\fprq2{\*\panose 020b0503020203020204}NewsGoth BT{\*\falt Arial};}
{\f515\fswiss\fcharset0\fprq2{\*\panose 020b0806020204090204}Futura XBlkCnIt BT{\*\falt Arial};}{\f516\fswiss\fcharset0\fprq2{\*\panose 020b0408020204030204}Futura LtCn BT{\*\falt Arial Narrow};}
{\f517\fswiss\fcharset0\fprq2{\*\panose 020b0907030509030804}Eras Bd BT{\*\falt Arial};}{\f518\fswiss\fcharset0\fprq2{\*\panose 020b0505020202020204}Swis721 LtEx BT{\*\falt Arial};}
{\f519\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Jazz LET{\*\falt Times New Roman};}{\f520\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Chiller LET{\*\falt Times New Roman};}
{\f521\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Bickley Script LET{\*\falt Times New Roman};}{\f522\fswiss\fcharset2\fprq1{\*\panose 050c0103010202020202}MICR 010 BT{\*\falt Symbol};}
{\f523\fswiss\fcharset0\fprq2{\*\panose 020b0502020203020204}Geometr706 Md BT{\*\falt Arial};}{\f524\froman\fcharset0\fprq2{\*\panose 02030506050405070503}Windsor LtCn BT{\*\falt Times New Roman};}
{\f525\fdecor\fcharset0\fprq2{\*\panose 04040805060302020703}VictorianD{\*\falt Courier New};}{\f526\fdecor\fcharset0\fprq2{\*\panose 04040804080e02020704}Jupiter{\*\falt Stencil};}
{\f527\fdecor\fcharset0\fprq2{\*\panose 04040405070d02020704}MandarinD{\*\falt Courier New};}{\f528\fdecor\fcharset0\fprq2{\*\panose 04040505060902020602}Bard{\*\falt Stencil};}
{\f529\fdecor\fcharset0\fprq2{\*\panose 04030905020b02020c03}Blippo Blk BT{\*\falt Courier New};}{\f530\fdecor\fcharset0\fprq2{\*\panose 04090a08080902020204}Thunderbird BT{\*\falt Courier New};}
{\f531\fscript\fcharset0\fprq2{\*\panose 03050602040403080205}PhyllisD{\*\falt Courier New};}{\f532\fscript\fcharset0\fprq2{\*\panose 03050502030303060205}FreestyleScrD{\*\falt Courier New};}
{\f533\froman\fcharset0\fprq2{\*\panose 0207040206040a020304}Calligraph810 BT{\*\falt Times New Roman};}{\f534\fdecor\fcharset0\fprq2{\*\panose 040506030a0602020202}Playbill BT{\*\falt Courier New};}
{\f535\fdecor\fcharset0\fprq2{\*\panose 04040905020b02020604}Informal011 Blk BT{\*\falt Courier New};}{\f536\fswiss\fcharset0\fprq2{\*\panose 020b0806030502050204}Swiss921 BT{\*\falt Arial};}
{\f537\fscript\fcharset0\fprq2{\*\panose 03050602040405050b04}MurrayHill Bd BT{\*\falt Courier New};}{\f538\fdecor\fcharset0\fprq2{\*\panose 04030805031002020d02}LasVegasD{\*\falt Courier New};}
{\f539\fscript\fcharset0\fprq2{\*\panose 03080402040206030403}Freehand591 BT{\*\falt Courier New};}{\f540\fscript\fcharset0\fprq2{\*\panose 03080802040402060304}Freehand471 BT{\*\falt Courier New};}
{\f541\fscript\fcharset0\fprq2{\*\panose 03020702040403080804}ZapfChan MdIt BT{\*\falt Courier New};}{\f542\fscript\fcharset0\fprq2{\*\panose 030306020406070f0b05}English111 Presto BT{\*\falt Courier New};}
{\f543\fscript\fcharset0\fprq2{\*\panose 03020702040502060804}Cataneo Lt BT{\*\falt Courier New};}{\f544\froman\fcharset0\fprq2{\*\panose 02090907080705020403}Tiffany Hv BT{\*\falt Times New Roman};}
{\f545\fswiss\fcharset0\fprq2{\*\panose 020e090202020a0a0404}GoudySans BlkIt BT{\*\falt Arial};}{\f546\froman\fcharset0\fprq2{\*\panose 02020602060505020803}Lapidary333 BT{\*\falt Times New Roman};}
{\f547\froman\fcharset0\fprq2{\*\panose 02020602050506020403}ClassGarmnd BT{\*\falt Times New Roman};}{\f548\froman\fcharset0\fprq2{\*\panose 02040904070705020304}Century725 Blk BT{\*\falt Times New Roman};}
{\f549\froman\fcharset0\fprq2{\*\panose 02030803070706020403}CaslonOldFace Hv BT{\*\falt Times New Roman};}{\f550\froman\fcharset0\fprq2{\*\panose 02070806080906020303}BauerBodni BlkCn BT{\*\falt Times New Roman};}
{\f551\fswiss\fcharset0\fprq2{\*\panose 020b0904030504030204}Incised901 Ct BT{\*\falt Arial};}{\f552\fswiss\fcharset0\fprq2{\*\panose 020b0a070405030a0204}Incised901 NdIt BT{\*\falt Arial};}
{\f553\fswiss\fcharset0\fprq2{\*\panose 020b0406020202040204}Zurich LtCn BT{\*\falt Arial};}{\f554\fswiss\fcharset0\fprq2{\*\panose 020b0403020202030204}Zurich Lt BT{\*\falt Arial};}
{\f555\froman\fcharset0\fprq2{\*\panose 02060706050705050204}Schadow BlkCn BT{\*\falt Times New Roman};}{\f556\fswiss\fcharset0\fprq2{\*\panose 020b0903030503020204}Humanst531 UBlk BT{\*\falt Arial};}
{\f557\fswiss\fcharset0\fprq2{\*\panose 020b0706020202060204}Folio BdCn BT{\*\falt Arial};}{\f558\froman\fcharset0\fprq2{\*\panose 02070604070506020204}Fenice BT{\*\falt Times New Roman};}
{\f559\fswiss\fcharset0\fprq2{\*\panose 020b0502030509030804}Eras Bk BT{\*\falt Arial};}{\f560\froman\fcharset0\fprq2{\*\panose 02020604070705020303}DeVinne Txt BT{\*\falt Times New Roman};}
{\f561\froman\fcharset0\fprq2{\*\panose 020a0703040506020204}Weidemann Bk BT{\*\falt Times New Roman};}{\f562\fswiss\fcharset0\fprq2{\*\panose 020b0806030502040204}Swis721 BlkCn BT{\*\falt Arial};}
{\f563\fswiss\fcharset0\fprq2{\*\panose 020b0804020202020204}Swis721 Hv BT{\*\falt Arial};}{\f564\fscript\fcharset0\fprq1{\*\panose 03080709030305060304}Script12 BT{\*\falt Courier New};}
{\f565\froman\fcharset0\fprq2{\*\panose 02070704070505020304}Modern20 BT{\*\falt Times New Roman};}{\f566\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Westwood LET{\*\falt Times New Roman};}
{\f567\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Tiger Rag LET{\*\falt Times New Roman};}{\f568\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}DF Diversities LET{\*\falt Courier New};}
{\f569\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Bronx LET{\*\falt Times New Roman};}{\f570\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Arriba Arriba LET{\*\falt Times New Roman};}
{\f571\fswiss\fcharset2\fprq1{\*\panose 050c0103010202020202}MICR 012 BT{\*\falt Symbol};}{\f572\fswiss\fcharset0\fprq2{\*\panose 020b0603020204020204}Geometr212 BkCn BT{\*\falt Arial};}
{\f573\fmodern\fcharset0\fprq1{\*\panose 02070509030505020404}Courier10 BT{\*\falt Lucida Console};}{\f574\fscript\fcharset0\fprq2{\*\panose 03020602040702030201}Viking{\*\falt Technical};}
{\f575\fnil\fcharset2\fprq2{\*\panose 0a010101010101010101}Alefbet{\*\falt Courier New};}{\f576\fdecor\fcharset0\fprq2{\*\panose 04040704021002020703}Tango BT{\*\falt Courier New};}
{\f577\fscript\fcharset0\fprq2{\*\panose 03050602040202020b01}Cosmic{\*\falt Technical};}{\f578\fswiss\fcharset0\fprq2{\*\panose 020b0906040404020203}Honda{\*\falt QuickType Condensed};}
{\f579\fswiss\fcharset0\fprq2{\*\panose 020b0706020207050204}Aurora BdCn BT{\*\falt Arial};}{\f580\fdecor\fcharset0\fprq2{\*\panose 04020805080302030202}Atlantic Inline{\*\falt Courier New};}
{\f581\fswiss\fcharset0\fprq2{\*\panose 020b0706030702060204}Compacta Bd BT{\*\falt Arial};}{\f582\fscript\fcharset0\fprq2{\*\panose 03060502040706060305}SloganD{\*\falt Courier New};}
{\f583\fmodern\fcharset0\fprq2{\*\panose 020f0409030106070c04}EnviroD{\*\falt Arial};}{\f584\fscript\fcharset0\fprq2{\*\panose 03020702040803070205}DiskusDMed{\*\falt Courier New};}
{\f585\fscript\fcharset0\fprq2{\*\panose 03020702040403020804}ZapfChan Md BT{\*\falt Courier New};}{\f586\fscript\fcharset0\fprq2{\*\panose 030304020408070d0d05}KunstlerschreibschDMed{\*\falt Courier New};}
{\f587\froman\fcharset0\fprq2{\*\panose 0209080305050a020404}Seagull Hv BT{\*\falt Times New Roman};}{\f588\froman\fcharset0\fprq2{\*\panose 02060403020205020403}Stymie Lt BT{\*\falt Times New Roman};}
{\f589\fswiss\fcharset0\fprq2{\*\panose 020e0602020208030404}GoudySans Md BT{\*\falt Arial};}{\f590\fswiss\fcharset0\fprq2{\*\panose 020b0403020204030204}Incised901 Lt BT{\*\falt Arial};}
{\f591\fswiss\fcharset0\fprq2{\*\panose 020b0706030502050204}Zurich BdXCn BT{\*\falt Arial};}{\f592\fswiss\fcharset0\fprq2{\*\panose 020b08040202020d0204}Square 721{\*\falt Arial};}
{\f593\froman\fcharset0\fprq2{\*\panose 02060904050705030204}Schadow Blk BT{\*\falt Times New Roman};}{\f594\fswiss\fcharset0\fprq2{\*\panose 020b0403020202020204}Folio Lt BT{\*\falt Arial};}
{\f595\fswiss\fcharset0\fprq2{\*\panose 020b0907030509030204}Eras Ult BT{\*\falt Arial};}{\f596\froman\fcharset0\fprq2{\*\panose 02020604080705020303}DeVinne BT{\*\falt Times New Roman};}
{\f597\froman\fcharset0\fprq2{\*\panose 02030602070506020303}Kis BT{\*\falt Times New Roman};}{\f598\froman\fcharset0\fprq2{\*\panose 02040805050506020204}IowanOldSt Blk BT{\*\falt Times New Roman};}
{\f599\froman\fcharset0\fprq2{\*\panose 02040603050505020304}Imperial BT{\*\falt Times New Roman};}{\f600\froman\fcharset0\fprq2{\*\panose 02020703060505020304}Dutch801 SeBd BT{\*\falt Times New Roman};}
{\f601\froman\fcharset0\fprq2{\*\panose 02040503060506020403}Aldine721 Lt BT{\*\falt Times New Roman};}{\f602\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Milano LET{\*\falt Times New Roman};}
{\f603\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Follies LET{\*\falt Times New Roman};}{\f604\froman\fcharset2\fprq2{\*\panose 05050102010607020607}SymbolProp BT{\*\falt Symbol};}
{\f605\fswiss\fcharset0\fprq2{\*\panose 020b0604020204020204}Geometr212 Bk BT{\*\falt Arial};}{\f606\fswiss\fcharset0\fprq2{\*\panose 020b0706020202040204}BellGothic Blk BT{\*\falt Arial};}
{\f607\fdecor\fcharset0\fprq2{\*\panose 04030405040b02020a04}CamelliaD{\*\falt Courier New};}{\f608\fscript\fcharset0\fprq2{\*\panose 03030602040405080b03}Nuptial BT{\*\falt Courier New};}
{\f609\fscript\fcharset0\fprq2{\*\panose 03020502050402020204}Carleton{\*\falt Technical};}{\f610\fswiss\fcharset0\fprq2{\*\panose 020b0502050309030a04}BakerSignet BT{\*\falt Arial};}
{\f611\fdecor\fcharset0\fprq2{\*\panose 04030705050b02020a02}Exotc350 DmBd BT{\*\falt Courier New};}{\f612\fswiss\fcharset0\fprq2{\*\panose 020b0703020203020301}GlaserSteD{\*\falt Arial};}
{\f613\fdecor\fcharset0\fprq2{\*\panose 04020a05070602050202}DextorD{\*\falt Courier New};}{\f614\fdecor\fcharset0\fprq2{\*\panose 04030805020b02020404}StopD{\*\falt Courier New};}
{\f615\fdecor\fcharset0\fprq2{\*\panose 04040805020b02020604}Informal011 BT{\*\falt Courier New};}{\f616\fswiss\fcharset0\fprq2{\*\panose 020b0608020202050204}AlternateGothic2 BT{\*\falt Arial};}
{\f617\fswiss\fcharset0\fprq2{\*\panose 020e0502030304020904}Flareserif821 Lt BT{\*\falt Arial};}{\f618\fdecor\fcharset0\fprq2{\*\panose 04050603080702020203}Onyx BT{\*\falt Courier New};}
{\f619\fdecor\fcharset0\fprq2{\*\panose 04050302050b02020204}Empire BT{\*\falt Courier New};}{\f620\fscript\fcharset0\fprq2{\*\panose 03080402030202060204}Van Dijk{\*\falt Technical};}
{\f621\fscript\fcharset0\fprq2{\*\panose 03060802040406070304}Brush738 BT{\*\falt Courier New};}{\f622\fscript\fcharset0\fprq2{\*\panose 03020802040503020804}ZapfChan Dm BT{\*\falt Courier New};}
{\f623\fscript\fcharset0\fprq2{\*\panose 03040602040406080504}BernhardTango BT{\*\falt Courier New};}{\f624\froman\fcharset0\fprq2{\*\panose 02090907090705090403}Tiffany HvIt BT{\*\falt Times New Roman};}
{\f625\froman\fcharset0\fprq2{\*\panose 0208090305070b090404}Cooper BlkItHd BT{\*\falt Times New Roman};}{\f626\froman\fcharset0\fprq2{\*\panose 02050604050505020204}BookmanITC Lt BT{\*\falt Times New Roman};}
{\f627\froman\fcharset0\fprq2{\*\panose 02020504070506020904}Americana BT{\*\falt Times New Roman};}{\f628\froman\fcharset0\fprq2{\*\panose 02060503050505020304}Candida BT{\*\falt Times New Roman};}
{\f629\fswiss\fcharset0\fprq2{\*\panose 020b0707030502020204}Zurich BdEx BT{\*\falt Arial};}{\f630\fswiss\fcharset0\fprq2{\*\panose 020b0602050508020304}ZapfHumnst Dm BT{\*\falt Arial};}
{\f631\froman\fcharset0\fprq2{\*\panose 02070502060505020903}Transit521 BT{\*\falt Times New Roman};}{\f632\fswiss\fcharset0\fprq2{\*\panose 020b0904020202060204}Square 721 Blk{\*\falt Arial};}
{\f633\fswiss\fcharset0\fprq2{\*\panose 020b0608020202050204}NewsGoth BdXCn BT{\*\falt Arial};}{\f634\fswiss\fcharset0\fprq2{\*\panose 020d0502030503020204}Humanst531 BT{\*\falt Arial};}
{\f635\fswiss\fcharset0\fprq2{\*\panose 020f0904030502020204}Swis721 BlkRnd BT{\*\falt Arial};}{\f636\froman\fcharset0\fprq2{\*\panose 02090602040305030204}Raleigh DmBd BT{\*\falt Times New Roman};}
{\f637\fswiss\fcharset0\fprq2{\*\panose 020c0603020203020204}Gothic720 BT{\*\falt Arial};}{\f638\froman\fcharset0\fprq2{\*\panose 02040703040506020204}Egyptian505 Md BT{\*\falt Times New Roman};}
{\f639\froman\fcharset0\fprq2{\*\panose 02030603060505020403}Dutch766 BT{\*\falt Times New Roman};}{\f640\fswiss\fcharset0\fprq2{\*\panose 020b0507020203020204}EngraversGothic BT{\*\falt Arial};}
{\f641\fnil\fcharset2\fprq2{\*\panose 07010101010101010101}Czar{\*\falt Courier New};}{\f642\fscript\fcharset0\fprq2{\*\panose 03060902030202060203}DomDiagonal Bd BT{\*\falt Courier New};}
{\f643\fswiss\fcharset0\fprq2{\*\panose 020e0605020203020404}CopprplGoth BT{\*\falt Arial};}{\f644\fswiss\fcharset0\fprq2{\*\panose 020e0604020203020404}CopprplGoth Cn BT{\*\falt Arial};}
{\f645\fscript\fcharset0\fprq2{\*\panose 03060702050402020204}Calligraph421 BT{\*\falt Courier New};}{\f646\fnil\fcharset0\fprq2{\*\panose 02000500000000000000}Mona Lisa Recut{\*\falt Palatino Linotype};}
{\f647\fdecor\fcharset0\fprq2{\*\panose 040b09050c0b02020804}Shotgun BT{\*\falt Courier New};}{\f648\fdecor\fcharset0\fprq2{\*\panose 04020a05040b03040203}Geometr885 BT{\*\falt Courier New};}
{\f649\fdecor\fcharset0\fprq2{\*\panose 040407040d0f02020702}CroissantD{\*\falt Courier New};}{\f650\froman\fcharset0\fprq2{\*\panose 02070a02080905090204}PosterBodoni It BT{\*\falt Times New Roman};}
{\f651\fswiss\fcharset0\fprq2{\*\panose 020e0608090905030204}ArsisDReg{\*\falt Arial};}{\f652\fscript\fcharset0\fprq2{\*\panose 03080802040407030304}BrodyD{\*\falt Courier New};}
{\f653\fswiss\fcharset0\fprq2{\*\panose 020e0502060305020804}BibleScrT{\*\falt Arial};}{\f654\fscript\fcharset0\fprq2{\*\panose 030302020405070d0405}Lucia BT{\*\falt Courier New};}
{\f655\fscript\fcharset0\fprq2{\*\panose 030306020505070f0a05}FlemishScript BT{\*\falt Courier New};}{\f656\fswiss\fcharset0\fprq2{\*\panose 020e0804040705030404}Quorum Blk BT{\*\falt Arial};}
{\f657\froman\fcharset0\fprq2{\*\panose 02060903040705020404}Stymie XBd BT{\*\falt Times New Roman};}{\f658\froman\fcharset0\fprq2{\*\panose 02060403020205020404}LubalGraph Bk BT{\*\falt Times New Roman};}
{\f659\froman\fcharset0\fprq2{\*\panose 02090502020206020303}Schneidler BT{\*\falt Times New Roman};}{\f660\froman\fcharset0\fprq2{\*\panose 02040806070705020304}Century725 BdCn BT{\*\falt Times New Roman};}
{\f661\froman\fcharset0\fprq2{\*\panose 02020602060506020403}ElegaGarmnd BT{\*\falt Times New Roman};}{\f662\fswiss\fcharset0\fprq2{\*\panose 020b0706020204030204}Incised901 BdCn BT{\*\falt Arial};}
{\f663\fswiss\fcharset0\fprq2{\*\panose 020d0802020204020304}Grizzly BT{\*\falt Arial};}{\f664\fswiss\fcharset0\fprq2{\*\panose 020b0502050508020304}ZapfHumnst BT{\*\falt Arial};}
{\f665\froman\fcharset0\fprq2{\*\panose 020a0602050506030304}Kuenst480 BT{\*\falt Times New Roman};}{\f666\fswiss\fcharset0\fprq2{\*\panose 020b0803030504030204}Humnst777 Blk BT{\*\falt Arial};}
{\f667\fswiss\fcharset0\fprq2{\*\panose 020b0706020204020204}Futura BdCn BT{\*\falt Arial};}{\f668\fswiss\fcharset0\fprq2{\*\panose 020b0504030503020204}FrnkGothITC Bk BT{\*\falt Arial};}
{\f669\froman\fcharset0\fprq2{\*\panose 02040503050506020204}Egyptian505 Lt BT{\*\falt Times New Roman};}{\f670\froman\fcharset0\fprq2{\*\panose 02020603060505020304}Dutch801 RmHd BT{\*\falt Times New Roman};}
{\f671\froman\fcharset0\fprq2{\*\panose 02040503050505020304}Century751 BT{\*\falt Times New Roman};}{\f672\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Bang LET{\*\falt Times New Roman};}
{\f673\fdecor\fcharset0\fprq2{\*\panose 040503020c0402020203}Posse{\*\falt Onyx};}{\f674\fdecor\fcharset0\fprq2{\*\panose 04040805040807020203}Gorilla BT{\*\falt Courier New};}
{\f675\fnil\fcharset0\fprq2{\*\panose 01010101010101010101}HehenHebTBol{\*\falt Courier New};}{\f676\fdecor\fcharset0\fprq2{\*\panose 04030604020f02060d02}HarlowD{\*\falt Courier New};}
{\f677\fnil\fcharset0\fprq2{\*\panose 02000500000000000000}Beehive{\*\falt Palatino Linotype};}{\f678\fnil\fcharset0\fprq2{\*\panose 01010408050501070804}OldTowneNo536D{\*\falt Times New Roman};}
{\f679\froman\fcharset0\fprq2{\*\panose 02040606040505040204}Clarendon Cn BT{\*\falt Times New Roman};}{\f680\fdecor\fcharset0\fprq2{\*\panose 04030605020b02020c03}Bauhaus Md BT{\*\falt Courier New};}
{\f681\fdecor\fcharset0\fprq2{\*\panose 04030805020d02020802}Revue BT{\*\falt Courier New};}{\f682\fswiss\fcharset0\fprq2{\*\panose 020b0508020207060204}Aurora Cn BT{\*\falt Arial};}
{\f683\fswiss\fcharset0\fprq2{\*\panose 020b0604030704030204}HandelGotDLig{\*\falt Arial};}{\f684\fswiss\fcharset0\fprq2{\*\panose 020b0608030702060204}Compacta BT{\*\falt Arial};}
{\f685\fscript\fcharset0\fprq2{\*\panose 03020802040302030502}TimeScrDMed{\*\falt Courier New};}{\f686\fscript\fcharset0\fprq2{\*\panose 03060802040302020203}Formal436 BT{\*\falt Courier New};}
{\f687\fswiss\fcharset0\fprq2{\*\panose 020d0b08060102060804}FlashDLig{\*\falt Arial};}{\f688\fswiss\fcharset0\fprq2{\*\panose 020f0b06030406020904}FlashDBol{\*\falt Arial};}
{\f689\fscript\fcharset0\fprq2{\*\panose 03060702020302060201}Balloon Bd BT{\*\falt Courier New};}{\f690\fscript\fcharset0\fprq2{\*\panose 03060402020202060201}Balloon Lt BT{\*\falt Courier New};}
{\f691\fscript\fcharset0\fprq2{\*\panose 03020602040606070306}Ribbon131 Bd BT{\*\falt Courier New};}{\f692\fscript\fcharset0\fprq2{\*\panose 03020802040502060804}Cataneo BT{\*\falt Courier New};}
{\f693\fscript\fcharset0\fprq2{\*\panose 030304020408070d0d05}Alexei Copperplate{\*\falt Brush Script MT};}{\f694\fswiss\fcharset0\fprq2{\*\panose 020e0306020205020404}Quorum Lt BT{\*\falt Arial};}
{\f695\froman\fcharset0\fprq2{\*\panose 02020804070706020304}Americana XBd BT{\*\falt Times New Roman};}{\f696\froman\fcharset0\fprq2{\*\panose 02060603020205020404}LubalGraph Md BT{\*\falt Times New Roman};}
{\f697\froman\fcharset0\fprq2{\*\panose 0207090308050a030404}Carmina Blk BT{\*\falt Times New Roman};}{\f698\froman\fcharset0\fprq2{\*\panose 02030502060506090a03}CaslonOldFace BT{\*\falt Times New Roman};}
{\f699\froman\fcharset0\fprq2{\*\panose 02030703070706020403}Caslon Bd BT{\*\falt Times New Roman};}{\f700\froman\fcharset0\fprq2{\*\panose 02070703070706020303}Bodoni BT{\*\falt Times New Roman};}
{\f701\froman\fcharset0\fprq2{\*\panose 02040706040505040204}Humanst521 Lt BT{\*\falt Times New Roman};}{\f702\fswiss\fcharset0\fprq2{\*\panose 020b0506020202040204}Zurich Cn BT{\*\falt Arial};}
{\f703\fswiss\fcharset0\fprq2{\*\panose 020b0504020202060204}Square721 BT{\*\falt Arial};}{\f704\froman\fcharset0\fprq2{\*\panose 020a0603060306020303}Latin725 Md BT{\*\falt Times New Roman};}
{\f705\fswiss\fcharset0\fprq2{\*\panose 020b0904030502020204}FrnkGothITC Hv BT{\*\falt Arial};}{\f706\fswiss\fcharset0\fprq2{\*\panose 020b0904040702040204}Folio XBd BT{\*\falt Arial};}
{\f707\fmodern\fcharset2\fprq1{\*\panose 020b0609020202020204}OCR-B-10 BT{\*\falt Lucida Console};}{\f708\fswiss\fcharset0\fprq2{\*\panose 020f0704020202020204}Swis721 BdRnd BT{\*\falt Arial};}
{\f709\fswiss\fcharset0\fprq2{\*\panose 020b0605020202020204}Swis721 Ex BT{\*\falt Arial};}{\f710\froman\fcharset0\fprq2{\*\panose 02040503040305030204}Raleigh Md BT{\*\falt Times New Roman};}
{\f711\fscript\fcharset0\fprq2{\*\panose 03020602050506080705}ParkAvenue BT{\*\falt Courier New};}{\f712\froman\fcharset0\fprq2{\*\panose 02020602070505020303}FrysBaskerville BT{\*\falt Times New Roman};}
{\f713\fdecor\fcharset0\fprq2{\*\panose 04020804071002040d02}FlamencoInlD{\*\falt Onyx};}{\f714\froman\fcharset0\fprq2{\*\panose 02020602050505020304}Dutch809 BT{\*\falt Times New Roman};}
{\f715\froman\fcharset0\fprq2{\*\panose 02020903060505020304}Dutch801 XBd BT{\*\falt Times New Roman};}{\f716\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Pablo LET{\*\falt Times New Roman};}
{\f717\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Boink LET{\*\falt Times New Roman};}{\f718\fswiss\fcharset0\fprq2{\*\panose 020b0806030509030204}BellCent BdList BT{\*\falt Arial};}
{\f719\fdecor\fcharset0\fprq2{\*\panose 04050802060e02020704}Ireland{\*\falt Onyx};}{\f720\fdecor\fcharset0\fprq2{\*\panose 04040505020c02020802}Hobo BT{\*\falt Courier New};}
{\f721\fdecor\fcharset0\fprq2{\*\panose 040407050a0b02020803}CosmicTwo{\*\falt Stencil};}{\f722\fswiss\fcharset0\fprq2{\*\panose 020e0907030503020404}CopprplGoth Hv BT{\*\falt Arial};}
{\f723\fdecor\fcharset0\fprq2{\*\panose 04030605060b02020503}Parisian BT{\*\falt Courier New};}{\f724\froman\fcharset0\fprq2{\*\panose 02060904040702080204}Princetown Solid{\*\falt Century Schoolbook};}
{\f725\froman\fcharset0\fprq2{\*\panose 02040604040505020204}Clarendon Lt BT{\*\falt Times New Roman};}{\f726\fdecor\fcharset0\fprq2{\*\panose 04050502020b03070b03}GriffonShadow{\*\falt Onyx};}
{\f727\fswiss\fcharset0\fprq2{\*\panose 020b0402040704020204}CastleTLig{\*\falt Arial};}{\f728\fdecor\fcharset0\fprq2{\*\panose 04030405020b02020803}Harpoon{\*\falt Tempus Sans ITC};}
{\f729\fswiss\fcharset0\fprq2{\*\panose 020e0603020205020301}LibertyD{\*\falt Arial};}{\f730\fdecor\fcharset0\fprq2{\*\panose 04020705050202090202}CasablancaAntique{\*\falt Courier New};}
{\f731\fdecor\fcharset0\fprq2{\*\panose 04020705040a02060702}AlgerianD{\*\falt Courier New};}{\f732\fswiss\fcharset0\fprq2{\*\panose 020b0801030703030804}HandelGotDBol{\*\falt Arial};}
{\f733\fscript\fcharset0\fprq2{\*\panose 03050402020407070905}VladimirScrD{\*\falt Courier New};}{\f734\froman\fcharset0\fprq2{\*\panose 0208090304070b020404}Cooper BlkHd BT{\*\falt Times New Roman};}
{\f735\froman\fcharset0\fprq2{\*\panose 02060603020205020403}Stymie Md BT{\*\falt Times New Roman};}{\f736\froman\fcharset0\fprq2{\*\panose 02060403020205020403}GeoSlab703 Lt BT{\*\falt Times New Roman};}
{\f737\froman\fcharset0\fprq2{\*\panose 02020702050305020303}GoudyOlSt XBd BT{\*\falt Times New Roman};}{\f738\fswiss\fcharset0\fprq2{\*\panose 020b0907040502030204}Zurich UBlkEx BT{\*\falt Arial};}
{\f739\fswiss\fcharset0\fprq2{\*\panose 020b0805050508020204}ZapfHumnst Ult BT{\*\falt Arial};}{\f740\froman\fcharset0\fprq2{\*\panose 02020602050305020303}GoudyCatalog BT{\*\falt Times New Roman};}
{\f741\fswiss\fcharset0\fprq2{\*\panose 020b0804020203020204}Gothic725 Blk BT{\*\falt Arial};}{\f742\froman\fcharset0\fprq2{\*\panose 02020603060505090304}Dutch801 ItHd BT{\*\falt Times New Roman};}
{\f743\froman\fcharset0\fprq2{\*\panose 02050804040505020204}Cushing Hv BT{\*\falt Times New Roman};}{\f744\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Scruff LET{\*\falt Times New Roman};}
{\f745\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Papyrus LET{\*\falt Times New Roman};}{\f746\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Hazel LET{\*\falt Times New Roman};}
{\f747\fdecor\fcharset0\fprq2{\*\panose 04040704070902020202}URWWoodTypD{\*\falt Courier New};}{\f748\fdecor\fcharset0\fprq2{\*\panose 04040805040b02020603}AdLib BT{\*\falt Courier New};}
{\f749\fswiss\fcharset0\fprq2{\*\panose 020b0607020203060204}BankGothic Lt BT{\*\falt Arial};}{\f750\fdecor\fcharset0\fprq2{\*\panose 040409050d0802020404}Stencil BT{\*\falt Courier New};}
{\f751\fswiss\fcharset0\fprq2{\*\panose 020b0602020203020303}HoratioDMed{\*\falt Arial};}{\f752\fswiss\fcharset0\fprq2{\*\panose 020e0602050706020204}CastleT{\*\falt Arial};}
{\f753\fdecor\fcharset0\fprq2{\*\panose 04020605030b03030202}Uptight Neon{\*\falt Tempus Sans ITC};}{\f754\fdecor\fcharset0\fprq2{\*\panose 04040805030f03040703}Pipeline{\*\falt Stencil};}
{\f755\fdecor\fcharset0\fprq2{\*\panose 04090705040e02020304}Davida Bd BT{\*\falt Courier New};}{\f756\fmodern\fcharset0\fprq2{\*\panose 020e0b09050105020204}LatinWidD{\*\falt Arial};}
{\f757\fscript\fcharset0\fprq2{\*\panose 03080502030307080303}Kaufmann BT{\*\falt Courier New};}{\f758\fscript\fcharset0\fprq2{\*\panose 03030602030607080b05}English111 Adagio BT{\*\falt Courier New};}
{\f759\fscript\fcharset0\fprq2{\*\panose 030304020505040d0d05}EnglischeSchT{\*\falt Courier New};}{\f760\froman\fcharset0\fprq2{\*\panose 02060806030906060203}SquareSlab711 Bd BT{\*\falt Times New Roman};}
{\f761\froman\fcharset0\fprq2{\*\panose 02060302020205020404}LubalGraph XLt BT{\*\falt Times New Roman};}{\f762\froman\fcharset0\fprq2{\*\panose 02060804020205020404}GeoSlab703 XBd BT{\*\falt Times New Roman};}
{\f763\froman\fcharset0\fprq2{\*\panose 02040703050705090403}Cheltenhm BdItHd BT{\*\falt Times New Roman};}{\f764\fdecor\fcharset0\fprq2{\*\panose 04020605080202020203}BauerBodni Titl BT{\*\falt Courier New};}
{\f765\fswiss\fcharset0\fprq2{\*\panose 020d0802020204020304}Kabel Bd{\*\falt Gill Sans MT Ext Condensed Bold};}{\f766\fswiss\fcharset0\fprq2{\*\panose 020b0806020204020204}Futura XBlkCn BT{\*\falt Arial};}
{\f767\froman\fcharset0\fprq2{\*\panose 02070602070505020903}Transit551 Md BT{\*\falt Times New Roman};}{\f768\fdecor\fcharset0\fprq2{\*\panose 04020704030b03040203}Swis721 BdCnOul BT{\*\falt Courier New};}
{\f769\froman\fcharset0\fprq2{\*\panose 02040503040305030204}Raleigh BT{\*\falt Times New Roman};}{\f770\froman\fcharset0\fprq2{\*\panose 02040403040305030204}Raleigh Lt BT{\*\falt Times New Roman};}
{\f771\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Zinjaro LET{\*\falt Times New Roman};}{\f772\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Fine Hand LET{\*\falt Times New Roman};}
{\f773\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Bergell LET{\*\falt Times New Roman};}{\f774\froman\fcharset2\fprq2{\*\panose 05020102010704020609}ZapfDingbats BT{\*\falt Symbol};}
{\f775\fswiss\fcharset0\fprq2{\*\panose 020b0706030503030204}Geometr706 BlkCn BT{\*\falt Arial};}{\f776\fscript\fcharset0\fprq2{\*\panose 03060902040502020204}FormalScrp421 BT{\*\falt Courier New};}
{\f777\fnil\fcharset0\fprq2{\*\panose 02000800000000000000}Freestyle Script{\*\falt BankGothic Md BT};}{\f778\fdecor\fcharset0\fprq2{\*\panose 04030405020b02020c03}Bauhaus Lt BT{\*\falt Courier New};}
{\f779\fdecor\fcharset0\fprq2{\*\panose 04030905020b02020c03}Bauhaus Hv BT{\*\falt Courier New};}{\f780\fdecor\fcharset0\fprq2{\*\panose 04030b05090b02020304}Glacier{\*\falt Stencil};}
{\f781\fswiss\fcharset0\fprq2{\*\panose 020b0607030502060204}MicrogrammaDMedExt{\*\falt Arial};}{\f782\fswiss\fcharset0\fprq2{\*\panose 020e0907030506060204}MicrogrammaDBolExt{\*\falt Arial};}
{\f783\fdecor\fcharset0\fprq2{\*\panose 04020905020b02070204}BuxomD{\*\falt Courier New};}{\f784\fscript\fcharset0\fprq2{\*\panose 03020902040302030502}TimeScrDBol{\*\falt Courier New};}
{\f785\froman\fcharset0\fprq2{\*\panose 0208060305030b020404}Cooper Md BT{\*\falt Times New Roman};}{\f786\froman\fcharset0\fprq2{\*\panose 0202060205030b020303}Venetian301 Dm BT{\*\falt Times New Roman};}
{\f787\froman\fcharset0\fprq2{\*\panose 02020a07060505020203}Lapidary333 Blk BT{\*\falt Times New Roman};}{\f788\froman\fcharset0\fprq2{\*\panose 02040606050705020403}Cheltenhm XBdCn BT{\*\falt Times New Roman};}
{\f789\fswiss\fcharset0\fprq2{\*\panose 020b0508030702060204}Zurich XCn BT{\*\falt Arial};}{\f790\fswiss\fcharset0\fprq2{\*\panose 020b0406020202050204}Square721 Cn BT{\*\falt Arial};}
{\f791\froman\fcharset0\fprq2{\*\panose 02060503050505030804}Schadow Lt BT{\*\falt Times New Roman};}{\f792\froman\fcharset0\fprq2{\*\panose 020a0803060505030204}Kuenst480 Blk BT{\*\falt Times New Roman};}
{\f793\fswiss\fcharset0\fprq2{\*\panose 020b0502030509030804}Eras Md BT{\*\falt Arial};}{\f794\fswiss\fcharset0\fprq2{\*\panose 020b0604020203020204}Gothic725 Bd BT{\*\falt Arial};}
{\f795\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}Scriba LET{\*\falt Times New Roman};}{\f796\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}DF Diversions LET{\*\falt Courier New};}
{\f797\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Dancin LET{\*\falt Times New Roman};}{\f798\fswiss\fcharset0\fprq2{\*\panose 020b0706020209030204}BellCent NamNum BT{\*\falt Arial};}
{\f799\froman\fcharset0\fprq2{\*\panose 02080804050405070204}Windsor BT{\*\falt Times New Roman};}{\f800\froman\fcharset0\fprq2{\*\panose 02090203040305070304}KabarettD{\*\falt Times New Roman};}
{\f801\fscript\fcharset0\fprq2{\*\panose 03080802020302020203}MisterEarl BT{\*\falt Courier New};}{\f802\fdecor\fcharset0\fprq2{\*\panose 040407060b0602020602}Expo{\*\falt Playbill};}
{\f803\fswiss\fcharset0\fprq2{\*\panose 020e0302060705020202}NicolasCocTBla{\*\falt Arial};}{\f804\froman\fcharset0\fprq2{\*\panose 02070606080505020c02}Mona Lisa Solid{\*\falt Lucida Fax};}
{\f805\fdecor\fcharset0\fprq2{\*\panose 04020805090705050504}Galleria{\*\falt Tempus Sans ITC};}{\f806\fswiss\fcharset0\fprq2{\*\panose 020e0902050906030204}CastleTUlt{\*\falt Arial};}
{\f807\fdecor\fcharset0\fprq2{\*\panose 04020704050a03050202}ChiselD{\*\falt Courier New};}{\f808\fscript\fcharset0\fprq2{\*\panose 03080802040207080305}Kaufmann Bd BT{\*\falt Courier New};}
{\f809\fscript\fcharset0\fprq2{\*\panose 03030602030607090b05}Snell BT{\*\falt Courier New};}{\f810\fscript\fcharset0\fprq2{\*\panose 03030502040506070602}Ribbon131 BT{\*\falt Courier New};}
{\f811\fscript\fcharset0\fprq2{\*\panose 03020402040405090205}Liberty BT{\*\falt Courier New};}{\f812\froman\fcharset0\fprq2{\*\panose 02040703050705020403}Cheltenhm BdHd BT{\*\falt Times New Roman};}
{\f813\froman\fcharset0\fprq2{\*\panose 0207050206030a030404}Carmina Lt BT{\*\falt Times New Roman};}{\f814\fswiss\fcharset0\fprq2{\*\panose 020b0603020204030204}Incised901 BT{\*\falt Arial};}
{\f815\fswiss\fcharset0\fprq2{\*\panose 020b0506020204030204}Humanst521 Cn BT{\*\falt Arial};}{\f816\fswiss\fcharset0\fprq2{\*\panose 020b0804030502030204}Zurich Blk BT{\*\falt Arial};}
{\f817\fswiss\fcharset0\fprq2{\*\panose 020b0408020202030204}NewsGoth XCn BT{\*\falt Arial};}{\f818\fswiss\fcharset0\fprq2{\*\panose 020b0903020204090204}Futura XBlkIt BT{\*\falt Arial};}
{\f819\fswiss\fcharset0\fprq2{\*\panose 020e0603050506020204}Amerigo Md BT{\*\falt Arial};}{\f820\fdecor\fcharset0\fprq2{\*\panose 04020905030b03040203}Swis721 BlkOul BT{\*\falt Courier New};}
{\f821\fswiss\fcharset0\fprq2{\*\panose 020b0904030502020204}Swis721 Blk BT{\*\falt Arial};}{\f822\froman\fcharset0\fprq2{\*\panose 02040603060505020203}BruceOldStyle BT{\*\falt Times New Roman};}
{\f823\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Hollyweird LET{\*\falt Times New Roman};}{\f824\fmodern\fcharset0\fprq1{\*\panose 020d0409020203030204}Orator10 BT{\*\falt Lucida Console};}
{\f825\fswiss\fcharset0\fprq2{\*\panose 020f0502020203020204}VAGRounded Lt{\*\falt Lucida Sans Unicode};}{\f826\fscript\fcharset0\fprq2{\*\panose 03060802030302060203}DomDiagonal BT{\*\falt Courier New};}
{\f827\fscript\fcharset0\fprq2{\*\panose 03020602040506080505}Piranesi It BT{\*\falt Courier New};}{\f828\fscript\fcharset0\fprq2{\*\panose 03080802030307080304}Freehand521 BT{\*\falt Courier New};}
{\f829\fdecor\fcharset0\fprq2{\*\panose 04040905020b02050503}PumpTriD{\*\falt Courier New};}{\f830\fdecor\fcharset0\fprq2{\*\panose 04040604020b02020304}LcdD{\*\falt Courier New};}
{\f831\fdecor\fcharset0\fprq2{\*\panose 04020906050602060203}GoldMine{\*\falt Playbill};}{\f832\fdecor\fcharset0\fprq2{\*\panose 04020905030b03060b04}BusterD{\*\falt Courier New};}
{\f833\fdecor\fcharset0\fprq2{\*\panose 04020906050602070202}Vineta BT{\*\falt Courier New};}{\f834\froman\fcharset0\fprq2{\*\panose 02070904090905090304}Normande It BT{\*\falt Times New Roman};}
{\f835\fdecor\fcharset0\fprq2{\*\panose 04040905080b02020502}Broadway BT{\*\falt Courier New};}{\f836\fswiss\fcharset0\fprq2{\*\panose 020b0508030702060204}Compacta Lt BT{\*\falt Arial};}
{\f837\fdecor\fcharset0\fprq2{\*\panose 04050504050b02020302}Bedrock{\*\falt Playbill};}{\f838\fscript\fcharset0\fprq2{\*\panose 03020602040302030502}TimeScrDLig{\*\falt Courier New};}
{\f839\fscript\fcharset0\fprq2{\*\panose 03090702060502030205}President{\*\falt Brush Script MT};}{\f840\fdecor\fcharset0\fprq2{\*\panose 04030a07091002020d03}MotterFemD{\*\falt Courier New};}
{\f841\fscript\fcharset0\fprq2{\*\panose 03010101010101010101}VivaldiD{\*\falt Courier New};}{\f842\fscript\fcharset0\fprq2{\*\panose 03030702040707090b04}Snell Bd BT{\*\falt Courier New};}
{\f843\froman\fcharset0\fprq2{\*\panose 0209050604050a020404}Seagull Lt BT{\*\falt Times New Roman};}{\f844\froman\fcharset0\fprq2{\*\panose 02060806030705040404}Stymie XBdCn BT{\*\falt Times New Roman};}
{\f845\froman\fcharset0\fprq2{\*\panose 02040506070705020204}Century725 Cn BT{\*\falt Times New Roman};}{\f846\fswiss\fcharset0\fprq2{\*\panose 020b0704020202060204}Square721 Dm{\*\falt Arial};}
{\f847\froman\fcharset0\fprq2{\*\panose 02040804050506030204}HumstSlab712 Blk BT{\*\falt Times New Roman};}{\f848\fswiss\fcharset0\fprq2{\*\panose 020b0904030502090204}FrnkGothITC HvIt BT{\*\falt Arial};}
{\f849\fdecor\fcharset0\fprq2{\*\panose 04020907030b03040203}Eras Contour{\*\falt Tempus Sans ITC};}{\f850\fswiss\fcharset0\fprq2{\*\panose 020b0604020202020204}Swis721 Md BT{\*\falt Arial};}
{\f851\fscript\fcharset0\fprq2{\*\panose 03090702040802020203}Palette{\*\falt Brush Script MT};}{\f852\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}John Handy LET{\*\falt Times New Roman};}
{\f853\fswiss\fcharset0\fprq2{\*\panose 020b0506030509030204}BellCent Add BT{\*\falt Arial};}{\f854\froman\fcharset0\fprq2{\*\panose 02080606050405070204}Windsor El BT{\*\falt Times New Roman};}
{\f855\fscript\fcharset0\fprq2{\*\panose 03040702040608040804}WeddingText BT{\*\falt Courier New};}{\f856\fdecor\fcharset0\fprq2{\*\panose 04040705040e02020704}MetropolitainesD{\*\falt Courier New};}
{\f857\fdecor\fcharset0\fprq2{\*\panose 04030405020b02020c02}Brisk{\*\falt Tempus Sans ITC};}{\f858\fswiss\fcharset0\fprq2{\*\panose 020e0704020203020404}CopprplGoth BdCn BT{\*\falt Arial};}
{\f859\froman\fcharset0\fprq2{\*\panose 02040905050505020204}Clarendon Blk BT{\*\falt Times New Roman};}{\f860\froman\fcharset0\fprq2{\*\panose 02040804050505020204}Clarendon Hv BT{\*\falt Times New Roman};}
{\f861\fswiss\fcharset0\fprq2{\*\panose 020b0702020204020303}HoratioDBol{\*\falt Arial};}{\f862\fdecor\fcharset0\fprq2{\*\panose 04020a07050402060204}Decorated035 BT{\*\falt Courier New};}
{\f863\fswiss\fcharset0\fprq2{\*\panose 020e0602030304020304}Flareserif821 BT{\*\falt Arial};}{\f864\fdecor\fcharset0\fprq2{\*\panose 04040b07060d02020704}Bremen Blk BT{\*\falt Courier New};}
{\f865\fscript\fcharset0\fprq2{\*\panose 03090802040305080204}Brush455 BT{\*\falt Courier New};}{\f866\fscript\fcharset0\fprq2{\*\panose 03060902030402060201}Balloon XBd BT{\*\falt Courier New};}
{\f867\fscript\fcharset0\fprq2{\*\panose 03020702040507090a04}Amazone BT{\*\falt Courier New};}{\f868\froman\fcharset0\fprq2{\*\panose 02070803090706020303}BauerBodni Blk BT{\*\falt Times New Roman};}
{\f869\fswiss\fcharset0\fprq2{\*\panose 020b0a07040503030204}Incised901 Nd BT{\*\falt Arial};}{\f870\fswiss\fcharset0\fprq2{\*\panose 020b0a03020203020204}Humanst521 UBd BT{\*\falt Arial};}
{\f871\fswiss\fcharset0\fprq2{\*\panose 020b0502020204020303}Futura Bk BT{\*\falt Arial};}{\f872\fswiss\fcharset0\fprq2{\*\panose 020b0603030502020204}Folio Md BT{\*\falt Arial};}
{\f873\froman\fcharset0\fprq2{\*\panose 02040703050506020203}Charter Bd BT{\*\falt Times New Roman};}{\f874\fswiss\fcharset0\fprq2{\*\panose 020b0907040502030204}Swis721 BlkEx BT{\*\falt Arial};}
{\f875\fmodern\fcharset0\fprq2{\*\panose 020d0809030108070604}OkayD{\*\falt Arial};}{\f876\froman\fcharset0\fprq2{\*\panose 02060904040505020404}GeoSlb712 XBd BT{\*\falt Times New Roman};}
{\f877\fscript\fcharset0\fprq2{\*\panose 03020702040608020201}Libra BT{\*\falt Courier New};}{\f878\fscript\fcharset0\fprq2{\*\panose 03080802040402020204}Impress BT{\*\falt Courier New};}
{\f879\fscript\fcharset0\fprq2{\*\panose 03080702030306060204}Freehand575 BT{\*\falt Courier New};}{\f880\fdecor\fcharset0\fprq2{\*\panose 04030405020b02020c04}Busorama Md BT{\*\falt Courier New};}
{\f881\fdecor\fcharset0\fprq2{\*\panose 04020405020b03070202}Umbra BT{\*\falt Courier New};}{\f882\fdecor\fcharset0\fprq2{\*\panose 04040505040b02020303}Orbit-B BT{\*\falt Courier New};}
{\f883\fdecor\fcharset0\fprq2{\*\panose 04040505040b02020303}Keypunch{\*\falt Stencil};}{\f884\fdecor\fcharset0\fprq2{\*\panose 04040905070f02020302}CountdownD{\*\falt Courier New};}
{\f885\fdecor\fcharset0\fprq2{\*\panose 04040905090b02050503}BroadwayEngraved BT{\*\falt Courier New};}{\f886\fscript\fcharset0\fprq2{\*\panose 03020702040505070503}Lydian Csv BT{\*\falt Courier New};}
{\f887\froman\fcharset0\fprq2{\*\panose 0208090405030b090404}Cooper BlkIt BT{\*\falt Times New Roman};}{\f888\froman\fcharset0\fprq2{\*\panose 02060706030705040204}Serifa BdCn BT{\*\falt Times New Roman};}
{\f889\fswiss\fcharset0\fprq2{\*\panose 020b0902020204020204}Humanst521 XBd BT{\*\falt Arial};}{\f890\fswiss\fcharset0\fprq2{\*\panose 020b0507020202060203}Square721 Ex BT{\*\falt Arial};}
{\f891\fswiss\fcharset0\fprq2{\*\panose 020b0402030504020204}Humnst777 Lt BT{\*\falt Arial};}{\f892\fswiss\fcharset0\fprq2{\*\panose 020b0402030509030804}Eras Lt BT{\*\falt Arial};}
{\f893\fscript\fcharset0\fprq2{\*\panose 03060802030803060202}Brochure{\*\falt Brush Script MT};}{\f894\fdecor\fcharset0\fprq2{\*\panose 04020805050803040203}Windsor Oul BT{\*\falt Courier New};}
{\f895\fdecor\fcharset0\fprq2{\*\panose 04080805040f06040802}Quicksilver{\*\falt Tempus Sans ITC};}{\f896\froman\fcharset0\fprq2{\*\panose 02040507060505020304}EngravrsRoman BT{\*\falt Times New Roman};}
{\f897\fdecor\fcharset0\fprq2{\*\panose 04030405050702020802}UnivrstyRoman BT{\*\falt Courier New};}{\f898\fdecor\fcharset0\fprq2{\*\panose 04040805070f03050b03}Eklektic{\*\falt Stencil};}
{\f899\fdecor\fcharset0\fprq2{\*\panose 04040704020b02020304}Machine BT{\*\falt Courier New};}{\f900\fscript\fcharset0\fprq2{\*\panose 03050502030202060b05}QuillScript{\*\falt Courier New};}
{\f901\fscript\fcharset0\fprq2{\*\panose 03050502040202020203}Kids{\*\falt Technical};}{\f902\fscript\fcharset0\fprq2{\*\panose 03060802040406070304}BrushScript BT{\*\falt Courier New};}
{\f903\froman\fcharset0\fprq2{\*\panose 02060903050305020504}Belwe Bd BT{\*\falt Times New Roman};}{\f904\froman\fcharset0\fprq2{\*\panose 02060806020205050403}GeoSlab703 XBdCn BT{\*\falt Times New Roman};}
{\f905\fswiss\fcharset0\fprq2{\*\panose 020b0906030504020204}Humanst521 XBdCn BT{\*\falt Arial};}{\f906\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Modern;}{\f907\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Roman;}
{\f908\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Bellevue;}{\f909\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Berthold Script Regular;}{\f910\froman\fcharset0\fprq2{\*\panose 00000000000000000000}City Medium;}
{\f911\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Copperplate29ab;}{\f912\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}GillSans ExtraBold;}{\f913\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}GillSans;}
{\f914\fdecor\fcharset0\fprq2{\*\panose 00000000000000000000}Carta;}{\f915\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Goudy Text MT;}{\f916\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Madrone;}
{\f917\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Poplar;}{\f918\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Willow;}{\f919\fdecor\fcharset0\fprq2{\*\panose 00000000000000000000}Woodtype Ornaments 2;}
{\f920\fswiss\fcharset0\fprq2{\*\panose 020b0500000000000000}1Stone Serif{\*\falt Arial Narrow};}{\f921\fswiss\fcharset0\fprq2{\*\panose 020b0500000000000000}2Stone Sans{\*\falt Arial Narrow};}
{\f922\fswiss\fcharset0\fprq2{\*\panose 020b0500000000000000}3Stone Informal{\*\falt Arial Narrow};}{\f923\fswiss\fcharset0\fprq2{\*\panose 020b0500000000000000}B 3Stone Informal Bold{\*\falt Arial Narrow};}
{\f924\fswiss\fcharset0\fprq2{\*\panose 020b0800000000000000}I 2Stone Sans Italic{\*\falt BankGothic Md BT};}{\f925\fswiss\fcharset0\fprq2{\*\panose 020b0800000000000000}I 3Stone Informal Italic{\*\falt BankGothic Md BT};}
{\f926\fmodern\fcharset0\fprq1{\*\panose 00000000000000000000}Fixedsys;}{\f927\fmodern\fcharset255\fprq1{\*\panose 00000000000000000000}Terminal{\*\falt Lucida Console};}{\f928\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Small Fonts;}
{\f929\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}ADMUI3Lg;}{\f930\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}ADMUI3Sm;}{\f931\froman\fcharset0\fprq2{\*\panose 02020602080505020303}Baskerville Old Face{\*\falt FrysBaskerville BT};}
{\f932\fscript\fcharset0\fprq2{\*\panose 03060802040406070304}Brush Script MT{\*\falt Brush738 BT};}{\f933\froman\fcharset0\fprq2{\*\panose 0204060206030a020304}Footlight MT Light{\*\falt Mirarae BT};}
{\f934\fswiss\fcharset0\fprq2{\*\panose 020b0802020104020203}Gill Sans MT Ext Condensed Bold{\*\falt Futura Md BT};}{\f935\froman\fcharset0\fprq2{\*\panose 02020502050305020303}Goudy Old Style{\*\falt GoudyOlSt BT};}
{\f936\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Keystrokes MT{\*\falt Webdings};}{\f937\froman\fcharset0\fprq2{\*\panose 02040602050505020304}Lucida Bright{\*\falt Mirarae BT};}
{\f938\fscript\fcharset0\fprq2{\*\panose 03010101010101010101}Lucida Calligraphy{\*\falt Impress BT};}{\f939\froman\fcharset0\fprq2{\*\panose 02060602050505020204}Lucida Fax{\*\falt Mirarae BT};}
{\f940\fmodern\fcharset0\fprq1{\*\panose 020b0509030504030204}Lucida Sans Typewriter{\*\falt Andale Mono};}{\f941\fdecor\fcharset0\fprq2{\*\panose 04050602080702020203}Onyx{\*\falt Onyx BT};}
{\f942\fdecor\fcharset0\fprq2{\*\panose 040506030a0602020202}Playbill{\*\falt Playbill BT};}{\f943\fscript\fcharset255\fprq2{\*\panose 00000000000000000000}Script;}
{\f944\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}SIL Galatia Extras{\*\falt Courier10 BT};}{\f945\fnil\fcharset2\fprq2{\*\panose 00000400000000000000}SIL Greek Trans{\*\falt Courier10 BT};}
{\f946\fswiss\fcharset0\fprq2{\*\panose 020f0704030504030204}Arial Rounded MT Bold{\*\falt Tahoma};}{\f947\froman\fcharset2\fprq2{\*\panose 05050102010706020507}Bookshelf Symbol 3{\*\falt Symbol};}
{\f948\fswiss\fcharset0\fprq2{\*\panose 020b0a06030101010103}Abadi MT Condensed Extra Bold{\*\falt Humanst521 XBdCn BT};}{\f949\fdecor\fcharset0\fprq2{\*\panose 04020705040a02060702}Algerian{\*\falt AlgerianD};}
{\f950\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Almanac MT{\*\falt Webdings};}{\f951\fdecor\fcharset0\fprq2{\*\panose 04030905020b02020c02}Bauhaus 93{\*\falt Blippo Blk BT};}
{\f952\fdecor\fcharset0\fprq2{\*\panose 04040a05050d02020502}Beesknees ITC{\*\falt Broadway BT};}{\f953\froman\fcharset0\fprq2{\*\panose 02020503060305020303}Bell MT{\*\falt Dutch801 Rm BT};}
{\f954\froman\fcharset0\fprq2{\*\panose 02050806060905020404}Bernard MT Condensed{\*\falt Century725 BdCn BT};}{\f955\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Bon Apetit MT{\*\falt Webdings};}
{\f956\fscript\fcharset0\fprq2{\*\panose 03070402050302030203}Bradley Hand ITC{\*\falt Calligraph421 BT};}{\f957\fdecor\fcharset0\fprq2{\*\panose 04030b070d0b02020403}Braggadocio{\*\falt Traffic};}
{\f958\fswiss\fcharset0\fprq2{\*\panose 020b0903060703020204}Britannic Bold{\*\falt Humanst531 UBlk BT};}{\f959\fdecor\fcharset0\fprq2{\*\panose 04020805060202030203}Colonna MT{\*\falt Atlantic Inline};}
{\f960\froman\fcharset0\fprq2{\*\panose 0208090404030b020404}Cooper Black{\*\falt Cooper Blk BT};}{\f961\fdecor\fcharset0\fprq2{\*\panose 04020505020e03040504}Desdemona{\*\falt Swis721 BdOul BT};}
{\f962\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Directions MT{\*\falt Webdings};}{\f963\fswiss\fcharset0\fprq2{\*\panose 020b0907030504020204}Eras Bold ITC{\*\falt Zurich BdEx BT};}
{\f964\fswiss\fcharset0\fprq2{\*\panose 020b0805030504020804}Eras Demi ITC{\*\falt ZapfHumnst Ult BT};}{\f965\fswiss\fcharset0\fprq2{\*\panose 020b0402030504020804}Eras Light ITC{\*\falt Humnst777 Lt BT};}
{\f966\fswiss\fcharset0\fprq2{\*\panose 020b0602030504020804}Eras Medium ITC{\*\falt Lucida Sans Unicode};}{\f967\fswiss\fcharset0\fprq2{\*\panose 020b0a07030504020204}Eras Ultra ITC{\*\falt Incised901 Nd BT};}
{\f968\fswiss\fcharset0\fprq2{\*\panose 020b0504020202050204}Eurostile{\*\falt Square721 BT};}{\f969\fdecor\fcharset0\fprq2{\*\panose 04060505060202020a04}Felix Titling{\*\falt Charlesworth};}
{\f970\fscript\fcharset0\fprq2{\*\panose 03060902040502070203}Forte{\*\falt FormalScrp421 BT};}{\f971\fswiss\fcharset0\fprq2{\*\panose 020b0703020102020204}Franklin Gothic Demi{\*\falt Humanst970 BT};}
{\f972\fswiss\fcharset0\fprq2{\*\panose 020b0603020102020204}Franklin Gothic Medium{\*\falt Trebuchet MS};}{\f973\fscript\fcharset0\fprq2{\*\panose 03020402040607040605}French Script MT{\*\falt Gando BT};}
{\f974\froman\fcharset0\fprq2{\*\panose 02030808020601010101}Gloucester MT Extra Condensed{\*\falt GeoSlab703 XBdCn BT};}{\f975\froman\fcharset0\fprq2{\*\panose 0202090407030b020401}Goudy Stout{\*\falt Americana XBd BT};}
{\f976\fscript\fcharset0\fprq2{\*\panose 03080302020302020206}Gradl{\*\falt OzHandicraft BT};}{\f977\fdecor\fcharset0\fprq2{\*\panose 04040505050a02020702}Harrington{\*\falt AlgerianBasD};}
{\f978\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Holidays MT{\*\falt Webdings};}{\f979\fdecor\fcharset0\fprq2{\*\panose 04020605060303030202}Imprint MT Shadow{\*\falt CaslonOpnface BT};}
{\f980\fdecor\fcharset0\fprq2{\*\panose 040307050d0c02020703}Kino MT{\*\falt DexGothicD};}{\f981\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Lucida Blackletter;}
{\f982\fswiss\fcharset0\fprq2{\*\panose 020e0502030308020204}Maiandra GD{\*\falt Flareserif821 Lt BT};}{\f983\fscript\fcharset0\fprq2{\*\panose 03020802060602070202}Matura MT Script Capitals{\*\falt Cataneo Swash BT};}
{\f984\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Mead Bold;}{\f985\fnil\fcharset0\fprq2{\*\panose 01010101010101010101}Mercurius Script MT Bold{\*\falt Courier10 BT};}
{\f986\froman\fcharset0\fprq2{\*\panose 02070704070505020303}Modern No. 20{\*\falt Modern20 BT};}{\f987\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Parties MT{\*\falt Webdings};}
{\f988\froman\fcharset0\fprq2{\*\panose 02020502060401020303}Perpetua{\*\falt GoudyOlSt BT};}{\f989\froman\fcharset0\fprq2{\*\panose 02020502060505020804}Perpetua Titling MT{\*\falt Lapidary333 BT};}
{\f990\fswiss\fcharset0\fprq2{\*\panose 020b0606030402050204}Placard Condensed{\*\falt Zurich BdXCn BT};}{\f991\fdecor\fcharset0\fprq2{\*\panose 040c0101020201010102}Ransom{\*\falt IceAgeD};}
{\f992\froman\fcharset0\fprq2{\*\panose 02060603050405020104}Rockwell Condensed{\*\falt Candida BT};}{\f993\froman\fcharset0\fprq2{\*\panose 02060903040505020403}Rockwell Extra Bold{\*\falt Stymie XBd BT};}
{\f994\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Signs MT{\*\falt Webdings};}{\f995\fdecor\fcharset0\fprq2{\*\panose 04040a07060a02020202}Snap ITC{\*\falt AlgerianBasD};}
{\f996\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Sports Three MT{\*\falt Webdings};}{\f997\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Sports Two MT{\*\falt Webdings};}
{\f998\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Transport MT{\*\falt Webdings};}{\f999\fnil\fcharset2\fprq2{\*\panose 05010101010101010101}Vacation MT{\*\falt Webdings};}
{\f1000\fscript\fcharset0\fprq2{\*\panose 03070502030502020203}Viner Hand ITC{\*\falt FormalScrp421 BT};}{\f1001\froman\fcharset0\fprq2{\*\panose 020a0a07050505020404}Wide Latin{\*\falt Lapidary333 Blk BT};}
{\f1002\froman\fcharset0\fprq0{\*\panose 00000000000000000000}(normal text);}{\f1003\froman\fcharset0\fprq2{\*\panose 02020904090505020303}Elephant{\*\falt Americana XBd BT};}
{\f1004\fswiss\fcharset0\fprq2{\*\panose 020b0502020104020203}Gill Sans MT{\*\falt Geometr415 Lt BT};}{\f1005\fswiss\fcharset0\fprq2{\*\panose 020b0506020104020203}Gill Sans MT Condensed{\*\falt BellGothic BT};}
{\f1006\fswiss\fcharset0\fprq2{\*\panose 020b0a02020104020203}Gill Sans Ultra Bold{\*\falt Humanst521 XBd BT};}{\f1007\fswiss\fcharset0\fprq2{\*\panose 020b0a06020104020203}Gill Sans Ultra Bold Condensed{\*\falt Humanst521 XBdCn BT};}
{\f1008\fscript\fcharset0\fprq2{\*\panose 030303020206070c0b05}Palace Script MT{\*\falt English111 Adagio BT};}{\f1009\fscript\fcharset0\fprq2{\*\panose 03070502040507070304}Rage Italic{\*\falt SloganD};}
{\f1010\froman\fcharset0\fprq2{\*\panose 02040502050505030304}Athena{\*\falt Palatino};}{\f1011\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Bookman{\*\falt Bookman Old Style};}
{\f1012\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Gill Sans Ultra Bold Condensed {\*\falt Arial};}{\f1013\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Century Schoolbook CE{\*\falt Times New Roman};}
{\f1014\froman\fcharset204\fprq2{\*\panose 00000000000000000000}Century Schoolbook Cyr{\*\falt Times New Roman};}{\f1015\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Century Schoolbook Greek{\*\falt Times New Roman};}
{\f1016\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Century Schoolbook Tur{\*\falt Times New Roman};}{\f1017\froman\fcharset186\fprq2{\*\panose 00000000000000000000}Century Schoolbook Baltic{\*\falt Times New Roman};}
{\f1018\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Gill Sans MT CE{\*\falt Arial};}{\f1019\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Gill Sans MT Condensed CE{\*\falt Arial};}
{\f1020\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Gill Sans Ultra Bold CE{\*\falt Arial};}{\f1021\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Athena CE{\*\falt Times New Roman};}
{\f1022\froman\fcharset204\fprq2{\*\panose 00000000000000000000}Athena Cyr{\*\falt Times New Roman};}{\f1023\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Athena Greek{\*\falt Times New Roman};}
{\f1024\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}2Stone Sans CE{\*\falt Arial};}{\f1025\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}I 2Stone Sans Italic CE{\*\falt Arial};}
{\f1026\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}1Stone Serif CE{\*\falt Arial};}{\f1027\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}3Stone Informal CE{\*\falt Arial};}
{\f1028\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}B 3Stone Informal Bold CE{\*\falt Arial};}{\f1029\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}I 3Stone Informal Italic CE{\*\falt Arial};}
{\f1030\fnil\fcharset204\fprq2{\*\panose 00000000000000000000}LRS System 2 Cyr{\*\falt Times New Roman};}{\f1031\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}LRS System 2 Greek{\*\falt Times New Roman};}
{\f1032\fnil\fcharset204\fprq2{\*\panose 00000000000000000000}LRS System 3 Cyr{\*\falt Times New Roman};}{\f1033\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}LRS System 3 Greek{\*\falt Times New Roman};}
{\f1034\fnil\fcharset204\fprq2{\*\panose 00000000000000000000}LRS System 4 Cyr{\*\falt Times New Roman};}{\f1035\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}LRS System 4 Greek{\*\falt Times New Roman};}
{\f1036\fnil\fcharset204\fprq2{\*\panose 00000000000000000000}Gideon Cyr{\*\falt Times New Roman};}{\f1037\fnil\fcharset204\fprq2{\*\panose 00000000000000000000}Koine Cyr{\*\falt Times New Roman};}
{\f1038\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}2Stone Sans Cyr{\*\falt Arial};}{\f1039\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}2Stone Sans Greek{\*\falt Arial};}
{\f1040\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}I 2Stone Sans Italic Cyr{\*\falt Arial};}{\f1041\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}I 2Stone Sans Italic Greek{\*\falt Arial};}
{\f1042\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}1Stone Serif Cyr{\*\falt Arial};}{\f1043\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}1Stone Serif Greek{\*\falt Arial};}
{\f1044\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}3Stone Informal Cyr{\*\falt Arial};}{\f1045\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}3Stone Informal Greek{\*\falt Arial};}
{\f1046\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}B 3Stone Informal Bold Cyr{\*\falt Arial};}{\f1047\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}B 3Stone Informal Bold Greek{\*\falt Arial};}
{\f1048\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}I 3Stone Informal Italic Cyr{\*\falt Arial};}{\f1049\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}I 3Stone Informal Italic Greek{\*\falt Arial};}
{\f1050\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Franklin Gothic Demi CE{\*\falt Arial};}{\f1051\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}Franklin Gothic Demi Cyr{\*\falt Arial};}
{\f1052\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Franklin Gothic Demi Greek{\*\falt Arial};}{\f1053\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Franklin Gothic Demi Tur{\*\falt Arial};}
{\f1054\fswiss\fcharset186\fprq2{\*\panose 00000000000000000000}Franklin Gothic Demi Baltic{\*\falt Arial};}{\f1055\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Franklin Gothic Medium CE{\*\falt Arial};}
{\f1056\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}Franklin Gothic Medium Cyr{\*\falt Arial};}{\f1057\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Franklin Gothic Medium Greek{\*\falt Arial};}
{\f1058\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Franklin Gothic Medium Tur{\*\falt Arial};}{\f1059\fswiss\fcharset186\fprq2{\*\panose 00000000000000000000}Franklin Gothic Medium Baltic{\*\falt Arial};}
{\f1060\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Kidstuff;}{\f1061\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}MS Shell Dlg;}{\f1062\fswiss\fcharset0\fprq0{\*\panose 00000000000000000000}Chicago{\*\falt Arial};}
{\f1063\fmodern\fcharset0\fprq0{\*\panose 00000000000000000000}Monaco{\*\falt Courier New};}{\f1064\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Zapf Dingbats{\*\falt Monotype Sorts};}
{\f1065\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}N Helvetica Narrow;}{\f1066\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Zapf Chancery{\*\falt Monotype Corsiva};}
{\f1067\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}New Century Schlbk{\*\falt Century Schoolbook};}{\f1068\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Mishawaka;}{\f1069\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Mishawaka Bold;}
{\f1070\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}American Heritage;}{\f1071\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}OLB Hebrew;}{\f1072\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}SPIonic;}
{\f1073\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Oxford;}{\f1074\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Sgreek;}{\f1075\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Bodoni It BT;}
{\f1076\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Bodoni BdIt BT;}{\f1077\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}OLB Greek;}{\f1078\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}MS LineDraw;}
{\f1079\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Shebrew;}{\f1080\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Garamond Narrow;}{\f1081\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Helvetica Compressed;}
{\f1082\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Helvetica Black;}{\f1083\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}VT100;}{\f1084\froman\fcharset2\fprq2{\*\panose 00000000000000000000}Times New Roman Special G1{\*\falt Courier New};}
{\f1085\fscript\fcharset204\fprq2{\*\panose 00000000000000000000}Technical Cyr{\*\falt Courier New};}{\f1086\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Technical Greek{\*\falt DomCasual BT};}
{\f1087\froman\fcharset204\fprq2{\*\panose 00000000000000000000}ZapfEllipt BT Cyr{\*\falt Times New Roman};}{\f1088\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}BankGothic Md BT Cyr{\*\falt Arial};}
{\f1089\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}QuickType Cyr{\*\falt Arial};}{\f1090\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}QuickType Greek{\*\falt Arial};}
{\f1091\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}QuickType Condensed Cyr{\*\falt Arial};}{\f1092\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}QuickType Condensed Greek{\*\falt Arial};}
{\f1093\fmodern\fcharset204\fprq1{\*\panose 00000000000000000000}QuickType Mono Cyr{\*\falt Lucida Console};}{\f1094\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}QuickType Mono Greek{\*\falt Lucida Console};}
{\f1095\froman\fcharset0\fprq0{\*\panose 00000000000000000000}83;}{\f1096\froman\fcharset77\fprq0{\*\panose 00000000000000000000}normal{\*\falt Times New Roman};}
{\f1097\fnil\fcharset238\fprq2{\*\panose 00000000000000000000}Koine CE{\*\falt Times New Roman};}{\f1098\fnil\fcharset162\fprq2{\*\panose 00000000000000000000}Koine Tur{\*\falt Times New Roman};}
{\f1099\fnil\fcharset186\fprq2{\*\panose 00000000000000000000}Koine Baltic{\*\falt Times New Roman};}{\f1100\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}Turkish Tms Roman Cyr{\*\falt Arial};}
{\f1101\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Turkish Tms Roman Greek{\*\falt Arial};}{\f1102\fmodern\fcharset0\fprq1{\*\panose 00000000000000000000}LinePrinter;}
{\f1103\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Turkish Tms Roman CE;}{\f1104\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Turkish Tms Roman Tur;}
{\f1105\fswiss\fcharset0\fprq2{\*\panose 020b0604020202020204}Microsoft Sans Serif;}{\f1106\fswiss\fcharset177\fprq2{\*\panose 00000000000000000000}MS Shell Dlg (Hebrew){\*\falt Arial};}
{\f1107\fswiss\fcharset178\fprq2{\*\panose 00000000000000000000}MS Shell Dlg (Arabic){\*\falt Arial};}{\f1108\fswiss\fcharset177\fprq2{\*\panose 00000000000000000000}Microsoft Sans Serif (Hebrew){\*\falt Arial};}
{\f1109\fswiss\fcharset178\fprq2{\*\panose 00000000000000000000}Microsoft Sans Serif (Arabic){\*\falt Arial};}{\f1110\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}MS Shell Dlg CE;}
{\f1111\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}MS Shell Dlg Cyr;}{\f1112\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}MS Shell Dlg Greek;}{\f1113\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}MS Shell Dlg Tur;}
{\f1114\fswiss\fcharset186\fprq2{\*\panose 00000000000000000000}MS Shell Dlg Baltic;}{\f1115\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Microsoft Sans Serif CE;}
{\f1116\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}Microsoft Sans Serif Cyr;}{\f1117\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Microsoft Sans Serif Greek;}
{\f1118\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Microsoft Sans Serif Tur;}{\f1119\fswiss\fcharset186\fprq2{\*\panose 00000000000000000000}Microsoft Sans Serif Baltic;}
{\f1120\froman\fcharset0\fprq2{\*\panose 00000000000000000000}CG Times (E1);}{\f1121\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Univers (E1);}{\f1122\fnil\fcharset238\fprq2{\*\panose 00000000000000000000}Gideon CE{\*\falt Times New Roman};}
{\f1123\fnil\fcharset162\fprq2{\*\panose 00000000000000000000}Gideon Tur{\*\falt Times New Roman};}{\f1124\fnil\fcharset186\fprq2{\*\panose 00000000000000000000}Gideon Baltic{\*\falt Times New Roman};}
{\f1125\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Technical CE{\*\falt Courier New};}{\f1126\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Technical Tur{\*\falt Courier New};}
{\f1127\froman\fcharset238\fprq2{\*\panose 00000000000000000000}TIMES CE{\*\falt Times New Roman};}{\f1128\froman\fcharset204\fprq2{\*\panose 00000000000000000000}TIMES Cyr{\*\falt Times New Roman};}
{\f1129\froman\fcharset161\fprq2{\*\panose 00000000000000000000}TIMES Greek{\*\falt Times New Roman};}{\f1130\froman\fcharset162\fprq2{\*\panose 00000000000000000000}TIMES Tur{\*\falt Times New Roman};}
{\f1131\froman\fcharset186\fprq2{\*\panose 00000000000000000000}TIMES Baltic{\*\falt Times New Roman};}{\f1132\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}HELVETICA CE;}
{\f1133\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}HELVETICA Cyr;}{\f1134\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}HELVETICA Greek;}{\f1135\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}HELVETICA Tur;}
{\f1136\fswiss\fcharset186\fprq2{\*\panose 00000000000000000000}HELVETICA Baltic;}{\f1137\froman\fcharset238\fprq2{\*\panose 00000000000000000000}PALATINO CE{\*\falt Book Antiqua};}
{\f1138\froman\fcharset204\fprq2{\*\panose 00000000000000000000}PALATINO Cyr{\*\falt Book Antiqua};}{\f1139\froman\fcharset161\fprq2{\*\panose 00000000000000000000}PALATINO Greek{\*\falt Book Antiqua};}
{\f1140\froman\fcharset162\fprq2{\*\panose 00000000000000000000}PALATINO Tur{\*\falt Book Antiqua};}{\f1141\froman\fcharset186\fprq2{\*\panose 00000000000000000000}PALATINO Baltic{\*\falt Book Antiqua};}
{\f1142\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Avenida LET;}{\f1143\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Balloon;}{\f1144\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Balmoral LET;}
{\f1145\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Challenge Extra Bold LET;}{\f1146\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Copperplate;}{\f1147\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Dom Casual;}
{\f1148\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Fette Engschrift;}{\f1149\froman\fcharset0\fprq2{\*\panose 02027200000000000000}Flare Light Gothic;}{\f1150\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Frugal Sans;}
{\f1151\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Ignatius LET;}{\f1152\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Jokerman LET;}{\f1153\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Marguerita LET;}
{\f1154\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Marriage;}{\f1155\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Mural Script;}{\f1156\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Oberon LET;}
{\f1157\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Optimum;}{\f1158\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Party LET;}{\f1159\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Rapier LET;}
{\f1160\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Riva LET;}{\f1161\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Serpentine;}{\f1162\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Twang LET;}
{\f1163\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Zaragoza LET;}{\f1164\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Camelot;}{\f1165\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Champagne;}
{\f1166\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Futura Casual;}{\f1167\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Futura Casual Bold;}{\f1168\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Futura Casual Bold Italic;}
{\f1169\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Futura Casual Med. Italic;}{\f1170\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Krazy Legs;}{\f1171\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Krazy Legs Bold;}
{\f1172\fswiss\fcharset0\fprq2{\*\panose 000b0604020202020204}CAC Logo Alternate;}{\f1173\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Lasko Condensed;}{\f1174\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Leslie;}
{\f1175\fnil\fcharset0\fprq2{\*\panose 00000300000000000000}CAC Lasko Even Weight;}{\f1176\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Moose;}{\f1177\fnil\fcharset0\fprq2{\*\panose 00000700000000000000}CAC Norm Heavy;}
{\f1178\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC One Seventy;}{\f1179\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Pinafore;}{\f1180\fnil\fcharset0\fprq2{\*\panose 00000700000000000000}CAC Saxon Bold;}
{\f1181\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Shishoni Brush;}{\f1182\fnil\fcharset0\fprq2{\*\panose 00000400000000000000}CAC Valiant;}{\f1183\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}URWLinearTMed;}
{\f1184\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}URWLinearTExtBol;}{\f1185\fnil\fcharset0\fprq2{\*\panose 01010102010101010101}P052L;}{\f1186\fscript\fcharset0\fprq2{\*\panose 03030602040407090b05}Signet Roundhand;}
{\f1187\fswiss\fcharset0\fprq2{\*\panose 020b0504020202020204}Swiss 721 SWA;}{\f1188\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}Lambada LET;}{\f1189\fnil\fcharset162\fprq2{\*\panose 00000000000000000000}P052L Tur;}
{\f1190\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swiss 721 SWA Tur;}{\f1191\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura MdCn BT CE{\*\falt Arial Narrow};}
{\f1192\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura MdCn BT Greek{\*\falt Arial Narrow};}{\f1193\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura MdCn BT Tur{\*\falt Arial Narrow};}
{\f1194\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura LtCn BT CE{\*\falt Arial Narrow};}{\f1195\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura LtCn BT Greek{\*\falt Arial Narrow};}
{\f1196\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura LtCn BT Tur{\*\falt Arial Narrow};}{\f1197\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Square721 BT CE{\*\falt Arial};}
{\f1198\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Square721 BT Greek{\*\falt Arial};}{\f1199\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Square721 BT Tur{\*\falt Arial};}
{\f1200\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Gideon Greek{\*\falt Times New Roman};}{\f1201\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Koine Greek{\*\falt Times New Roman};}
{\f1202\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Palatino Linotype CE;}{\f1203\froman\fcharset204\fprq2{\*\panose 00000000000000000000}Palatino Linotype Cyr;}
{\f1204\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Palatino Linotype Greek;}{\f1205\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Palatino Linotype Tur;}
{\f1206\froman\fcharset186\fprq2{\*\panose 00000000000000000000}Palatino Linotype Baltic;}{\f1207\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Georgia CE{\*\falt Times New Roman};}
{\f1208\froman\fcharset204\fprq2{\*\panose 00000000000000000000}Georgia Cyr{\*\falt Times New Roman};}{\f1209\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Georgia Greek{\*\falt Times New Roman};}
{\f1210\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Georgia Tur{\*\falt Times New Roman};}{\f1211\froman\fcharset186\fprq2{\*\panose 00000000000000000000}Georgia Baltic{\*\falt Times New Roman};}
{\f1212\fmodern\fcharset238\fprq1{\*\panose 00000000000000000000}Andale Mono CE{\*\falt Courier New};}{\f1213\fmodern\fcharset204\fprq1{\*\panose 00000000000000000000}Andale Mono Cyr{\*\falt Courier New};}
{\f1214\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}Andale Mono Greek{\*\falt Courier New};}{\f1215\fmodern\fcharset162\fprq1{\*\panose 00000000000000000000}Andale Mono Tur{\*\falt Courier New};}
{\f1216\fmodern\fcharset186\fprq1{\*\panose 00000000000000000000}Andale Mono Baltic{\*\falt Courier New};}{\f1217\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}AvantGarde Md BT CE{\*\falt Arial};}
{\f1218\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}AvantGarde Md BT Greek{\*\falt Arial};}{\f1219\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}AvantGarde Md BT Tur{\*\falt Arial};}
{\f1220\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}AvantGarde Bk BT CE{\*\falt Arial};}{\f1221\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}AvantGarde Bk BT Greek{\*\falt Arial};}
{\f1222\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}AvantGarde Bk BT Tur{\*\falt Arial};}{\f1223\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}DomCasual BT CE{\*\falt Courier New};}
{\f1224\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}DomCasual BT Greek{\*\falt Courier New};}{\f1225\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}DomCasual BT Tur{\*\falt Courier New};}
{\f1226\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst521 BT CE{\*\falt Arial};}{\f1227\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst521 BT Greek{\*\falt Arial};}
{\f1228\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst521 BT Tur{\*\falt Arial};}{\f1229\froman\fcharset238\fprq2{\*\panose 00000000000000000000}News701 BT CE{\*\falt Times New Roman};}
{\f1230\froman\fcharset161\fprq2{\*\panose 00000000000000000000}News701 BT Greek{\*\falt Times New Roman};}{\f1231\froman\fcharset162\fprq2{\*\panose 00000000000000000000}News701 BT Tur{\*\falt Times New Roman};}
{\f1232\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}TypoUpright BT CE{\*\falt Courier New};}{\f1233\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}TypoUpright BT Greek{\*\falt Courier New};}
{\f1234\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}TypoUpright BT Tur{\*\falt Courier New};}{\f1235\froman\fcharset238\fprq2{\*\panose 00000000000000000000}BernhardMod BT CE{\*\falt Times New Roman};}
{\f1236\froman\fcharset161\fprq2{\*\panose 00000000000000000000}BernhardMod BT Greek{\*\falt Times New Roman};}{\f1237\froman\fcharset162\fprq2{\*\panose 00000000000000000000}BernhardMod BT Tur{\*\falt Times New Roman};}
{\f1238\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich BlkEx BT CE{\*\falt Arial};}{\f1239\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich BlkEx BT Greek{\*\falt Arial};}
{\f1240\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich BlkEx BT Tur{\*\falt Arial};}{\f1241\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich Ex BT CE{\*\falt Arial};}
{\f1242\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich Ex BT Greek{\*\falt Arial};}{\f1243\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich Ex BT Tur{\*\falt Arial};}
{\f1244\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}OzHandicraft BT CE{\*\falt Courier New};}{\f1245\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}OzHandicraft BT Greek{\*\falt Courier New};}
{\f1246\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}OzHandicraft BT Tur{\*\falt Courier New};}{\f1247\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}GoudyHandtooled BT CE{\*\falt Courier New};}
{\f1248\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}GoudyHandtooled BT Greek{\*\falt Courier New};}{\f1249\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}GoudyHandtooled BT Tur{\*\falt Courier New};}
{\f1250\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Serifa BT CE{\*\falt Times New Roman};}{\f1251\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Serifa BT Greek{\*\falt Times New Roman};}
{\f1252\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Serifa BT Tur{\*\falt Times New Roman};}{\f1253\froman\fcharset238\fprq2{\*\panose 00000000000000000000}PosterBodoni BT CE{\*\falt Times New Roman};}
{\f1254\froman\fcharset161\fprq2{\*\panose 00000000000000000000}PosterBodoni BT Greek{\*\falt Times New Roman};}{\f1255\froman\fcharset162\fprq2{\*\panose 00000000000000000000}PosterBodoni BT Tur{\*\falt Times New Roman};}
{\f1256\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura Lt BT CE{\*\falt Arial};}{\f1257\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura Lt BT Greek{\*\falt Arial};}
{\f1258\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura Lt BT Tur{\*\falt Arial};}{\f1259\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}FuturaBlack BT CE{\*\falt Courier New};}
{\f1260\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}FuturaBlack BT Greek{\*\falt Courier New};}{\f1261\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}FuturaBlack BT Tur{\*\falt Courier New};}
{\f1262\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Bremen Bd BT CE{\*\falt Courier New};}{\f1263\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Bremen Bd BT Greek{\*\falt Courier New};}
{\f1264\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Bremen Bd BT Tur{\*\falt Courier New};}{\f1265\froman\fcharset238\fprq2{\*\panose 00000000000000000000}AmerType Md BT CE{\*\falt Times New Roman};}
{\f1266\froman\fcharset161\fprq2{\*\panose 00000000000000000000}AmerType Md BT Greek{\*\falt Times New Roman};}{\f1267\froman\fcharset162\fprq2{\*\panose 00000000000000000000}AmerType Md BT Tur{\*\falt Times New Roman};}
{\f1268\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GoudyOlSt BT CE{\*\falt Times New Roman};}{\f1269\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GoudyOlSt BT Greek{\*\falt Times New Roman};}
{\f1270\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GoudyOlSt BT Tur{\*\falt Times New Roman};}{\f1271\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Souvenir Lt BT CE{\*\falt Times New Roman};}
{\f1272\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Souvenir Lt BT Greek{\*\falt Times New Roman};}{\f1273\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Souvenir Lt BT Tur{\*\falt Times New Roman};}
{\f1274\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Serifa Th BT CE{\*\falt Times New Roman};}{\f1275\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Serifa Th BT Greek{\*\falt Times New Roman};}
{\f1276\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Serifa Th BT Tur{\*\falt Times New Roman};}{\f1277\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Kabel Ult BT CE{\*\falt Arial};}
{\f1278\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Kabel Ult BT Greek{\*\falt Arial};}{\f1279\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Kabel Ult BT Tur{\*\falt Arial};}
{\f1280\froman\fcharset238\fprq2{\*\panose 00000000000000000000}ZapfEllipt BT CE{\*\falt Times New Roman};}{\f1281\froman\fcharset161\fprq2{\*\panose 00000000000000000000}ZapfEllipt BT Greek{\*\falt Times New Roman};}
{\f1282\froman\fcharset162\fprq2{\*\panose 00000000000000000000}ZapfEllipt BT Tur{\*\falt Times New Roman};}{\f1283\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}CopprplGoth Bd BT CE{\*\falt Arial};}
{\f1284\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}CopprplGoth Bd BT Greek{\*\falt Arial};}{\f1285\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}CopprplGoth Bd BT Tur{\*\falt Arial};}
{\f1286\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}BernhardFashion BT CE{\*\falt Courier New};}{\f1287\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}BernhardFashion BT Greek{\*\falt Courier New};}
{\f1288\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}BernhardFashion BT Tur{\*\falt Courier New};}{\f1289\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Allegro BT CE{\*\falt Courier New};}
{\f1290\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Allegro BT Greek{\*\falt Courier New};}{\f1291\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Allegro BT Tur{\*\falt Courier New};}
{\f1292\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Benguiat Bk BT CE{\*\falt Times New Roman};}{\f1293\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Benguiat Bk BT Greek{\*\falt Times New Roman};}
{\f1294\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Benguiat Bk BT Tur{\*\falt Times New Roman};}{\f1295\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}BankGothic Md BT CE{\*\falt Arial};}
{\f1296\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}BankGothic Md BT Greek{\*\falt Arial};}{\f1297\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}BankGothic Md BT Tur{\*\falt Arial};}
{\f1298\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Kabel Bk BT CE{\*\falt Arial};}{\f1299\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Kabel Bk BT Greek{\*\falt Arial};}
{\f1300\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Kabel Bk BT Tur{\*\falt Arial};}{\f1301\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}English111 Vivace BT CE{\*\falt Courier New};}
{\f1302\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}English111 Vivace BT Greek{\*\falt Courier New};}{\f1303\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}English111 Vivace BT Tur{\*\falt Courier New};}
{\f1304\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura Md BT CE{\*\falt Arial};}{\f1305\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura Md BT Greek{\*\falt Arial};}
{\f1306\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura Md BT Tur{\*\falt Arial};}{\f1307\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Staccato222 BT CE{\*\falt Courier New};}
{\f1308\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Staccato222 BT Greek{\*\falt Courier New};}{\f1309\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Staccato222 BT Tur{\*\falt Courier New};}
{\f1310\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura XBlk BT CE{\*\falt Arial};}{\f1311\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura XBlk BT Greek{\*\falt Arial};}
{\f1312\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura XBlk BT Tur{\*\falt Arial};}{\f1313\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swiss911 XCm BT CE{\*\falt Arial};}
{\f1314\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swiss911 XCm BT Greek{\*\falt Arial};}{\f1315\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swiss911 XCm BT Tur{\*\falt Arial};}
{\f1316\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 Th BT CE{\*\falt Arial};}{\f1317\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 Th BT Greek{\*\falt Arial};}
{\f1318\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 Th BT Tur{\*\falt Arial};}{\f1319\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 BdOul BT CE{\*\falt Courier New};}
{\f1320\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 BdOul BT Greek{\*\falt Courier New};}{\f1321\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 BdOul BT Tur{\*\falt Courier New};}
{\f1322\froman\fcharset238\fprq2{\*\panose 00000000000000000000}News706 BT CE{\*\falt Times New Roman};}{\f1323\froman\fcharset161\fprq2{\*\panose 00000000000000000000}News706 BT Greek{\*\falt Times New Roman};}
{\f1324\froman\fcharset162\fprq2{\*\panose 00000000000000000000}News706 BT Tur{\*\falt Times New Roman};}{\f1325\froman\fcharset238\fprq2{\*\panose 00000000000000000000}News705 BT CE{\*\falt Times New Roman};}
{\f1326\froman\fcharset161\fprq2{\*\panose 00000000000000000000}News705 BT Greek{\*\falt Times New Roman};}{\f1327\froman\fcharset162\fprq2{\*\panose 00000000000000000000}News705 BT Tur{\*\falt Times New Roman};}
{\f1328\froman\fcharset238\fprq2{\*\panose 00000000000000000000}News702 BT CE{\*\falt Times New Roman};}{\f1329\froman\fcharset161\fprq2{\*\panose 00000000000000000000}News702 BT Greek{\*\falt Times New Roman};}
{\f1330\froman\fcharset162\fprq2{\*\panose 00000000000000000000}News702 BT Tur{\*\falt Times New Roman};}{\f1331\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Modern880 BT CE{\*\falt Times New Roman};}
{\f1332\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Modern880 BT Greek{\*\falt Times New Roman};}{\f1333\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Modern880 BT Tur{\*\falt Times New Roman};}
{\f1334\froman\fcharset238\fprq2{\*\panose 00000000000000000000}IowanOldSt BT CE{\*\falt Times New Roman};}{\f1335\froman\fcharset161\fprq2{\*\panose 00000000000000000000}IowanOldSt BT Greek{\*\falt Times New Roman};}
{\f1336\froman\fcharset162\fprq2{\*\panose 00000000000000000000}IowanOldSt BT Tur{\*\falt Times New Roman};}{\f1337\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Industrial736 BT CE{\*\falt Times New Roman};}
{\f1338\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Industrial736 BT Greek{\*\falt Times New Roman};}{\f1339\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Industrial736 BT Tur{\*\falt Times New Roman};}
{\f1340\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Dutch801 Rm BT CE{\*\falt Times New Roman};}{\f1341\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Dutch801 Rm BT Greek{\*\falt Times New Roman};}
{\f1342\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Dutch801 Rm BT Tur{\*\falt Times New Roman};}{\f1343\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}DexGothicD CE{\*\falt Courier New};}
{\f1344\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}DexGothicD Tur{\*\falt Courier New};}{\f1345\froman\fcharset238\fprq2{\*\panose 00000000000000000000}CityDBol CE{\*\falt Times New Roman};}
{\f1346\froman\fcharset162\fprq2{\*\panose 00000000000000000000}CityDBol Tur{\*\falt Times New Roman};}{\f1347\froman\fcharset238\fprq2{\*\panose 00000000000000000000}CenturyOldst BT CE{\*\falt Times New Roman};}
{\f1348\froman\fcharset161\fprq2{\*\panose 00000000000000000000}CenturyOldst BT Greek{\*\falt Times New Roman};}{\f1349\froman\fcharset162\fprq2{\*\panose 00000000000000000000}CenturyOldst BT Tur{\*\falt Times New Roman};}
{\f1350\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Century731 BT CE{\*\falt Times New Roman};}{\f1351\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Century731 BT Greek{\*\falt Times New Roman};}
{\f1352\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Century731 BT Tur{\*\falt Times New Roman};}{\f1353\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Telegram LET Greek{\*\falt Times New Roman};}
{\f1354\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Rubber Stamp LET Greek{\*\falt Times New Roman};}{\f1355\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Fraktur BT CE{\*\falt Courier New};}
{\f1356\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Fraktur BT Greek{\*\falt Courier New};}{\f1357\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Fraktur BT Tur{\*\falt Courier New};}
{\f1358\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}EngrvrsOldEng BT CE{\*\falt Courier New};}{\f1359\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}EngrvrsOldEng BT Greek{\*\falt Courier New};}
{\f1360\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}EngrvrsOldEng BT Tur{\*\falt Courier New};}{\f1361\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}AmericanText BT CE{\*\falt Courier New};}
{\f1362\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}AmericanText BT Greek{\*\falt Courier New};}{\f1363\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}AmericanText BT Tur{\*\falt Courier New};}
{\f1364\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}AmericanUncD CE{\*\falt Courier New};}{\f1365\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}AmericanUncD Tur{\*\falt Courier New};}
{\f1366\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Pioneer BT CE{\*\falt Courier New};}{\f1367\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Pioneer BT Greek{\*\falt Courier New};}
{\f1368\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Pioneer BT Tur{\*\falt Courier New};}{\f1369\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}EwieD CE{\*\falt Courier New};}
{\f1370\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}EwieD Tur{\*\falt Courier New};}{\f1371\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Stuyvesant BT CE{\*\falt Courier New};}
{\f1372\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Stuyvesant BT Greek{\*\falt Courier New};}{\f1373\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Stuyvesant BT Tur{\*\falt Courier New};}
{\f1374\froman\fcharset238\fprq2{\*\panose 00000000000000000000}NicolasCocTReg CE{\*\falt Times New Roman};}{\f1375\froman\fcharset162\fprq2{\*\panose 00000000000000000000}NicolasCocTReg Tur{\*\falt Times New Roman};}
{\f1376\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Newtext Rg BT CE{\*\falt Arial};}{\f1377\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Newtext Rg BT Greek{\*\falt Arial};}
{\f1378\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Newtext Rg BT Tur{\*\falt Arial};}{\f1379\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}PrincetownD CE{\*\falt Courier New};}
{\f1380\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}PrincetownD Tur{\*\falt Courier New};}{\f1381\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Bernhard BdCn BT CE{\*\falt Courier New};}
{\f1382\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Bernhard BdCn BT Greek{\*\falt Courier New};}{\f1383\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Bernhard BdCn BT Tur{\*\falt Courier New};}
{\f1384\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Normande BT CE{\*\falt Times New Roman};}{\f1385\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Normande BT Greek{\*\falt Times New Roman};}
{\f1386\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Normande BT Tur{\*\falt Times New Roman};}{\f1387\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}HuxleyVertical BT CE{\*\falt Courier New};}
{\f1388\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}HuxleyVertical BT Greek{\*\falt Courier New};}{\f1389\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}HuxleyVertical BT Tur{\*\falt Courier New};}
{\f1390\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}EnglischeSchTDemBol CE{\*\falt Courier New};}{\f1391\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}EnglischeSchTDemBol Tur{\*\falt Courier New};}
{\f1392\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}English157 BT CE{\*\falt Courier New};}{\f1393\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}English157 BT Greek{\*\falt Courier New};}
{\f1394\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}English157 BT Tur{\*\falt Courier New};}{\f1395\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Lydian BT CE{\*\falt Courier New};}
{\f1396\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Lydian BT Greek{\*\falt Courier New};}{\f1397\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Lydian BT Tur{\*\falt Courier New};}
{\f1398\froman\fcharset238\fprq2{\*\panose 00000000000000000000}SquareSlab711 Lt BT CE{\*\falt Times New Roman};}{\f1399\froman\fcharset161\fprq2{\*\panose 00000000000000000000}SquareSlab711 Lt BT Greek{\*\falt Times New Roman};}
{\f1400\froman\fcharset162\fprq2{\*\panose 00000000000000000000}SquareSlab711 Lt BT Tur{\*\falt Times New Roman};}{\f1401\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GeoSlab703 MdCn BT CE{\*\falt Times New Roman};}
{\f1402\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GeoSlab703 MdCn BT Greek{\*\falt Times New Roman};}{\f1403\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GeoSlab703 MdCn BT Tur{\*\falt Times New Roman};}
{\f1404\froman\fcharset238\fprq2{\*\panose 00000000000000000000}ZapfCalligr BT CE{\*\falt Times New Roman};}{\f1405\froman\fcharset161\fprq2{\*\panose 00000000000000000000}ZapfCalligr BT Greek{\*\falt Times New Roman};}
{\f1406\froman\fcharset162\fprq2{\*\panose 00000000000000000000}ZapfCalligr BT Tur{\*\falt Times New Roman};}{\f1407\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Schneidler Lt BT CE{\*\falt Times New Roman};}
{\f1408\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Schneidler Lt BT Greek{\*\falt Times New Roman};}{\f1409\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Schneidler Lt BT Tur{\*\falt Times New Roman};}
{\f1410\froman\fcharset238\fprq2{\*\panose 00000000000000000000}OrigGarmnd BT CE{\*\falt Times New Roman};}{\f1411\froman\fcharset161\fprq2{\*\panose 00000000000000000000}OrigGarmnd BT Greek{\*\falt Times New Roman};}
{\f1412\froman\fcharset162\fprq2{\*\panose 00000000000000000000}OrigGarmnd BT Tur{\*\falt Times New Roman};}{\f1413\froman\fcharset238\fprq2{\*\panose 00000000000000000000}ChelthmITC Bk BT CE{\*\falt Times New Roman};}
{\f1414\froman\fcharset161\fprq2{\*\panose 00000000000000000000}ChelthmITC Bk BT Greek{\*\falt Times New Roman};}{\f1415\froman\fcharset162\fprq2{\*\panose 00000000000000000000}ChelthmITC Bk BT Tur{\*\falt Times New Roman};}
{\f1416\froman\fcharset238\fprq2{\*\panose 00000000000000000000}DellaRobbia BT CE{\*\falt Times New Roman};}{\f1417\froman\fcharset161\fprq2{\*\panose 00000000000000000000}DellaRobbia BT Greek{\*\falt Times New Roman};}
{\f1418\froman\fcharset162\fprq2{\*\panose 00000000000000000000}DellaRobbia BT Tur{\*\falt Times New Roman};}{\f1419\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cheltenhm BT CE{\*\falt Times New Roman};}
{\f1420\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cheltenhm BT Greek{\*\falt Times New Roman};}{\f1421\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cheltenhm BT Tur{\*\falt Times New Roman};}
{\f1422\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cheltenhm BdCn BT CE{\*\falt Times New Roman};}{\f1423\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cheltenhm BdCn BT Greek{\*\falt Times New Roman};}
{\f1424\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cheltenhm BdCn BT Tur{\*\falt Times New Roman};}{\f1425\froman\fcharset238\fprq2{\*\panose 00000000000000000000}CenturyExpd BT CE{\*\falt Times New Roman};}
{\f1426\froman\fcharset161\fprq2{\*\panose 00000000000000000000}CenturyExpd BT Greek{\*\falt Times New Roman};}{\f1427\froman\fcharset162\fprq2{\*\panose 00000000000000000000}CenturyExpd BT Tur{\*\falt Times New Roman};}
{\f1428\froman\fcharset238\fprq2{\*\panose 00000000000000000000}CentSchbook BdCn BT CE{\*\falt Times New Roman};}{\f1429\froman\fcharset161\fprq2{\*\panose 00000000000000000000}CentSchbook BdCn BT Greek{\*\falt Times New Roman};}
{\f1430\froman\fcharset162\fprq2{\*\panose 00000000000000000000}CentSchbook BdCn BT Tur{\*\falt Times New Roman};}{\f1431\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Carmina Md BT CE{\*\falt Times New Roman};}
{\f1432\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Carmina Md BT Greek{\*\falt Times New Roman};}{\f1433\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Carmina Md BT Tur{\*\falt Times New Roman};}
{\f1434\froman\fcharset238\fprq2{\*\panose 00000000000000000000}AmeriGarmnd BT CE{\*\falt Times New Roman};}{\f1435\froman\fcharset161\fprq2{\*\panose 00000000000000000000}AmeriGarmnd BT Greek{\*\falt Times New Roman};}
{\f1436\froman\fcharset162\fprq2{\*\panose 00000000000000000000}AmeriGarmnd BT Tur{\*\falt Times New Roman};}{\f1437\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Aldine401 BT CE{\*\falt Times New Roman};}
{\f1438\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Aldine401 BT Greek{\*\falt Times New Roman};}{\f1439\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Aldine401 BT Tur{\*\falt Times New Roman};}
{\f1440\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Caslon540 BT CE{\*\falt Times New Roman};}{\f1441\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Caslon540 BT Greek{\*\falt Times New Roman};}
{\f1442\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Caslon540 BT Tur{\*\falt Times New Roman};}{\f1443\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Serifa Lt BT CE{\*\falt Times New Roman};}
{\f1444\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Serifa Lt BT Greek{\*\falt Times New Roman};}{\f1445\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Serifa Lt BT Tur{\*\falt Times New Roman};}
{\f1446\froman\fcharset238\fprq2{\*\panose 00000000000000000000}MattAntique BT CE{\*\falt Times New Roman};}{\f1447\froman\fcharset161\fprq2{\*\panose 00000000000000000000}MattAntique BT Greek{\*\falt Times New Roman};}
{\f1448\froman\fcharset162\fprq2{\*\panose 00000000000000000000}MattAntique BT Tur{\*\falt Times New Roman};}{\f1449\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Incised901 Bd BT CE{\*\falt Arial};}
{\f1450\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Incised901 Bd BT Greek{\*\falt Arial};}{\f1451\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Incised901 Bd BT Tur{\*\falt Arial};}
{\f1452\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr415 Lt BT CE{\*\falt Arial};}{\f1453\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr415 Lt BT Greek{\*\falt Arial};}
{\f1454\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr415 Lt BT Tur{\*\falt Arial};}{\f1455\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr231 Hv BT CE{\*\falt Arial};}
{\f1456\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr231 Hv BT Greek{\*\falt Arial};}{\f1457\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr231 Hv BT Tur{\*\falt Arial};}
{\f1458\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GarmdITC Bk BT CE{\*\falt Times New Roman};}{\f1459\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GarmdITC Bk BT Greek{\*\falt Times New Roman};}
{\f1460\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GarmdITC Bk BT Tur{\*\falt Times New Roman};}{\f1461\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich BT CE{\*\falt Arial};}
{\f1462\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich BT Greek{\*\falt Arial};}{\f1463\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich BT Tur{\*\falt Arial};}
{\f1464\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Oranda BT CE{\*\falt Times New Roman};}{\f1465\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Oranda BT Greek{\*\falt Times New Roman};}
{\f1466\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Oranda BT Tur{\*\falt Times New Roman};}{\f1467\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Oranda Cn BT CE{\*\falt Times New Roman};}
{\f1468\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Oranda Cn BT Greek{\*\falt Times New Roman};}{\f1469\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Oranda Cn BT Tur{\*\falt Times New Roman};}
{\f1470\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Latin725 BT CE{\*\falt Times New Roman};}{\f1471\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Latin725 BT Greek{\*\falt Times New Roman};}
{\f1472\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Latin725 BT Tur{\*\falt Times New Roman};}{\f1473\froman\fcharset238\fprq2{\*\panose 00000000000000000000}HumstSlab712 BT CE{\*\falt Times New Roman};}
{\f1474\froman\fcharset161\fprq2{\*\panose 00000000000000000000}HumstSlab712 BT Greek{\*\falt Times New Roman};}{\f1475\froman\fcharset162\fprq2{\*\panose 00000000000000000000}HumstSlab712 BT Tur{\*\falt Times New Roman};}
{\f1476\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura Hv BT CE{\*\falt Arial};}{\f1477\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura Hv BT Greek{\*\falt Arial};}
{\f1478\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura Hv BT Tur{\*\falt Arial};}{\f1479\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Transit511 BT CE{\*\falt Times New Roman};}
{\f1480\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Transit511 BT Greek{\*\falt Times New Roman};}{\f1481\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Transit511 BT Tur{\*\falt Times New Roman};}
{\f1482\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 Cn BT CE{\*\falt Arial};}{\f1483\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 Cn BT Greek{\*\falt Arial};}
{\f1484\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 Cn BT Tur{\*\falt Arial};}{\f1485\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 LtCn BT CE{\*\falt Arial};}
{\f1486\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 LtCn BT Greek{\*\falt Arial};}{\f1487\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 LtCn BT Tur{\*\falt Arial};}
{\f1488\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GeoSlb712 Lt BT CE{\*\falt Times New Roman};}{\f1489\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GeoSlb712 Lt BT Greek{\*\falt Times New Roman};}
{\f1490\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GeoSlb712 Lt BT Tur{\*\falt Times New Roman};}{\f1491\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GeoSlb712 Md BT CE{\*\falt Times New Roman};}
{\f1492\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GeoSlb712 Md BT Greek{\*\falt Times New Roman};}{\f1493\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GeoSlb712 Md BT Tur{\*\falt Times New Roman};}
{\f1494\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Aldine721 BT CE{\*\falt Times New Roman};}{\f1495\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Aldine721 BT Greek{\*\falt Times New Roman};}
{\f1496\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Aldine721 BT Tur{\*\falt Times New Roman};}{\f1497\fmodern\fcharset238\fprq1{\*\panose 00000000000000000000}Pica10 BT CE{\*\falt Lucida Console};}
{\f1498\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}Pica10 BT Greek{\*\falt Lucida Console};}{\f1499\fmodern\fcharset162\fprq1{\*\panose 00000000000000000000}Pica10 BT Tur{\*\falt Lucida Console};}
{\f1500\fmodern\fcharset238\fprq1{\*\panose 00000000000000000000}LettrGoth12 BT CE{\*\falt Lucida Console};}{\f1501\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}LettrGoth12 BT Greek{\*\falt Lucida Console};}
{\f1502\fmodern\fcharset162\fprq1{\*\panose 00000000000000000000}LettrGoth12 BT Tur{\*\falt Lucida Console};}{\f1503\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}HorndonD CE{\*\falt Courier New};}
{\f1504\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}HorndonD Tur{\*\falt Courier New};}{\f1505\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}FetteFraD CE{\*\falt Courier New};}
{\f1506\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}FetteFraD Tur{\*\falt Courier New};}{\f1507\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}EckmannD CE{\*\falt Courier New};}
{\f1508\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}EckmannD Tur{\*\falt Courier New};}{\f1509\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}CloisterBlack BT CE{\*\falt Courier New};}
{\f1510\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}CloisterBlack BT Greek{\*\falt Courier New};}{\f1511\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}CloisterBlack BT Tur{\*\falt Courier New};}
{\f1512\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Blackletter686 BT CE{\*\falt Courier New};}{\f1513\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Blackletter686 BT Greek{\*\falt Courier New};}
{\f1514\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Blackletter686 BT Tur{\*\falt Courier New};}{\f1515\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}VAGRounded BT CE{\*\falt Arial};}
{\f1516\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}VAGRounded BT Greek{\*\falt Arial};}{\f1517\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}VAGRounded BT Tur{\*\falt Arial};}
{\f1518\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}FrankfurterHigD CE{\*\falt Arial};}{\f1519\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}FrankfurterHigD Tur{\*\falt Arial};}
{\f1520\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}DomBold BT CE{\*\falt Courier New};}{\f1521\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}DomBold BT Greek{\*\falt Courier New};}
{\f1522\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}DomBold BT Tur{\*\falt Courier New};}{\f1523\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}PlazaDReg CE{\*\falt Arial};}
{\f1524\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}PlazaDReg Tur{\*\falt Arial};}{\f1525\froman\fcharset238\fprq2{\*\panose 00000000000000000000}EngravrsRoman Bd BT CE{\*\falt Times New Roman};}
{\f1526\froman\fcharset161\fprq2{\*\panose 00000000000000000000}EngravrsRoman Bd BT Greek{\*\falt Times New Roman};}{\f1527\froman\fcharset162\fprq2{\*\panose 00000000000000000000}EngravrsRoman Bd BT Tur{\*\falt Times New Roman};}
{\f1528\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}CloisterOpenFace BT CE{\*\falt Courier New};}{\f1529\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}CloisterOpenFace BT Greek{\*\falt Courier New};}
{\f1530\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}CloisterOpenFace BT Tur{\*\falt Courier New};}{\f1531\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Exotc350 Lt BT CE{\*\falt Courier New};}
{\f1532\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Exotc350 Lt BT Greek{\*\falt Courier New};}{\f1533\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Exotc350 Lt BT Tur{\*\falt Courier New};}
{\f1534\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}UnivrstyRoman Bd BT CE{\*\falt Courier New};}{\f1535\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}UnivrstyRoman Bd BT Greek{\*\falt Courier New};}
{\f1536\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}UnivrstyRoman Bd BT Tur{\*\falt Courier New};}{\f1537\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}HoratioDLig CE{\*\falt Arial};}
{\f1538\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}HoratioDLig Tur{\*\falt Arial};}{\f1539\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}IceAgeD CE{\*\falt Courier New};}
{\f1540\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}IceAgeD Tur{\*\falt Courier New};}{\f1541\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Gothic821 Cn BT CE{\*\falt Arial};}
{\f1542\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Gothic821 Cn BT Greek{\*\falt Arial};}{\f1543\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Gothic821 Cn BT Tur{\*\falt Arial};}
{\f1544\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Emboss Greek{\*\falt Courier New};}{\f1545\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}AlgerianBasD CE{\*\falt Courier New};}
{\f1546\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}AlgerianBasD Tur{\*\falt Courier New};}{\f1547\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Modern735 BT CE{\*\falt Times New Roman};}
{\f1548\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Modern735 BT Greek{\*\falt Times New Roman};}{\f1549\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Modern735 BT Tur{\*\falt Times New Roman};}
{\f1550\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}HandelGothic BT CE{\*\falt Courier New};}{\f1551\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}HandelGothic BT Greek{\*\falt Courier New};}
{\f1552\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}HandelGothic BT Tur{\*\falt Courier New};}{\f1553\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Snell Blk BT CE{\*\falt Courier New};}
{\f1554\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Snell Blk BT Greek{\*\falt Courier New};}{\f1555\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Snell Blk BT Tur{\*\falt Courier New};}
{\f1556\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Mirarae BT CE{\*\falt Times New Roman};}{\f1557\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Mirarae BT Greek{\*\falt Times New Roman};}
{\f1558\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Mirarae BT Tur{\*\falt Times New Roman};}{\f1559\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Tiffany Lt BT CE{\*\falt Times New Roman};}
{\f1560\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Tiffany Lt BT Greek{\*\falt Times New Roman};}{\f1561\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Tiffany Lt BT Tur{\*\falt Times New Roman};}
{\f1562\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Seagull Md BT CE{\*\falt Times New Roman};}{\f1563\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Seagull Md BT Greek{\*\falt Times New Roman};}
{\f1564\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Seagull Md BT Tur{\*\falt Times New Roman};}{\f1565\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Quorum Md BT CE{\*\falt Arial};}
{\f1566\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Quorum Md BT Greek{\*\falt Arial};}{\f1567\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Quorum Md BT Tur{\*\falt Arial};}
{\f1568\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Korinna BT CE{\*\falt Times New Roman};}{\f1569\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Korinna BT Greek{\*\falt Times New Roman};}
{\f1570\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Korinna BT Tur{\*\falt Times New Roman};}{\f1571\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cooper Lt BT CE{\*\falt Times New Roman};}
{\f1572\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cooper Lt BT Greek{\*\falt Times New Roman};}{\f1573\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cooper Lt BT Tur{\*\falt Times New Roman};}
{\f1574\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Caxton Lt BT CE{\*\falt Times New Roman};}{\f1575\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Caxton Lt BT Greek{\*\falt Times New Roman};}
{\f1576\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Caxton Lt BT Tur{\*\falt Times New Roman};}{\f1577\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Belwe Lt BT CE{\*\falt Times New Roman};}
{\f1578\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Belwe Lt BT Greek{\*\falt Times New Roman};}{\f1579\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Belwe Lt BT Tur{\*\falt Times New Roman};}
{\f1580\froman\fcharset238\fprq2{\*\panose 00000000000000000000}LubalGraph Bd BT CE{\*\falt Times New Roman};}{\f1581\froman\fcharset161\fprq2{\*\panose 00000000000000000000}LubalGraph Bd BT Greek{\*\falt Times New Roman};}
{\f1582\froman\fcharset162\fprq2{\*\panose 00000000000000000000}LubalGraph Bd BT Tur{\*\falt Times New Roman};}{\f1583\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}GoudySans Blk BT CE{\*\falt Arial};}
{\f1584\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}GoudySans Blk BT Greek{\*\falt Arial};}{\f1585\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}GoudySans Blk BT Tur{\*\falt Arial};}
{\f1586\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Schneidler Md BT CE{\*\falt Times New Roman};}{\f1587\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Schneidler Md BT Greek{\*\falt Times New Roman};}
{\f1588\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Schneidler Md BT Tur{\*\falt Times New Roman};}{\f1589\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Century725 BT CE{\*\falt Times New Roman};}
{\f1590\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Century725 BT Greek{\*\falt Times New Roman};}{\f1591\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Century725 BT Tur{\*\falt Times New Roman};}
{\f1592\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Caslon224 Bk BT CE{\*\falt Times New Roman};}{\f1593\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Caslon224 Bk BT Greek{\*\falt Times New Roman};}
{\f1594\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Caslon224 Bk BT Tur{\*\falt Times New Roman};}{\f1595\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}CaslonOpnface BT CE{\*\falt Courier New};}
{\f1596\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}CaslonOpnface BT Greek{\*\falt Courier New};}{\f1597\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}CaslonOpnface BT Tur{\*\falt Courier New};}
{\f1598\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Bodoni Bd BT CE{\*\falt Times New Roman};}{\f1599\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Bodoni Bd BT Greek{\*\falt Times New Roman};}
{\f1600\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Bodoni Bd BT Tur{\*\falt Times New Roman};}{\f1601\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Leawood Bk BT CE{\*\falt Times New Roman};}
{\f1602\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Leawood Bk BT Greek{\*\falt Times New Roman};}{\f1603\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Leawood Bk BT Tur{\*\falt Times New Roman};}
{\f1604\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Kabel Md BT CE{\*\falt Arial};}{\f1605\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Kabel Md BT Greek{\*\falt Arial};}
{\f1606\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Kabel Md BT Tur{\*\falt Arial};}{\f1607\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Kabel Dm BT CE{\*\falt Arial};}
{\f1608\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Kabel Dm BT Greek{\*\falt Arial};}{\f1609\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Kabel Dm BT Tur{\*\falt Arial};}
{\f1610\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr231 BT CE{\*\falt Arial};}{\f1611\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr231 BT Greek{\*\falt Arial};}
{\f1612\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr231 BT Tur{\*\falt Arial};}{\f1613\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Arrus BT CE{\*\falt Times New Roman};}
{\f1614\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Arrus BT Greek{\*\falt Times New Roman};}{\f1615\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Arrus BT Tur{\*\falt Times New Roman};}
{\f1616\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Square721 BdEx BT CE{\*\falt Arial};}{\f1617\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Square721 BdEx BT Greek{\*\falt Arial};}
{\f1618\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Square721 BdEx BT Tur{\*\falt Arial};}{\f1619\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Schadow BT CE{\*\falt Times New Roman};}
{\f1620\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Schadow BT Greek{\*\falt Times New Roman};}{\f1621\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Schadow BT Tur{\*\falt Times New Roman};}
{\f1622\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}NewsGoth Lt BT CE{\*\falt Arial};}{\f1623\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}NewsGoth Lt BT Greek{\*\falt Arial};}
{\f1624\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}NewsGoth Lt BT Tur{\*\falt Arial};}{\f1625\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst531 Blk BT CE{\*\falt Arial};}
{\f1626\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst531 Blk BT Greek{\*\falt Arial};}{\f1627\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst531 Blk BT Tur{\*\falt Arial};}
{\f1628\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Charter BT CE{\*\falt Times New Roman};}{\f1629\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Charter BT Greek{\*\falt Times New Roman};}
{\f1630\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Charter BT Tur{\*\falt Times New Roman};}{\f1631\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Amerigo BT CE{\*\falt Arial};}
{\f1632\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Amerigo BT Greek{\*\falt Arial};}{\f1633\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Amerigo BT Tur{\*\falt Arial};}
{\f1634\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 BT CE{\*\falt Arial};}{\f1635\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 BT Greek{\*\falt Arial};}
{\f1636\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 BT Tur{\*\falt Arial};}{\f1637\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Romana BT CE{\*\falt Times New Roman};}
{\f1638\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Romana BT Greek{\*\falt Times New Roman};}{\f1639\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Romana BT Tur{\*\falt Times New Roman};}
{\f1640\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Raleigh XBd BT CE{\*\falt Times New Roman};}{\f1641\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Raleigh XBd BT Greek{\*\falt Times New Roman};}
{\f1642\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Raleigh XBd BT Tur{\*\falt Times New Roman};}{\f1643\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Life BT CE{\*\falt Times New Roman};}
{\f1644\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Life BT Greek{\*\falt Times New Roman};}{\f1645\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Life BT Tur{\*\falt Times New Roman};}
{\f1646\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}GothicNo13 BT CE{\*\falt Arial};}{\f1647\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}GothicNo13 BT Greek{\*\falt Arial};}
{\f1648\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}GothicNo13 BT Tur{\*\falt Arial};}{\f1649\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Gothic720 Lt BT CE{\*\falt Arial};}
{\f1650\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Gothic720 Lt BT Greek{\*\falt Arial};}{\f1651\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Gothic720 Lt BT Tur{\*\falt Arial};}
{\f1652\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Egyptian710 BT CE{\*\falt Times New Roman};}{\f1653\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Egyptian710 BT Greek{\*\falt Times New Roman};}
{\f1654\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Egyptian710 BT Tur{\*\falt Times New Roman};}{\f1655\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Dutch801 XBdIt BT CE{\*\falt Times New Roman};}
{\f1656\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Dutch801 XBdIt BT Greek{\*\falt Times New Roman};}{\f1657\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Dutch801 XBdIt BT Tur{\*\falt Times New Roman};}
{\f1658\froman\fcharset238\fprq2{\*\panose 00000000000000000000}CityDMed CE{\*\falt Times New Roman};}{\f1659\froman\fcharset162\fprq2{\*\panose 00000000000000000000}CityDMed Tur{\*\falt Times New Roman};}
{\f1660\fmodern\fcharset238\fprq1{\*\panose 00000000000000000000}Prestige12 BT CE{\*\falt Lucida Console};}{\f1661\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}Prestige12 BT Greek{\*\falt Lucida Console};}
{\f1662\fmodern\fcharset162\fprq1{\*\panose 00000000000000000000}Prestige12 BT Tur{\*\falt Lucida Console};}{\f1663\fmodern\fcharset238\fprq1{\*\panose 00000000000000000000}Orator15 BT CE{\*\falt Lucida Console};}
{\f1664\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}Orator15 BT Greek{\*\falt Lucida Console};}{\f1665\fmodern\fcharset162\fprq1{\*\panose 00000000000000000000}Orator15 BT Tur{\*\falt Lucida Console};}
{\f1666\fmodern\fcharset238\fprq1{\*\panose 00000000000000000000}Monospac821 BT CE{\*\falt Lucida Console};}{\f1667\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}Monospac821 BT Greek{\*\falt Lucida Console};}
{\f1668\fmodern\fcharset162\fprq1{\*\panose 00000000000000000000}Monospac821 BT Tur{\*\falt Lucida Console};}{\f1669\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst970 BT CE{\*\falt Arial};}
{\f1670\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst970 BT Greek{\*\falt Arial};}{\f1671\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst970 BT Tur{\*\falt Arial};}
{\f1672\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Windsor Lt BT CE{\*\falt Times New Roman};}{\f1673\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Windsor Lt BT Greek{\*\falt Times New Roman};}
{\f1674\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Windsor Lt BT Tur{\*\falt Times New Roman};}{\f1675\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}ArnoldBoeD CE{\*\falt Courier New};}
{\f1676\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}ArnoldBoeD Tur{\*\falt Courier New};}{\f1677\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}BlacklightD CE{\*\falt Courier New};}
{\f1678\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}BlacklightD Tur{\*\falt Courier New};}{\f1679\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Freefrm721 BT CE{\*\falt Courier New};}
{\f1680\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Freefrm721 BT Greek{\*\falt Courier New};}{\f1681\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Freefrm721 BT Tur{\*\falt Courier New};}
{\f1682\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}PTBarnum BT CE{\*\falt Courier New};}{\f1683\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}PTBarnum BT Greek{\*\falt Courier New};}
{\f1684\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}PTBarnum BT Tur{\*\falt Courier New};}{\f1685\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Clarendon BT CE{\*\falt Times New Roman};}
{\f1686\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Clarendon BT Greek{\*\falt Times New Roman};}{\f1687\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Clarendon BT Tur{\*\falt Times New Roman};}
{\f1688\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}ShotgunBlanks BT CE{\*\falt Courier New};}{\f1689\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}ShotgunBlanks BT Greek{\*\falt Courier New};}
{\f1690\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}ShotgunBlanks BT Tur{\*\falt Courier New};}{\f1691\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Amelia BT CE{\*\falt Courier New};}
{\f1692\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Amelia BT Greek{\*\falt Courier New};}{\f1693\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Amelia BT Tur{\*\falt Courier New};}
{\f1694\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Grouch BT CE{\*\falt Times New Roman};}{\f1695\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Grouch BT Greek{\*\falt Times New Roman};}
{\f1696\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Grouch BT Tur{\*\falt Times New Roman};}{\f1697\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}SerpentineDBol CE{\*\falt Arial};}
{\f1698\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}SerpentineDBol Tur{\*\falt Arial};}{\f1699\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}FrizQuadrata BT CE{\*\falt Arial};}
{\f1700\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}FrizQuadrata BT Greek{\*\falt Arial};}{\f1701\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}FrizQuadrata BT Tur{\*\falt Arial};}
{\f1702\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Staccato555 BT CE{\*\falt Courier New};}{\f1703\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Staccato555 BT Greek{\*\falt Courier New};}
{\f1704\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Staccato555 BT Tur{\*\falt Courier New};}{\f1705\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}ZapfChan Bd BT CE{\*\falt Courier New};}
{\f1706\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}ZapfChan Bd BT Greek{\*\falt Courier New};}{\f1707\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}ZapfChan Bd BT Tur{\*\falt Courier New};}
{\f1708\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Gando BT CE{\*\falt Courier New};}{\f1709\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Gando BT Greek{\*\falt Courier New};}
{\f1710\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Gando BT Tur{\*\falt Courier New};}{\f1711\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Embassy BT CE{\*\falt Courier New};}
{\f1712\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Embassy BT Greek{\*\falt Courier New};}{\f1713\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Embassy BT Tur{\*\falt Courier New};}
{\f1714\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cooper Blk BT CE{\*\falt Times New Roman};}{\f1715\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cooper Blk BT Greek{\*\falt Times New Roman};}
{\f1716\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cooper Blk BT Tur{\*\falt Times New Roman};}{\f1717\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Caxton Bk BT CE{\*\falt Times New Roman};}
{\f1718\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Caxton Bk BT Greek{\*\falt Times New Roman};}{\f1719\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Caxton Bk BT Tur{\*\falt Times New Roman};}
{\f1720\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}GoudySans Lt BT CE{\*\falt Arial};}{\f1721\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}GoudySans Lt BT Greek{\*\falt Arial};}
{\f1722\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}GoudySans Lt BT Tur{\*\falt Arial};}{\f1723\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GeoSlab703 Md BT CE{\*\falt Times New Roman};}
{\f1724\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GeoSlab703 Md BT Greek{\*\falt Times New Roman};}{\f1725\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GeoSlab703 Md BT Tur{\*\falt Times New Roman};}
{\f1726\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GeoSlab703 XBdIt BT CE{\*\falt Times New Roman};}{\f1727\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GeoSlab703 XBdIt BT Greek{\*\falt Times New Roman};}
{\f1728\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GeoSlab703 XBdIt BT Tur{\*\falt Times New Roman};}{\f1729\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Venetian301 BT CE{\*\falt Times New Roman};}
{\f1730\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Venetian301 BT Greek{\*\falt Times New Roman};}{\f1731\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Venetian301 BT Tur{\*\falt Times New Roman};}
{\f1732\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Schneidler Blk BT CE{\*\falt Times New Roman};}{\f1733\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Schneidler Blk BT Greek{\*\falt Times New Roman};}
{\f1734\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Schneidler Blk BT Tur{\*\falt Times New Roman};}{\f1735\fmodern\fcharset238\fprq1{\*\panose 00000000000000000000}CentSchbook Mono BT CE{\*\falt Lucida Console};}
{\f1736\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}CentSchbook Mono BT Greek{\*\falt Lucida Console};}{\f1737\fmodern\fcharset162\fprq1{\*\panose 00000000000000000000}CentSchbook Mono BT Tur{\*\falt Lucida Console};}
{\f1738\froman\fcharset238\fprq2{\*\panose 00000000000000000000}NewBskvll BT CE{\*\falt Times New Roman};}{\f1739\froman\fcharset161\fprq2{\*\panose 00000000000000000000}NewBskvll BT Greek{\*\falt Times New Roman};}
{\f1740\froman\fcharset162\fprq2{\*\panose 00000000000000000000}NewBskvll BT Tur{\*\falt Times New Roman};}{\f1741\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Galliard BT CE{\*\falt Times New Roman};}
{\f1742\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Galliard BT Greek{\*\falt Times New Roman};}{\f1743\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Galliard BT Tur{\*\falt Times New Roman};}
{\f1744\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Bodoni BdCn BT CE{\*\falt Times New Roman};}{\f1745\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Bodoni BdCn BT Greek{\*\falt Times New Roman};}
{\f1746\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Bodoni BdCn BT Tur{\*\falt Times New Roman};}{\f1747\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Serifa Blk BT CE{\*\falt Times New Roman};}
{\f1748\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Serifa Blk BT Greek{\*\falt Times New Roman};}{\f1749\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Serifa Blk BT Tur{\*\falt Times New Roman};}
{\f1750\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr415 Blk BT CE{\*\falt Arial};}{\f1751\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr415 Blk BT Greek{\*\falt Arial};}
{\f1752\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr415 Blk BT Tur{\*\falt Arial};}{\f1753\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich LtXCn BT CE{\*\falt Arial};}
{\f1754\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich LtXCn BT Greek{\*\falt Arial};}{\f1755\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich LtXCn BT Tur{\*\falt Arial};}
{\f1756\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}NewsGoth Dm BT CE{\*\falt Arial};}{\f1757\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}NewsGoth Dm BT Greek{\*\falt Arial};}
{\f1758\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}NewsGoth Dm BT Tur{\*\falt Arial};}{\f1759\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humnst777 BT CE{\*\falt Arial};}
{\f1760\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humnst777 BT Greek{\*\falt Arial};}{\f1761\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humnst777 BT Tur{\*\falt Arial};}
{\f1762\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Folio Bk BT CE{\*\falt Arial};}{\f1763\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Folio Bk BT Greek{\*\falt Arial};}
{\f1764\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Folio Bk BT Tur{\*\falt Arial};}{\f1765\froman\fcharset161\fprq2{\*\panose 00000000000000000000}TrumpetLite Greek{\*\falt Times New Roman};}
{\f1766\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 Lt BT CE{\*\falt Arial};}{\f1767\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 Lt BT Greek{\*\falt Arial};}
{\f1768\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 Lt BT Tur{\*\falt Arial};}{\f1769\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Egyptian505 BT CE{\*\falt Times New Roman};}
{\f1770\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Egyptian505 BT Greek{\*\falt Times New Roman};}{\f1771\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Egyptian505 BT Tur{\*\falt Times New Roman};}
{\f1772\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Dutch823 BT CE{\*\falt Times New Roman};}{\f1773\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Dutch823 BT Greek{\*\falt Times New Roman};}
{\f1774\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Dutch823 BT Tur{\*\falt Times New Roman};}{\f1775\froman\fcharset238\fprq2{\*\panose 00000000000000000000}CityDLig CE{\*\falt Times New Roman};}
{\f1776\froman\fcharset162\fprq2{\*\panose 00000000000000000000}CityDLig Tur{\*\falt Times New Roman};}{\f1777\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Bulmer BT CE{\*\falt Times New Roman};}
{\f1778\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Bulmer BT Greek{\*\falt Times New Roman};}{\f1779\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Bulmer BT Tur{\*\falt Times New Roman};}
{\f1780\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Tag LET Greek{\*\falt Times New Roman};}{\f1781\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Slipstream LET Greek{\*\falt Times New Roman};}
{\f1782\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Ruach LET Greek{\*\falt Times New Roman};}{\f1783\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Rage Italic LET Greek{\*\falt Times New Roman};}
{\f1784\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}La Bamba LET Greek{\*\falt Times New Roman};}{\f1785\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Bertram LET Greek{\*\falt Times New Roman};}
{\f1786\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr706 BdCn BT CE{\*\falt Arial};}{\f1787\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr706 BdCn BT Greek{\*\falt Arial};}
{\f1788\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr706 BdCn BT Tur{\*\falt Arial};}{\f1789\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}BellGothic BT CE{\*\falt Arial};}
{\f1790\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}BellGothic BT Greek{\*\falt Arial};}{\f1791\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}BellGothic BT Tur{\*\falt Arial};}
{\f1792\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Freefrm710 BT CE{\*\falt Courier New};}{\f1793\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Freefrm710 BT Greek{\*\falt Courier New};}
{\f1794\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Freefrm710 BT Tur{\*\falt Courier New};}{\f1795\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}EngrvrsOldEng Bd BT CE{\*\falt Courier New};}
{\f1796\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}EngrvrsOldEng Bd BT Greek{\*\falt Courier New};}{\f1797\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}EngrvrsOldEng Bd BT Tur{\*\falt Courier New};}
{\f1798\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}BenguiatGot Bk BT CE{\*\falt Arial};}{\f1799\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}BenguiatGot Bk BT Greek{\*\falt Arial};}
{\f1800\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}BenguiatGot Bk BT Tur{\*\falt Arial};}{\f1801\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Freefrm721 Blk BT CE{\*\falt Courier New};}
{\f1802\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Freefrm721 Blk BT Greek{\*\falt Courier New};}{\f1803\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Freefrm721 Blk BT Tur{\*\falt Courier New};}
{\f1804\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}SquireD CE{\*\falt Arial};}{\f1805\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}SquireD Tur{\*\falt Arial};}
{\f1806\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Exotc350 Bd BT CE{\*\falt Courier New};}{\f1807\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Exotc350 Bd BT Greek{\*\falt Courier New};}
{\f1808\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Exotc350 Bd BT Tur{\*\falt Courier New};}{\f1809\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}CircleD CE{\*\falt Courier New};}
{\f1810\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}CircleD Tur{\*\falt Courier New};}{\f1811\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}DextorOutD CE{\*\falt Courier New};}
{\f1812\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}DextorOutD Tur{\*\falt Courier New};}{\f1813\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}BinnerD CE{\*\falt Arial};}
{\f1814\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}BinnerD Tur{\*\falt Arial};}{\f1815\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Latin XCn BT CE{\*\falt Courier New};}
{\f1816\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Latin XCn BT Greek{\*\falt Courier New};}{\f1817\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Latin XCn BT Tur{\*\falt Courier New};}
{\f1818\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swiss911 UCm BT CE{\*\falt Arial};}{\f1819\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swiss911 UCm BT Greek{\*\falt Arial};}
{\f1820\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swiss911 UCm BT Tur{\*\falt Arial};}{\f1821\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Compacta Blk BT CE{\*\falt Arial};}
{\f1822\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Compacta Blk BT Greek{\*\falt Arial};}{\f1823\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Compacta Blk BT Tur{\*\falt Arial};}
{\f1824\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}NevisonCasD CE{\*\falt Courier New};}{\f1825\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}NevisonCasD Tur{\*\falt Courier New};}
{\f1826\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}KunstlerschreibschDBol CE{\*\falt Courier New};}{\f1827\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}KunstlerschreibschDBol Tur{\*\falt Courier New};}
{\f1828\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}CommercialScript BT CE{\*\falt Courier New};}{\f1829\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}CommercialScript BT Greek{\*\falt Courier New};}
{\f1830\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}CommercialScript BT Tur{\*\falt Courier New};}{\f1831\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Cooper BlkOul BT CE{\*\falt Courier New};}
{\f1832\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Cooper BlkOul BT Greek{\*\falt Courier New};}{\f1833\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Cooper BlkOul BT Tur{\*\falt Courier New};}
{\f1834\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Belwe Cn BT CE{\*\falt Times New Roman};}{\f1835\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Belwe Cn BT Greek{\*\falt Times New Roman};}
{\f1836\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Belwe Cn BT Tur{\*\falt Times New Roman};}{\f1837\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Americana XBdCn BT CE{\*\falt Times New Roman};}
{\f1838\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Americana XBdCn BT Greek{\*\falt Times New Roman};}{\f1839\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Americana XBdCn BT Tur{\*\falt Times New Roman};}
{\f1840\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Novarese Bk BT CE{\*\falt Arial};}{\f1841\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Novarese Bk BT Greek{\*\falt Arial};}
{\f1842\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Novarese Bk BT Tur{\*\falt Arial};}{\f1843\froman\fcharset238\fprq2{\*\panose 00000000000000000000}CentSchbook BT CE{\*\falt Times New Roman};}
{\f1844\froman\fcharset161\fprq2{\*\panose 00000000000000000000}CentSchbook BT Greek{\*\falt Times New Roman};}{\f1845\froman\fcharset162\fprq2{\*\panose 00000000000000000000}CentSchbook BT Tur{\*\falt Times New Roman};}
{\f1846\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Bodoni Bk BT CE{\*\falt Times New Roman};}{\f1847\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Bodoni Bk BT Greek{\*\falt Times New Roman};}
{\f1848\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Bodoni Bk BT Tur{\*\falt Times New Roman};}{\f1849\froman\fcharset238\fprq2{\*\panose 00000000000000000000}BauerBodni BT CE{\*\falt Times New Roman};}
{\f1850\froman\fcharset161\fprq2{\*\panose 00000000000000000000}BauerBodni BT Greek{\*\falt Times New Roman};}{\f1851\froman\fcharset162\fprq2{\*\panose 00000000000000000000}BauerBodni BT Tur{\*\falt Times New Roman};}
{\f1852\froman\fcharset238\fprq2{\*\panose 00000000000000000000}BauerBodni BdCn BT CE{\*\falt Times New Roman};}{\f1853\froman\fcharset161\fprq2{\*\panose 00000000000000000000}BauerBodni BdCn BT Greek{\*\falt Times New Roman};}
{\f1854\froman\fcharset162\fprq2{\*\panose 00000000000000000000}BauerBodni BdCn BT Tur{\*\falt Times New Roman};}{\f1855\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr415 Md BT CE{\*\falt Arial};}
{\f1856\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr415 Md BT Greek{\*\falt Arial};}{\f1857\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr415 Md BT Tur{\*\falt Arial};}
{\f1858\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr231 Lt BT CE{\*\falt Arial};}{\f1859\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr231 Lt BT Greek{\*\falt Arial};}
{\f1860\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr231 Lt BT Tur{\*\falt Arial};}{\f1861\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GarmdITC BkCn BT CE{\*\falt Times New Roman};}
{\f1862\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GarmdITC BkCn BT Greek{\*\falt Times New Roman};}{\f1863\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GarmdITC BkCn BT Tur{\*\falt Times New Roman};}
{\f1864\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Arrus Blk BT CE{\*\falt Times New Roman};}{\f1865\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Arrus Blk BT Greek{\*\falt Times New Roman};}
{\f1866\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Arrus Blk BT Tur{\*\falt Times New Roman};}{\f1867\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich XBlk BT CE{\*\falt Arial};}
{\f1868\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich XBlk BT Greek{\*\falt Arial};}{\f1869\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich XBlk BT Tur{\*\falt Arial};}
{\f1870\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}NewsGoth Cn BT CE{\*\falt Arial};}{\f1871\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}NewsGoth Cn BT Greek{\*\falt Arial};}
{\f1872\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}NewsGoth Cn BT Tur{\*\falt Arial};}{\f1873\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}NewsGoth BT CE{\*\falt Arial};}
{\f1874\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}NewsGoth BT Greek{\*\falt Arial};}{\f1875\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}NewsGoth BT Tur{\*\falt Arial};}
{\f1876\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura XBlkCnIt BT CE{\*\falt Arial};}{\f1877\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura XBlkCnIt BT Greek{\*\falt Arial};}
{\f1878\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura XBlkCnIt BT Tur{\*\falt Arial};}{\f1879\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Eras Bd BT CE{\*\falt Arial};}
{\f1880\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Eras Bd BT Greek{\*\falt Arial};}{\f1881\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Eras Bd BT Tur{\*\falt Arial};}
{\f1882\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 LtEx BT CE{\*\falt Arial};}{\f1883\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 LtEx BT Greek{\*\falt Arial};}
{\f1884\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 LtEx BT Tur{\*\falt Arial};}{\f1885\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Jazz LET Greek{\*\falt Times New Roman};}
{\f1886\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Chiller LET Greek{\*\falt Times New Roman};}{\f1887\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Bickley Script LET Greek{\*\falt Times New Roman};}
{\f1888\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr706 Md BT CE{\*\falt Arial};}{\f1889\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr706 Md BT Greek{\*\falt Arial};}
{\f1890\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr706 Md BT Tur{\*\falt Arial};}{\f1891\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Windsor LtCn BT CE{\*\falt Times New Roman};}
{\f1892\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Windsor LtCn BT Greek{\*\falt Times New Roman};}{\f1893\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Windsor LtCn BT Tur{\*\falt Times New Roman};}
{\f1894\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}VictorianD CE{\*\falt Courier New};}{\f1895\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}VictorianD Tur{\*\falt Courier New};}
{\f1896\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}MandarinD CE{\*\falt Courier New};}{\f1897\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}MandarinD Tur{\*\falt Courier New};}
{\f1898\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Blippo Blk BT CE{\*\falt Courier New};}{\f1899\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Blippo Blk BT Greek{\*\falt Courier New};}
{\f1900\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Blippo Blk BT Tur{\*\falt Courier New};}{\f1901\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Thunderbird BT CE{\*\falt Courier New};}
{\f1902\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Thunderbird BT Greek{\*\falt Courier New};}{\f1903\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Thunderbird BT Tur{\*\falt Courier New};}
{\f1904\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}PhyllisD CE{\*\falt Courier New};}{\f1905\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}PhyllisD Tur{\*\falt Courier New};}
{\f1906\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}FreestyleScrD CE{\*\falt Courier New};}{\f1907\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}FreestyleScrD Tur{\*\falt Courier New};}
{\f1908\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Calligraph810 BT CE{\*\falt Times New Roman};}{\f1909\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Calligraph810 BT Greek{\*\falt Times New Roman};}
{\f1910\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Calligraph810 BT Tur{\*\falt Times New Roman};}{\f1911\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Playbill BT CE{\*\falt Courier New};}
{\f1912\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Playbill BT Greek{\*\falt Courier New};}{\f1913\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Playbill BT Tur{\*\falt Courier New};}
{\f1914\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Informal011 Blk BT CE{\*\falt Courier New};}{\f1915\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Informal011 Blk BT Greek{\*\falt Courier New};}
{\f1916\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Informal011 Blk BT Tur{\*\falt Courier New};}{\f1917\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swiss921 BT CE{\*\falt Arial};}
{\f1918\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swiss921 BT Greek{\*\falt Arial};}{\f1919\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swiss921 BT Tur{\*\falt Arial};}
{\f1920\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}MurrayHill Bd BT CE{\*\falt Courier New};}{\f1921\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}MurrayHill Bd BT Greek{\*\falt Courier New};}
{\f1922\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}MurrayHill Bd BT Tur{\*\falt Courier New};}{\f1923\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}LasVegasD CE{\*\falt Courier New};}
{\f1924\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}LasVegasD Tur{\*\falt Courier New};}{\f1925\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Freehand591 BT CE{\*\falt Courier New};}
{\f1926\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Freehand591 BT Greek{\*\falt Courier New};}{\f1927\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Freehand591 BT Tur{\*\falt Courier New};}
{\f1928\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Freehand471 BT CE{\*\falt Courier New};}{\f1929\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Freehand471 BT Greek{\*\falt Courier New};}
{\f1930\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Freehand471 BT Tur{\*\falt Courier New};}{\f1931\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}ZapfChan MdIt BT CE{\*\falt Courier New};}
{\f1932\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}ZapfChan MdIt BT Greek{\*\falt Courier New};}{\f1933\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}ZapfChan MdIt BT Tur{\*\falt Courier New};}
{\f1934\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}English111 Presto BT CE{\*\falt Courier New};}{\f1935\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}English111 Presto BT Greek{\*\falt Courier New};}
{\f1936\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}English111 Presto BT Tur{\*\falt Courier New};}{\f1937\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Cataneo Lt BT CE{\*\falt Courier New};}
{\f1938\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Cataneo Lt BT Greek{\*\falt Courier New};}{\f1939\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Cataneo Lt BT Tur{\*\falt Courier New};}
{\f1940\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Tiffany Hv BT CE{\*\falt Times New Roman};}{\f1941\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Tiffany Hv BT Greek{\*\falt Times New Roman};}
{\f1942\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Tiffany Hv BT Tur{\*\falt Times New Roman};}{\f1943\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}GoudySans BlkIt BT CE{\*\falt Arial};}
{\f1944\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}GoudySans BlkIt BT Greek{\*\falt Arial};}{\f1945\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}GoudySans BlkIt BT Tur{\*\falt Arial};}
{\f1946\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Lapidary333 BT CE{\*\falt Times New Roman};}{\f1947\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Lapidary333 BT Greek{\*\falt Times New Roman};}
{\f1948\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Lapidary333 BT Tur{\*\falt Times New Roman};}{\f1949\froman\fcharset238\fprq2{\*\panose 00000000000000000000}ClassGarmnd BT CE{\*\falt Times New Roman};}
{\f1950\froman\fcharset161\fprq2{\*\panose 00000000000000000000}ClassGarmnd BT Greek{\*\falt Times New Roman};}{\f1951\froman\fcharset162\fprq2{\*\panose 00000000000000000000}ClassGarmnd BT Tur{\*\falt Times New Roman};}
{\f1952\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Century725 Blk BT CE{\*\falt Times New Roman};}{\f1953\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Century725 Blk BT Greek{\*\falt Times New Roman};}
{\f1954\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Century725 Blk BT Tur{\*\falt Times New Roman};}{\f1955\froman\fcharset238\fprq2{\*\panose 00000000000000000000}CaslonOldFace Hv BT CE{\*\falt Times New Roman};}
{\f1956\froman\fcharset161\fprq2{\*\panose 00000000000000000000}CaslonOldFace Hv BT Greek{\*\falt Times New Roman};}{\f1957\froman\fcharset162\fprq2{\*\panose 00000000000000000000}CaslonOldFace Hv BT Tur{\*\falt Times New Roman};}
{\f1958\froman\fcharset238\fprq2{\*\panose 00000000000000000000}BauerBodni BlkCn BT CE{\*\falt Times New Roman};}{\f1959\froman\fcharset161\fprq2{\*\panose 00000000000000000000}BauerBodni BlkCn BT Greek{\*\falt Times New Roman};}
{\f1960\froman\fcharset162\fprq2{\*\panose 00000000000000000000}BauerBodni BlkCn BT Tur{\*\falt Times New Roman};}{\f1961\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Incised901 Ct BT CE{\*\falt Arial};}
{\f1962\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Incised901 Ct BT Greek{\*\falt Arial};}{\f1963\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Incised901 Ct BT Tur{\*\falt Arial};}
{\f1964\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Incised901 NdIt BT CE{\*\falt Arial};}{\f1965\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Incised901 NdIt BT Greek{\*\falt Arial};}
{\f1966\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Incised901 NdIt BT Tur{\*\falt Arial};}{\f1967\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich LtCn BT CE{\*\falt Arial};}
{\f1968\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich LtCn BT Greek{\*\falt Arial};}{\f1969\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich LtCn BT Tur{\*\falt Arial};}
{\f1970\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich Lt BT CE{\*\falt Arial};}{\f1971\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich Lt BT Greek{\*\falt Arial};}
{\f1972\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich Lt BT Tur{\*\falt Arial};}{\f1973\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Schadow BlkCn BT CE{\*\falt Times New Roman};}
{\f1974\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Schadow BlkCn BT Greek{\*\falt Times New Roman};}{\f1975\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Schadow BlkCn BT Tur{\*\falt Times New Roman};}
{\f1976\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst531 UBlk BT CE{\*\falt Arial};}{\f1977\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst531 UBlk BT Greek{\*\falt Arial};}
{\f1978\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst531 UBlk BT Tur{\*\falt Arial};}{\f1979\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Folio BdCn BT CE{\*\falt Arial};}
{\f1980\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Folio BdCn BT Greek{\*\falt Arial};}{\f1981\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Folio BdCn BT Tur{\*\falt Arial};}
{\f1982\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Fenice BT CE{\*\falt Times New Roman};}{\f1983\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Fenice BT Greek{\*\falt Times New Roman};}
{\f1984\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Fenice BT Tur{\*\falt Times New Roman};}{\f1985\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Eras Bk BT CE{\*\falt Arial};}
{\f1986\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Eras Bk BT Greek{\*\falt Arial};}{\f1987\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Eras Bk BT Tur{\*\falt Arial};}
{\f1988\froman\fcharset238\fprq2{\*\panose 00000000000000000000}DeVinne Txt BT CE{\*\falt Times New Roman};}{\f1989\froman\fcharset161\fprq2{\*\panose 00000000000000000000}DeVinne Txt BT Greek{\*\falt Times New Roman};}
{\f1990\froman\fcharset162\fprq2{\*\panose 00000000000000000000}DeVinne Txt BT Tur{\*\falt Times New Roman};}{\f1991\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Weidemann Bk BT CE{\*\falt Times New Roman};}
{\f1992\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Weidemann Bk BT Greek{\*\falt Times New Roman};}{\f1993\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Weidemann Bk BT Tur{\*\falt Times New Roman};}
{\f1994\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 BlkCn BT CE{\*\falt Arial};}{\f1995\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 BlkCn BT Greek{\*\falt Arial};}
{\f1996\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 BlkCn BT Tur{\*\falt Arial};}{\f1997\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 Hv BT CE{\*\falt Arial};}
{\f1998\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 Hv BT Greek{\*\falt Arial};}{\f1999\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 Hv BT Tur{\*\falt Arial};}
{\f2000\fscript\fcharset238\fprq1{\*\panose 00000000000000000000}Script12 BT CE{\*\falt Courier New};}{\f2001\fscript\fcharset161\fprq1{\*\panose 00000000000000000000}Script12 BT Greek{\*\falt Courier New};}
{\f2002\fscript\fcharset162\fprq1{\*\panose 00000000000000000000}Script12 BT Tur{\*\falt Courier New};}{\f2003\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Modern20 BT CE{\*\falt Times New Roman};}
{\f2004\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Modern20 BT Greek{\*\falt Times New Roman};}{\f2005\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Modern20 BT Tur{\*\falt Times New Roman};}
{\f2006\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Westwood LET Greek{\*\falt Times New Roman};}{\f2007\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Tiger Rag LET Greek{\*\falt Times New Roman};}
{\f2008\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Bronx LET Greek{\*\falt Times New Roman};}{\f2009\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Arriba Arriba LET Greek{\*\falt Times New Roman};}
{\f2010\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr212 BkCn BT CE{\*\falt Arial};}{\f2011\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr212 BkCn BT Greek{\*\falt Arial};}
{\f2012\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr212 BkCn BT Tur{\*\falt Arial};}{\f2013\fmodern\fcharset238\fprq1{\*\panose 00000000000000000000}Courier10 BT CE{\*\falt Lucida Console};}
{\f2014\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}Courier10 BT Greek{\*\falt Lucida Console};}{\f2015\fmodern\fcharset162\fprq1{\*\panose 00000000000000000000}Courier10 BT Tur{\*\falt Lucida Console};}
{\f2016\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Tango BT CE{\*\falt Courier New};}{\f2017\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Tango BT Greek{\*\falt Courier New};}
{\f2018\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Tango BT Tur{\*\falt Courier New};}{\f2019\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Aurora BdCn BT CE{\*\falt Arial};}
{\f2020\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Aurora BdCn BT Greek{\*\falt Arial};}{\f2021\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Aurora BdCn BT Tur{\*\falt Arial};}
{\f2022\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Atlantic Inline Greek{\*\falt Courier New};}{\f2023\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Compacta Bd BT CE{\*\falt Arial};}
{\f2024\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Compacta Bd BT Greek{\*\falt Arial};}{\f2025\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Compacta Bd BT Tur{\*\falt Arial};}
{\f2026\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}SloganD CE{\*\falt Courier New};}{\f2027\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}SloganD Tur{\*\falt Courier New};}
{\f2028\fmodern\fcharset238\fprq2{\*\panose 00000000000000000000}EnviroD CE{\*\falt Arial};}{\f2029\fmodern\fcharset162\fprq2{\*\panose 00000000000000000000}EnviroD Tur{\*\falt Arial};}
{\f2030\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}DiskusDMed CE{\*\falt Courier New};}{\f2031\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}DiskusDMed Tur{\*\falt Courier New};}
{\f2032\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}ZapfChan Md BT CE{\*\falt Courier New};}{\f2033\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}ZapfChan Md BT Greek{\*\falt Courier New};}
{\f2034\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}ZapfChan Md BT Tur{\*\falt Courier New};}{\f2035\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}KunstlerschreibschDMed CE{\*\falt Courier New};}
{\f2036\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}KunstlerschreibschDMed Tur{\*\falt Courier New};}{\f2037\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Seagull Hv BT CE{\*\falt Times New Roman};}
{\f2038\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Seagull Hv BT Greek{\*\falt Times New Roman};}{\f2039\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Seagull Hv BT Tur{\*\falt Times New Roman};}
{\f2040\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Stymie Lt BT CE{\*\falt Times New Roman};}{\f2041\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Stymie Lt BT Greek{\*\falt Times New Roman};}
{\f2042\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Stymie Lt BT Tur{\*\falt Times New Roman};}{\f2043\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}GoudySans Md BT CE{\*\falt Arial};}
{\f2044\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}GoudySans Md BT Greek{\*\falt Arial};}{\f2045\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}GoudySans Md BT Tur{\*\falt Arial};}
{\f2046\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Incised901 Lt BT CE{\*\falt Arial};}{\f2047\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Incised901 Lt BT Greek{\*\falt Arial};}
{\f2048\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Incised901 Lt BT Tur{\*\falt Arial};}{\f2049\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich BdXCn BT CE{\*\falt Arial};}
{\f2050\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich BdXCn BT Greek{\*\falt Arial};}{\f2051\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich BdXCn BT Tur{\*\falt Arial};}
{\f2052\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Square 721 Greek{\*\falt Arial};}{\f2053\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Schadow Blk BT CE{\*\falt Times New Roman};}
{\f2054\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Schadow Blk BT Greek{\*\falt Times New Roman};}{\f2055\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Schadow Blk BT Tur{\*\falt Times New Roman};}
{\f2056\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Folio Lt BT CE{\*\falt Arial};}{\f2057\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Folio Lt BT Greek{\*\falt Arial};}
{\f2058\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Folio Lt BT Tur{\*\falt Arial};}{\f2059\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Eras Ult BT CE{\*\falt Arial};}
{\f2060\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Eras Ult BT Greek{\*\falt Arial};}{\f2061\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Eras Ult BT Tur{\*\falt Arial};}
{\f2062\froman\fcharset238\fprq2{\*\panose 00000000000000000000}DeVinne BT CE{\*\falt Times New Roman};}{\f2063\froman\fcharset161\fprq2{\*\panose 00000000000000000000}DeVinne BT Greek{\*\falt Times New Roman};}
{\f2064\froman\fcharset162\fprq2{\*\panose 00000000000000000000}DeVinne BT Tur{\*\falt Times New Roman};}{\f2065\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Kis BT CE{\*\falt Times New Roman};}
{\f2066\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Kis BT Greek{\*\falt Times New Roman};}{\f2067\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Kis BT Tur{\*\falt Times New Roman};}
{\f2068\froman\fcharset238\fprq2{\*\panose 00000000000000000000}IowanOldSt Blk BT CE{\*\falt Times New Roman};}{\f2069\froman\fcharset161\fprq2{\*\panose 00000000000000000000}IowanOldSt Blk BT Greek{\*\falt Times New Roman};}
{\f2070\froman\fcharset162\fprq2{\*\panose 00000000000000000000}IowanOldSt Blk BT Tur{\*\falt Times New Roman};}{\f2071\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Imperial BT CE{\*\falt Times New Roman};}
{\f2072\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Imperial BT Greek{\*\falt Times New Roman};}{\f2073\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Imperial BT Tur{\*\falt Times New Roman};}
{\f2074\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Dutch801 SeBd BT CE{\*\falt Times New Roman};}{\f2075\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Dutch801 SeBd BT Greek{\*\falt Times New Roman};}
{\f2076\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Dutch801 SeBd BT Tur{\*\falt Times New Roman};}{\f2077\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Aldine721 Lt BT CE{\*\falt Times New Roman};}
{\f2078\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Aldine721 Lt BT Greek{\*\falt Times New Roman};}{\f2079\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Aldine721 Lt BT Tur{\*\falt Times New Roman};}
{\f2080\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Milano LET Greek{\*\falt Times New Roman};}{\f2081\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Follies LET Greek{\*\falt Times New Roman};}
{\f2082\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr212 Bk BT CE{\*\falt Arial};}{\f2083\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr212 Bk BT Greek{\*\falt Arial};}
{\f2084\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr212 Bk BT Tur{\*\falt Arial};}{\f2085\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}BellGothic Blk BT CE{\*\falt Arial};}
{\f2086\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}BellGothic Blk BT Greek{\*\falt Arial};}{\f2087\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}BellGothic Blk BT Tur{\*\falt Arial};}
{\f2088\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}CamelliaD CE{\*\falt Courier New};}{\f2089\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}CamelliaD Tur{\*\falt Courier New};}
{\f2090\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Nuptial BT CE{\*\falt Courier New};}{\f2091\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Nuptial BT Greek{\*\falt Courier New};}
{\f2092\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Nuptial BT Tur{\*\falt Courier New};}{\f2093\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}BakerSignet BT CE{\*\falt Arial};}
{\f2094\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}BakerSignet BT Greek{\*\falt Arial};}{\f2095\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}BakerSignet BT Tur{\*\falt Arial};}
{\f2096\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Exotc350 DmBd BT CE{\*\falt Courier New};}{\f2097\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Exotc350 DmBd BT Greek{\*\falt Courier New};}
{\f2098\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Exotc350 DmBd BT Tur{\*\falt Courier New};}{\f2099\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}GlaserSteD CE{\*\falt Arial};}
{\f2100\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}GlaserSteD Tur{\*\falt Arial};}{\f2101\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}DextorD CE{\*\falt Courier New};}
{\f2102\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}DextorD Tur{\*\falt Courier New};}{\f2103\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}StopD CE{\*\falt Courier New};}
{\f2104\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}StopD Tur{\*\falt Courier New};}{\f2105\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Informal011 BT CE{\*\falt Courier New};}
{\f2106\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Informal011 BT Greek{\*\falt Courier New};}{\f2107\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Informal011 BT Tur{\*\falt Courier New};}
{\f2108\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}AlternateGothic2 BT CE{\*\falt Arial};}{\f2109\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}AlternateGothic2 BT Greek{\*\falt Arial};}
{\f2110\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}AlternateGothic2 BT Tur{\*\falt Arial};}{\f2111\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Flareserif821 Lt BT CE{\*\falt Arial};}
{\f2112\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Flareserif821 Lt BT Greek{\*\falt Arial};}{\f2113\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Flareserif821 Lt BT Tur{\*\falt Arial};}
{\f2114\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Onyx BT CE{\*\falt Courier New};}{\f2115\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Onyx BT Greek{\*\falt Courier New};}
{\f2116\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Onyx BT Tur{\*\falt Courier New};}{\f2117\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Empire BT CE{\*\falt Courier New};}
{\f2118\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Empire BT Greek{\*\falt Courier New};}{\f2119\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Empire BT Tur{\*\falt Courier New};}
{\f2120\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Brush738 BT CE{\*\falt Courier New};}{\f2121\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Brush738 BT Greek{\*\falt Courier New};}
{\f2122\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Brush738 BT Tur{\*\falt Courier New};}{\f2123\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}ZapfChan Dm BT CE{\*\falt Courier New};}
{\f2124\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}ZapfChan Dm BT Greek{\*\falt Courier New};}{\f2125\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}ZapfChan Dm BT Tur{\*\falt Courier New};}
{\f2126\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}BernhardTango BT CE{\*\falt Courier New};}{\f2127\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}BernhardTango BT Greek{\*\falt Courier New};}
{\f2128\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}BernhardTango BT Tur{\*\falt Courier New};}{\f2129\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Tiffany HvIt BT CE{\*\falt Times New Roman};}
{\f2130\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Tiffany HvIt BT Greek{\*\falt Times New Roman};}{\f2131\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Tiffany HvIt BT Tur{\*\falt Times New Roman};}
{\f2132\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cooper BlkItHd BT CE{\*\falt Times New Roman};}{\f2133\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cooper BlkItHd BT Greek{\*\falt Times New Roman};}
{\f2134\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cooper BlkItHd BT Tur{\*\falt Times New Roman};}{\f2135\froman\fcharset238\fprq2{\*\panose 00000000000000000000}BookmanITC Lt BT CE{\*\falt Times New Roman};}
{\f2136\froman\fcharset161\fprq2{\*\panose 00000000000000000000}BookmanITC Lt BT Greek{\*\falt Times New Roman};}{\f2137\froman\fcharset162\fprq2{\*\panose 00000000000000000000}BookmanITC Lt BT Tur{\*\falt Times New Roman};}
{\f2138\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Americana BT CE{\*\falt Times New Roman};}{\f2139\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Americana BT Greek{\*\falt Times New Roman};}
{\f2140\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Americana BT Tur{\*\falt Times New Roman};}{\f2141\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Candida BT CE{\*\falt Times New Roman};}
{\f2142\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Candida BT Greek{\*\falt Times New Roman};}{\f2143\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Candida BT Tur{\*\falt Times New Roman};}
{\f2144\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich BdEx BT CE{\*\falt Arial};}{\f2145\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich BdEx BT Greek{\*\falt Arial};}
{\f2146\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich BdEx BT Tur{\*\falt Arial};}{\f2147\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}ZapfHumnst Dm BT CE{\*\falt Arial};}
{\f2148\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}ZapfHumnst Dm BT Greek{\*\falt Arial};}{\f2149\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}ZapfHumnst Dm BT Tur{\*\falt Arial};}
{\f2150\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Transit521 BT CE{\*\falt Times New Roman};}{\f2151\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Transit521 BT Greek{\*\falt Times New Roman};}
{\f2152\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Transit521 BT Tur{\*\falt Times New Roman};}{\f2153\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Square 721 Blk Greek{\*\falt Arial};}
{\f2154\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}NewsGoth BdXCn BT CE{\*\falt Arial};}{\f2155\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}NewsGoth BdXCn BT Greek{\*\falt Arial};}
{\f2156\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}NewsGoth BdXCn BT Tur{\*\falt Arial};}{\f2157\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst531 BT CE{\*\falt Arial};}
{\f2158\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst531 BT Greek{\*\falt Arial};}{\f2159\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst531 BT Tur{\*\falt Arial};}
{\f2160\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 BlkRnd BT CE{\*\falt Arial};}{\f2161\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 BlkRnd BT Greek{\*\falt Arial};}
{\f2162\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 BlkRnd BT Tur{\*\falt Arial};}{\f2163\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Raleigh DmBd BT CE{\*\falt Times New Roman};}
{\f2164\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Raleigh DmBd BT Greek{\*\falt Times New Roman};}{\f2165\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Raleigh DmBd BT Tur{\*\falt Times New Roman};}
{\f2166\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Gothic720 BT CE{\*\falt Arial};}{\f2167\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Gothic720 BT Greek{\*\falt Arial};}
{\f2168\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Gothic720 BT Tur{\*\falt Arial};}{\f2169\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Egyptian505 Md BT CE{\*\falt Times New Roman};}
{\f2170\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Egyptian505 Md BT Greek{\*\falt Times New Roman};}{\f2171\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Egyptian505 Md BT Tur{\*\falt Times New Roman};}
{\f2172\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Dutch766 BT CE{\*\falt Times New Roman};}{\f2173\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Dutch766 BT Greek{\*\falt Times New Roman};}
{\f2174\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Dutch766 BT Tur{\*\falt Times New Roman};}{\f2175\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}EngraversGothic BT CE{\*\falt Arial};}
{\f2176\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}EngraversGothic BT Greek{\*\falt Arial};}{\f2177\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}EngraversGothic BT Tur{\*\falt Arial};}
{\f2178\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}DomDiagonal Bd BT CE{\*\falt Courier New};}{\f2179\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}DomDiagonal Bd BT Greek{\*\falt Courier New};}
{\f2180\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}DomDiagonal Bd BT Tur{\*\falt Courier New};}{\f2181\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}CopprplGoth BT CE{\*\falt Arial};}
{\f2182\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}CopprplGoth BT Greek{\*\falt Arial};}{\f2183\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}CopprplGoth BT Tur{\*\falt Arial};}
{\f2184\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}CopprplGoth Cn BT CE{\*\falt Arial};}{\f2185\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}CopprplGoth Cn BT Greek{\*\falt Arial};}
{\f2186\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}CopprplGoth Cn BT Tur{\*\falt Arial};}{\f2187\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Calligraph421 BT CE{\*\falt Courier New};}
{\f2188\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Calligraph421 BT Greek{\*\falt Courier New};}{\f2189\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Calligraph421 BT Tur{\*\falt Courier New};}
{\f2190\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Shotgun BT CE{\*\falt Courier New};}{\f2191\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Shotgun BT Greek{\*\falt Courier New};}
{\f2192\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Shotgun BT Tur{\*\falt Courier New};}{\f2193\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr885 BT CE{\*\falt Courier New};}
{\f2194\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr885 BT Greek{\*\falt Courier New};}{\f2195\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr885 BT Tur{\*\falt Courier New};}
{\f2196\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}CroissantD CE{\*\falt Courier New};}{\f2197\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}CroissantD Tur{\*\falt Courier New};}
{\f2198\froman\fcharset238\fprq2{\*\panose 00000000000000000000}PosterBodoni It BT CE{\*\falt Times New Roman};}{\f2199\froman\fcharset161\fprq2{\*\panose 00000000000000000000}PosterBodoni It BT Greek{\*\falt Times New Roman};}
{\f2200\froman\fcharset162\fprq2{\*\panose 00000000000000000000}PosterBodoni It BT Tur{\*\falt Times New Roman};}{\f2201\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}ArsisDReg CE{\*\falt Arial};}
{\f2202\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}ArsisDReg Tur{\*\falt Arial};}{\f2203\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}BrodyD CE{\*\falt Courier New};}
{\f2204\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}BrodyD Tur{\*\falt Courier New};}{\f2205\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}BibleScrT CE{\*\falt Arial};}
{\f2206\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}BibleScrT Tur{\*\falt Arial};}{\f2207\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Lucia BT CE{\*\falt Courier New};}
{\f2208\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Lucia BT Greek{\*\falt Courier New};}{\f2209\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Lucia BT Tur{\*\falt Courier New};}
{\f2210\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}FlemishScript BT CE{\*\falt Courier New};}{\f2211\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}FlemishScript BT Greek{\*\falt Courier New};}
{\f2212\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}FlemishScript BT Tur{\*\falt Courier New};}{\f2213\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Quorum Blk BT CE{\*\falt Arial};}
{\f2214\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Quorum Blk BT Greek{\*\falt Arial};}{\f2215\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Quorum Blk BT Tur{\*\falt Arial};}
{\f2216\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Stymie XBd BT CE{\*\falt Times New Roman};}{\f2217\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Stymie XBd BT Greek{\*\falt Times New Roman};}
{\f2218\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Stymie XBd BT Tur{\*\falt Times New Roman};}{\f2219\froman\fcharset238\fprq2{\*\panose 00000000000000000000}LubalGraph Bk BT CE{\*\falt Times New Roman};}
{\f2220\froman\fcharset161\fprq2{\*\panose 00000000000000000000}LubalGraph Bk BT Greek{\*\falt Times New Roman};}{\f2221\froman\fcharset162\fprq2{\*\panose 00000000000000000000}LubalGraph Bk BT Tur{\*\falt Times New Roman};}
{\f2222\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Schneidler BT CE{\*\falt Times New Roman};}{\f2223\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Schneidler BT Greek{\*\falt Times New Roman};}
{\f2224\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Schneidler BT Tur{\*\falt Times New Roman};}{\f2225\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Century725 BdCn BT CE{\*\falt Times New Roman};}
{\f2226\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Century725 BdCn BT Greek{\*\falt Times New Roman};}{\f2227\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Century725 BdCn BT Tur{\*\falt Times New Roman};}
{\f2228\froman\fcharset238\fprq2{\*\panose 00000000000000000000}ElegaGarmnd BT CE{\*\falt Times New Roman};}{\f2229\froman\fcharset161\fprq2{\*\panose 00000000000000000000}ElegaGarmnd BT Greek{\*\falt Times New Roman};}
{\f2230\froman\fcharset162\fprq2{\*\panose 00000000000000000000}ElegaGarmnd BT Tur{\*\falt Times New Roman};}{\f2231\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Incised901 BdCn BT CE{\*\falt Arial};}
{\f2232\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Incised901 BdCn BT Greek{\*\falt Arial};}{\f2233\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Incised901 BdCn BT Tur{\*\falt Arial};}
{\f2234\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Grizzly BT CE{\*\falt Arial};}{\f2235\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Grizzly BT Greek{\*\falt Arial};}
{\f2236\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Grizzly BT Tur{\*\falt Arial};}{\f2237\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}ZapfHumnst BT CE{\*\falt Arial};}
{\f2238\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}ZapfHumnst BT Greek{\*\falt Arial};}{\f2239\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}ZapfHumnst BT Tur{\*\falt Arial};}
{\f2240\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Kuenst480 BT CE{\*\falt Times New Roman};}{\f2241\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Kuenst480 BT Greek{\*\falt Times New Roman};}
{\f2242\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Kuenst480 BT Tur{\*\falt Times New Roman};}{\f2243\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humnst777 Blk BT CE{\*\falt Arial};}
{\f2244\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humnst777 Blk BT Greek{\*\falt Arial};}{\f2245\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humnst777 Blk BT Tur{\*\falt Arial};}
{\f2246\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura BdCn BT CE{\*\falt Arial};}{\f2247\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura BdCn BT Greek{\*\falt Arial};}
{\f2248\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura BdCn BT Tur{\*\falt Arial};}{\f2249\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}FrnkGothITC Bk BT CE{\*\falt Arial};}
{\f2250\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}FrnkGothITC Bk BT Greek{\*\falt Arial};}{\f2251\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}FrnkGothITC Bk BT Tur{\*\falt Arial};}
{\f2252\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Egyptian505 Lt BT CE{\*\falt Times New Roman};}{\f2253\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Egyptian505 Lt BT Greek{\*\falt Times New Roman};}
{\f2254\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Egyptian505 Lt BT Tur{\*\falt Times New Roman};}{\f2255\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Dutch801 RmHd BT CE{\*\falt Times New Roman};}
{\f2256\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Dutch801 RmHd BT Greek{\*\falt Times New Roman};}{\f2257\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Dutch801 RmHd BT Tur{\*\falt Times New Roman};}
{\f2258\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Century751 BT CE{\*\falt Times New Roman};}{\f2259\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Century751 BT Greek{\*\falt Times New Roman};}
{\f2260\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Century751 BT Tur{\*\falt Times New Roman};}{\f2261\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Bang LET Greek{\*\falt Times New Roman};}
{\f2262\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Gorilla BT CE{\*\falt Courier New};}{\f2263\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Gorilla BT Greek{\*\falt Courier New};}
{\f2264\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Gorilla BT Tur{\*\falt Courier New};}{\f2265\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}HarlowD CE{\*\falt Courier New};}
{\f2266\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}HarlowD Tur{\*\falt Courier New};}{\f2267\fnil\fcharset238\fprq2{\*\panose 00000000000000000000}OldTowneNo536D CE{\*\falt Times New Roman};}
{\f2268\fnil\fcharset162\fprq2{\*\panose 00000000000000000000}OldTowneNo536D Tur{\*\falt Times New Roman};}{\f2269\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Clarendon Cn BT CE{\*\falt Times New Roman};}
{\f2270\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Clarendon Cn BT Greek{\*\falt Times New Roman};}{\f2271\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Clarendon Cn BT Tur{\*\falt Times New Roman};}
{\f2272\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Bauhaus Md BT CE{\*\falt Courier New};}{\f2273\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Bauhaus Md BT Greek{\*\falt Courier New};}
{\f2274\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Bauhaus Md BT Tur{\*\falt Courier New};}{\f2275\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Revue BT CE{\*\falt Courier New};}
{\f2276\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Revue BT Greek{\*\falt Courier New};}{\f2277\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Revue BT Tur{\*\falt Courier New};}
{\f2278\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Aurora Cn BT CE{\*\falt Arial};}{\f2279\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Aurora Cn BT Greek{\*\falt Arial};}
{\f2280\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Aurora Cn BT Tur{\*\falt Arial};}{\f2281\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}HandelGotDLig CE{\*\falt Arial};}
{\f2282\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}HandelGotDLig Tur{\*\falt Arial};}{\f2283\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Compacta BT CE{\*\falt Arial};}
{\f2284\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Compacta BT Greek{\*\falt Arial};}{\f2285\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Compacta BT Tur{\*\falt Arial};}
{\f2286\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}TimeScrDMed CE{\*\falt Courier New};}{\f2287\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}TimeScrDMed Tur{\*\falt Courier New};}
{\f2288\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Formal436 BT CE{\*\falt Courier New};}{\f2289\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Formal436 BT Greek{\*\falt Courier New};}
{\f2290\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Formal436 BT Tur{\*\falt Courier New};}{\f2291\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}FlashDLig CE{\*\falt Arial};}
{\f2292\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}FlashDLig Tur{\*\falt Arial};}{\f2293\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}FlashDBol CE{\*\falt Arial};}
{\f2294\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}FlashDBol Tur{\*\falt Arial};}{\f2295\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Balloon Bd BT CE{\*\falt Courier New};}
{\f2296\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Balloon Bd BT Greek{\*\falt Courier New};}{\f2297\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Balloon Bd BT Tur{\*\falt Courier New};}
{\f2298\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Balloon Lt BT CE{\*\falt Courier New};}{\f2299\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Balloon Lt BT Greek{\*\falt Courier New};}
{\f2300\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Balloon Lt BT Tur{\*\falt Courier New};}{\f2301\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Ribbon131 Bd BT CE{\*\falt Courier New};}
{\f2302\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Ribbon131 Bd BT Greek{\*\falt Courier New};}{\f2303\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Ribbon131 Bd BT Tur{\*\falt Courier New};}
{\f2304\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Cataneo BT CE{\*\falt Courier New};}{\f2305\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Cataneo BT Greek{\*\falt Courier New};}
{\f2306\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Cataneo BT Tur{\*\falt Courier New};}{\f2307\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Quorum Lt BT CE{\*\falt Arial};}
{\f2308\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Quorum Lt BT Greek{\*\falt Arial};}{\f2309\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Quorum Lt BT Tur{\*\falt Arial};}
{\f2310\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Americana XBd BT CE{\*\falt Times New Roman};}{\f2311\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Americana XBd BT Greek{\*\falt Times New Roman};}
{\f2312\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Americana XBd BT Tur{\*\falt Times New Roman};}{\f2313\froman\fcharset238\fprq2{\*\panose 00000000000000000000}LubalGraph Md BT CE{\*\falt Times New Roman};}
{\f2314\froman\fcharset161\fprq2{\*\panose 00000000000000000000}LubalGraph Md BT Greek{\*\falt Times New Roman};}{\f2315\froman\fcharset162\fprq2{\*\panose 00000000000000000000}LubalGraph Md BT Tur{\*\falt Times New Roman};}
{\f2316\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Carmina Blk BT CE{\*\falt Times New Roman};}{\f2317\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Carmina Blk BT Greek{\*\falt Times New Roman};}
{\f2318\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Carmina Blk BT Tur{\*\falt Times New Roman};}{\f2319\froman\fcharset238\fprq2{\*\panose 00000000000000000000}CaslonOldFace BT CE{\*\falt Times New Roman};}
{\f2320\froman\fcharset161\fprq2{\*\panose 00000000000000000000}CaslonOldFace BT Greek{\*\falt Times New Roman};}{\f2321\froman\fcharset162\fprq2{\*\panose 00000000000000000000}CaslonOldFace BT Tur{\*\falt Times New Roman};}
{\f2322\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Caslon Bd BT CE{\*\falt Times New Roman};}{\f2323\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Caslon Bd BT Greek{\*\falt Times New Roman};}
{\f2324\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Caslon Bd BT Tur{\*\falt Times New Roman};}{\f2325\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Bodoni BT CE{\*\falt Times New Roman};}
{\f2326\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Bodoni BT Greek{\*\falt Times New Roman};}{\f2327\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Bodoni BT Tur{\*\falt Times New Roman};}
{\f2328\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst521 Lt BT CE{\*\falt Times New Roman};}{\f2329\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst521 Lt BT Greek{\*\falt Times New Roman};}
{\f2330\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst521 Lt BT Tur{\*\falt Times New Roman};}{\f2331\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich Cn BT CE{\*\falt Arial};}
{\f2332\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich Cn BT Greek{\*\falt Arial};}{\f2333\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich Cn BT Tur{\*\falt Arial};}
{\f2334\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Latin725 Md BT CE{\*\falt Times New Roman};}{\f2335\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Latin725 Md BT Greek{\*\falt Times New Roman};}
{\f2336\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Latin725 Md BT Tur{\*\falt Times New Roman};}{\f2337\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}FrnkGothITC Hv BT CE{\*\falt Arial};}
{\f2338\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}FrnkGothITC Hv BT Greek{\*\falt Arial};}{\f2339\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}FrnkGothITC Hv BT Tur{\*\falt Arial};}
{\f2340\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Folio XBd BT CE{\*\falt Arial};}{\f2341\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Folio XBd BT Greek{\*\falt Arial};}
{\f2342\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Folio XBd BT Tur{\*\falt Arial};}{\f2343\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 BdRnd BT CE{\*\falt Arial};}
{\f2344\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 BdRnd BT Greek{\*\falt Arial};}{\f2345\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 BdRnd BT Tur{\*\falt Arial};}
{\f2346\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 Ex BT CE{\*\falt Arial};}{\f2347\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 Ex BT Greek{\*\falt Arial};}
{\f2348\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 Ex BT Tur{\*\falt Arial};}{\f2349\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Raleigh Md BT CE{\*\falt Times New Roman};}
{\f2350\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Raleigh Md BT Greek{\*\falt Times New Roman};}{\f2351\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Raleigh Md BT Tur{\*\falt Times New Roman};}
{\f2352\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}ParkAvenue BT CE{\*\falt Courier New};}{\f2353\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}ParkAvenue BT Greek{\*\falt Courier New};}
{\f2354\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}ParkAvenue BT Tur{\*\falt Courier New};}{\f2355\froman\fcharset238\fprq2{\*\panose 00000000000000000000}FrysBaskerville BT CE{\*\falt Times New Roman};}
{\f2356\froman\fcharset161\fprq2{\*\panose 00000000000000000000}FrysBaskerville BT Greek{\*\falt Times New Roman};}{\f2357\froman\fcharset162\fprq2{\*\panose 00000000000000000000}FrysBaskerville BT Tur{\*\falt Times New Roman};}
{\f2358\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Dutch809 BT CE{\*\falt Times New Roman};}{\f2359\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Dutch809 BT Greek{\*\falt Times New Roman};}
{\f2360\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Dutch809 BT Tur{\*\falt Times New Roman};}{\f2361\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Dutch801 XBd BT CE{\*\falt Times New Roman};}
{\f2362\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Dutch801 XBd BT Greek{\*\falt Times New Roman};}{\f2363\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Dutch801 XBd BT Tur{\*\falt Times New Roman};}
{\f2364\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Pablo LET Greek{\*\falt Times New Roman};}{\f2365\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Boink LET Greek{\*\falt Times New Roman};}
{\f2366\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}BellCent BdList BT CE{\*\falt Arial};}{\f2367\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}BellCent BdList BT Greek{\*\falt Arial};}
{\f2368\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}BellCent BdList BT Tur{\*\falt Arial};}{\f2369\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Hobo BT CE{\*\falt Courier New};}
{\f2370\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Hobo BT Greek{\*\falt Courier New};}{\f2371\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Hobo BT Tur{\*\falt Courier New};}
{\f2372\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}CopprplGoth Hv BT CE{\*\falt Arial};}{\f2373\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}CopprplGoth Hv BT Greek{\*\falt Arial};}
{\f2374\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}CopprplGoth Hv BT Tur{\*\falt Arial};}{\f2375\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Parisian BT CE{\*\falt Courier New};}
{\f2376\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Parisian BT Greek{\*\falt Courier New};}{\f2377\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Parisian BT Tur{\*\falt Courier New};}
{\f2378\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Clarendon Lt BT CE{\*\falt Times New Roman};}{\f2379\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Clarendon Lt BT Greek{\*\falt Times New Roman};}
{\f2380\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Clarendon Lt BT Tur{\*\falt Times New Roman};}{\f2381\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}CastleTLig CE{\*\falt Arial};}
{\f2382\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}CastleTLig Tur{\*\falt Arial};}{\f2383\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}LibertyD CE{\*\falt Arial};}
{\f2384\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}LibertyD Tur{\*\falt Arial};}{\f2385\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}AlgerianD CE{\*\falt Courier New};}
{\f2386\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}AlgerianD Tur{\*\falt Courier New};}{\f2387\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}HandelGotDBol CE{\*\falt Arial};}
{\f2388\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}HandelGotDBol Tur{\*\falt Arial};}{\f2389\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}VladimirScrD CE{\*\falt Courier New};}
{\f2390\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}VladimirScrD Tur{\*\falt Courier New};}{\f2391\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cooper BlkHd BT CE{\*\falt Times New Roman};}
{\f2392\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cooper BlkHd BT Greek{\*\falt Times New Roman};}{\f2393\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cooper BlkHd BT Tur{\*\falt Times New Roman};}
{\f2394\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Stymie Md BT CE{\*\falt Times New Roman};}{\f2395\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Stymie Md BT Greek{\*\falt Times New Roman};}
{\f2396\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Stymie Md BT Tur{\*\falt Times New Roman};}{\f2397\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GeoSlab703 Lt BT CE{\*\falt Times New Roman};}
{\f2398\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GeoSlab703 Lt BT Greek{\*\falt Times New Roman};}{\f2399\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GeoSlab703 Lt BT Tur{\*\falt Times New Roman};}
{\f2400\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GoudyOlSt XBd BT CE{\*\falt Times New Roman};}{\f2401\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GoudyOlSt XBd BT Greek{\*\falt Times New Roman};}
{\f2402\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GoudyOlSt XBd BT Tur{\*\falt Times New Roman};}{\f2403\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich UBlkEx BT CE{\*\falt Arial};}
{\f2404\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich UBlkEx BT Greek{\*\falt Arial};}{\f2405\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich UBlkEx BT Tur{\*\falt Arial};}
{\f2406\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}ZapfHumnst Ult BT CE{\*\falt Arial};}{\f2407\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}ZapfHumnst Ult BT Greek{\*\falt Arial};}
{\f2408\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}ZapfHumnst Ult BT Tur{\*\falt Arial};}{\f2409\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GoudyCatalog BT CE{\*\falt Times New Roman};}
{\f2410\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GoudyCatalog BT Greek{\*\falt Times New Roman};}{\f2411\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GoudyCatalog BT Tur{\*\falt Times New Roman};}
{\f2412\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Gothic725 Blk BT CE{\*\falt Arial};}{\f2413\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Gothic725 Blk BT Greek{\*\falt Arial};}
{\f2414\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Gothic725 Blk BT Tur{\*\falt Arial};}{\f2415\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Dutch801 ItHd BT CE{\*\falt Times New Roman};}
{\f2416\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Dutch801 ItHd BT Greek{\*\falt Times New Roman};}{\f2417\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Dutch801 ItHd BT Tur{\*\falt Times New Roman};}
{\f2418\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cushing Hv BT CE{\*\falt Times New Roman};}{\f2419\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cushing Hv BT Greek{\*\falt Times New Roman};}
{\f2420\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cushing Hv BT Tur{\*\falt Times New Roman};}{\f2421\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Scruff LET Greek{\*\falt Times New Roman};}
{\f2422\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Papyrus LET Greek{\*\falt Times New Roman};}{\f2423\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Hazel LET Greek{\*\falt Times New Roman};}
{\f2424\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}URWWoodTypD CE{\*\falt Courier New};}{\f2425\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}URWWoodTypD Tur{\*\falt Courier New};}
{\f2426\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}AdLib BT CE{\*\falt Courier New};}{\f2427\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}AdLib BT Greek{\*\falt Courier New};}
{\f2428\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}AdLib BT Tur{\*\falt Courier New};}{\f2429\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}BankGothic Lt BT CE{\*\falt Arial};}
{\f2430\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}BankGothic Lt BT Greek{\*\falt Arial};}{\f2431\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}BankGothic Lt BT Tur{\*\falt Arial};}
{\f2432\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Stencil BT CE{\*\falt Courier New};}{\f2433\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Stencil BT Greek{\*\falt Courier New};}
{\f2434\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Stencil BT Tur{\*\falt Courier New};}{\f2435\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}HoratioDMed CE{\*\falt Arial};}
{\f2436\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}HoratioDMed Tur{\*\falt Arial};}{\f2437\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}CastleT CE{\*\falt Arial};}
{\f2438\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}CastleT Tur{\*\falt Arial};}{\f2439\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Davida Bd BT CE{\*\falt Courier New};}
{\f2440\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Davida Bd BT Greek{\*\falt Courier New};}{\f2441\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Davida Bd BT Tur{\*\falt Courier New};}
{\f2442\fmodern\fcharset238\fprq2{\*\panose 00000000000000000000}LatinWidD CE{\*\falt Arial};}{\f2443\fmodern\fcharset162\fprq2{\*\panose 00000000000000000000}LatinWidD Tur{\*\falt Arial};}
{\f2444\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Kaufmann BT CE{\*\falt Courier New};}{\f2445\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Kaufmann BT Greek{\*\falt Courier New};}
{\f2446\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Kaufmann BT Tur{\*\falt Courier New};}{\f2447\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}English111 Adagio BT CE{\*\falt Courier New};}
{\f2448\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}English111 Adagio BT Greek{\*\falt Courier New};}{\f2449\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}English111 Adagio BT Tur{\*\falt Courier New};}
{\f2450\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}EnglischeSchT CE{\*\falt Courier New};}{\f2451\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}EnglischeSchT Tur{\*\falt Courier New};}
{\f2452\froman\fcharset238\fprq2{\*\panose 00000000000000000000}SquareSlab711 Bd BT CE{\*\falt Times New Roman};}{\f2453\froman\fcharset161\fprq2{\*\panose 00000000000000000000}SquareSlab711 Bd BT Greek{\*\falt Times New Roman};}
{\f2454\froman\fcharset162\fprq2{\*\panose 00000000000000000000}SquareSlab711 Bd BT Tur{\*\falt Times New Roman};}{\f2455\froman\fcharset238\fprq2{\*\panose 00000000000000000000}LubalGraph XLt BT CE{\*\falt Times New Roman};}
{\f2456\froman\fcharset161\fprq2{\*\panose 00000000000000000000}LubalGraph XLt BT Greek{\*\falt Times New Roman};}{\f2457\froman\fcharset162\fprq2{\*\panose 00000000000000000000}LubalGraph XLt BT Tur{\*\falt Times New Roman};}
{\f2458\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GeoSlab703 XBd BT CE{\*\falt Times New Roman};}{\f2459\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GeoSlab703 XBd BT Greek{\*\falt Times New Roman};}
{\f2460\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GeoSlab703 XBd BT Tur{\*\falt Times New Roman};}{\f2461\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cheltenhm BdItHd BT CE{\*\falt Times New Roman};}
{\f2462\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cheltenhm BdItHd BT Greek{\*\falt Times New Roman};}{\f2463\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cheltenhm BdItHd BT Tur{\*\falt Times New Roman};}
{\f2464\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}BauerBodni Titl BT CE{\*\falt Courier New};}{\f2465\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}BauerBodni Titl BT Greek{\*\falt Courier New};}
{\f2466\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}BauerBodni Titl BT Tur{\*\falt Courier New};}{\f2467\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura XBlkCn BT CE{\*\falt Arial};}
{\f2468\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura XBlkCn BT Greek{\*\falt Arial};}{\f2469\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura XBlkCn BT Tur{\*\falt Arial};}
{\f2470\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Transit551 Md BT CE{\*\falt Times New Roman};}{\f2471\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Transit551 Md BT Greek{\*\falt Times New Roman};}
{\f2472\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Transit551 Md BT Tur{\*\falt Times New Roman};}{\f2473\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 BdCnOul BT CE{\*\falt Courier New};}
{\f2474\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 BdCnOul BT Greek{\*\falt Courier New};}{\f2475\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 BdCnOul BT Tur{\*\falt Courier New};}
{\f2476\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Raleigh BT CE{\*\falt Times New Roman};}{\f2477\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Raleigh BT Greek{\*\falt Times New Roman};}
{\f2478\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Raleigh BT Tur{\*\falt Times New Roman};}{\f2479\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Raleigh Lt BT CE{\*\falt Times New Roman};}
{\f2480\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Raleigh Lt BT Greek{\*\falt Times New Roman};}{\f2481\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Raleigh Lt BT Tur{\*\falt Times New Roman};}
{\f2482\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Zinjaro LET Greek{\*\falt Times New Roman};}{\f2483\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Fine Hand LET Greek{\*\falt Times New Roman};}
{\f2484\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Bergell LET Greek{\*\falt Times New Roman};}{\f2485\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Geometr706 BlkCn BT CE{\*\falt Arial};}
{\f2486\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Geometr706 BlkCn BT Greek{\*\falt Arial};}{\f2487\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Geometr706 BlkCn BT Tur{\*\falt Arial};}
{\f2488\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}FormalScrp421 BT CE{\*\falt Courier New};}{\f2489\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}FormalScrp421 BT Greek{\*\falt Courier New};}
{\f2490\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}FormalScrp421 BT Tur{\*\falt Courier New};}{\f2491\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Bauhaus Lt BT CE{\*\falt Courier New};}
{\f2492\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Bauhaus Lt BT Greek{\*\falt Courier New};}{\f2493\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Bauhaus Lt BT Tur{\*\falt Courier New};}
{\f2494\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Bauhaus Hv BT CE{\*\falt Courier New};}{\f2495\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Bauhaus Hv BT Greek{\*\falt Courier New};}
{\f2496\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Bauhaus Hv BT Tur{\*\falt Courier New};}{\f2497\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}MicrogrammaDMedExt CE{\*\falt Arial};}
{\f2498\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}MicrogrammaDMedExt Tur{\*\falt Arial};}{\f2499\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}MicrogrammaDBolExt CE{\*\falt Arial};}
{\f2500\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}MicrogrammaDBolExt Tur{\*\falt Arial};}{\f2501\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}BuxomD CE{\*\falt Courier New};}
{\f2502\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}BuxomD Tur{\*\falt Courier New};}{\f2503\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}TimeScrDBol CE{\*\falt Courier New};}
{\f2504\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}TimeScrDBol Tur{\*\falt Courier New};}{\f2505\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cooper Md BT CE{\*\falt Times New Roman};}
{\f2506\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cooper Md BT Greek{\*\falt Times New Roman};}{\f2507\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cooper Md BT Tur{\*\falt Times New Roman};}
{\f2508\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Venetian301 Dm BT CE{\*\falt Times New Roman};}{\f2509\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Venetian301 Dm BT Greek{\*\falt Times New Roman};}
{\f2510\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Venetian301 Dm BT Tur{\*\falt Times New Roman};}{\f2511\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Lapidary333 Blk BT CE{\*\falt Times New Roman};}
{\f2512\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Lapidary333 Blk BT Greek{\*\falt Times New Roman};}{\f2513\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Lapidary333 Blk BT Tur{\*\falt Times New Roman};}
{\f2514\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cheltenhm XBdCn BT CE{\*\falt Times New Roman};}{\f2515\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cheltenhm XBdCn BT Greek{\*\falt Times New Roman};}
{\f2516\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cheltenhm XBdCn BT Tur{\*\falt Times New Roman};}{\f2517\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich XCn BT CE{\*\falt Arial};}
{\f2518\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich XCn BT Greek{\*\falt Arial};}{\f2519\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich XCn BT Tur{\*\falt Arial};}
{\f2520\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Square721 Cn BT CE{\*\falt Arial};}{\f2521\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Square721 Cn BT Greek{\*\falt Arial};}
{\f2522\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Square721 Cn BT Tur{\*\falt Arial};}{\f2523\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Schadow Lt BT CE{\*\falt Times New Roman};}
{\f2524\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Schadow Lt BT Greek{\*\falt Times New Roman};}{\f2525\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Schadow Lt BT Tur{\*\falt Times New Roman};}
{\f2526\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Kuenst480 Blk BT CE{\*\falt Times New Roman};}{\f2527\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Kuenst480 Blk BT Greek{\*\falt Times New Roman};}
{\f2528\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Kuenst480 Blk BT Tur{\*\falt Times New Roman};}{\f2529\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Eras Md BT CE{\*\falt Arial};}
{\f2530\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Eras Md BT Greek{\*\falt Arial};}{\f2531\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Eras Md BT Tur{\*\falt Arial};}
{\f2532\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Gothic725 Bd BT CE{\*\falt Arial};}{\f2533\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Gothic725 Bd BT Greek{\*\falt Arial};}
{\f2534\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Gothic725 Bd BT Tur{\*\falt Arial};}{\f2535\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Scriba LET Greek{\*\falt Times New Roman};}
{\f2536\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Dancin LET Greek{\*\falt Times New Roman};}{\f2537\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}BellCent NamNum BT Greek{\*\falt Arial};}
{\f2538\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Windsor BT CE{\*\falt Times New Roman};}{\f2539\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Windsor BT Greek{\*\falt Times New Roman};}
{\f2540\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Windsor BT Tur{\*\falt Times New Roman};}{\f2541\froman\fcharset238\fprq2{\*\panose 00000000000000000000}KabarettD CE{\*\falt Times New Roman};}
{\f2542\froman\fcharset162\fprq2{\*\panose 00000000000000000000}KabarettD Tur{\*\falt Times New Roman};}{\f2543\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}MisterEarl BT CE{\*\falt Courier New};}
{\f2544\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}MisterEarl BT Greek{\*\falt Courier New};}{\f2545\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}MisterEarl BT Tur{\*\falt Courier New};}
{\f2546\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}NicolasCocTBla CE{\*\falt Arial};}{\f2547\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}NicolasCocTBla Tur{\*\falt Arial};}
{\f2548\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}CastleTUlt CE{\*\falt Arial};}{\f2549\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}CastleTUlt Tur{\*\falt Arial};}
{\f2550\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}ChiselD CE{\*\falt Courier New};}{\f2551\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}ChiselD Tur{\*\falt Courier New};}
{\f2552\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Kaufmann Bd BT CE{\*\falt Courier New};}{\f2553\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Kaufmann Bd BT Greek{\*\falt Courier New};}
{\f2554\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Kaufmann Bd BT Tur{\*\falt Courier New};}{\f2555\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Snell BT CE{\*\falt Courier New};}
{\f2556\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Snell BT Greek{\*\falt Courier New};}{\f2557\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Snell BT Tur{\*\falt Courier New};}
{\f2558\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Ribbon131 BT CE{\*\falt Courier New};}{\f2559\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Ribbon131 BT Greek{\*\falt Courier New};}
{\f2560\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Ribbon131 BT Tur{\*\falt Courier New};}{\f2561\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Liberty BT CE{\*\falt Courier New};}
{\f2562\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Liberty BT Greek{\*\falt Courier New};}{\f2563\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Liberty BT Tur{\*\falt Courier New};}
{\f2564\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cheltenhm BdHd BT CE{\*\falt Times New Roman};}{\f2565\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cheltenhm BdHd BT Greek{\*\falt Times New Roman};}
{\f2566\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cheltenhm BdHd BT Tur{\*\falt Times New Roman};}{\f2567\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Carmina Lt BT CE{\*\falt Times New Roman};}
{\f2568\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Carmina Lt BT Greek{\*\falt Times New Roman};}{\f2569\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Carmina Lt BT Tur{\*\falt Times New Roman};}
{\f2570\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Incised901 BT CE{\*\falt Arial};}{\f2571\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Incised901 BT Greek{\*\falt Arial};}
{\f2572\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Incised901 BT Tur{\*\falt Arial};}{\f2573\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst521 Cn BT CE{\*\falt Arial};}
{\f2574\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst521 Cn BT Greek{\*\falt Arial};}{\f2575\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst521 Cn BT Tur{\*\falt Arial};}
{\f2576\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Zurich Blk BT CE{\*\falt Arial};}{\f2577\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Zurich Blk BT Greek{\*\falt Arial};}
{\f2578\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Zurich Blk BT Tur{\*\falt Arial};}{\f2579\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}NewsGoth XCn BT CE{\*\falt Arial};}
{\f2580\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}NewsGoth XCn BT Greek{\*\falt Arial};}{\f2581\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}NewsGoth XCn BT Tur{\*\falt Arial};}
{\f2582\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura XBlkIt BT CE{\*\falt Arial};}{\f2583\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura XBlkIt BT Greek{\*\falt Arial};}
{\f2584\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura XBlkIt BT Tur{\*\falt Arial};}{\f2585\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Amerigo Md BT CE{\*\falt Arial};}
{\f2586\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Amerigo Md BT Greek{\*\falt Arial};}{\f2587\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Amerigo Md BT Tur{\*\falt Arial};}
{\f2588\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 BlkOul BT CE{\*\falt Courier New};}{\f2589\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 BlkOul BT Greek{\*\falt Courier New};}
{\f2590\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 BlkOul BT Tur{\*\falt Courier New};}{\f2591\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 Blk BT CE{\*\falt Arial};}
{\f2592\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 Blk BT Greek{\*\falt Arial};}{\f2593\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 Blk BT Tur{\*\falt Arial};}
{\f2594\froman\fcharset238\fprq2{\*\panose 00000000000000000000}BruceOldStyle BT CE{\*\falt Times New Roman};}{\f2595\froman\fcharset161\fprq2{\*\panose 00000000000000000000}BruceOldStyle BT Greek{\*\falt Times New Roman};}
{\f2596\froman\fcharset162\fprq2{\*\panose 00000000000000000000}BruceOldStyle BT Tur{\*\falt Times New Roman};}{\f2597\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}Hollyweird LET Greek{\*\falt Times New Roman};}
{\f2598\fmodern\fcharset238\fprq1{\*\panose 00000000000000000000}Orator10 BT CE{\*\falt Lucida Console};}{\f2599\fmodern\fcharset161\fprq1{\*\panose 00000000000000000000}Orator10 BT Greek{\*\falt Lucida Console};}
{\f2600\fmodern\fcharset162\fprq1{\*\panose 00000000000000000000}Orator10 BT Tur{\*\falt Lucida Console};}{\f2601\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}DomDiagonal BT CE{\*\falt Courier New};}
{\f2602\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}DomDiagonal BT Greek{\*\falt Courier New};}{\f2603\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}DomDiagonal BT Tur{\*\falt Courier New};}
{\f2604\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Piranesi It BT CE{\*\falt Courier New};}{\f2605\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Piranesi It BT Greek{\*\falt Courier New};}
{\f2606\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Piranesi It BT Tur{\*\falt Courier New};}{\f2607\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Freehand521 BT CE{\*\falt Courier New};}
{\f2608\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Freehand521 BT Greek{\*\falt Courier New};}{\f2609\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Freehand521 BT Tur{\*\falt Courier New};}
{\f2610\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}PumpTriD CE{\*\falt Courier New};}{\f2611\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}PumpTriD Tur{\*\falt Courier New};}
{\f2612\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}LcdD CE{\*\falt Courier New};}{\f2613\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}LcdD Tur{\*\falt Courier New};}
{\f2614\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}BusterD CE{\*\falt Courier New};}{\f2615\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}BusterD Tur{\*\falt Courier New};}
{\f2616\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Vineta BT CE{\*\falt Courier New};}{\f2617\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Vineta BT Greek{\*\falt Courier New};}
{\f2618\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Vineta BT Tur{\*\falt Courier New};}{\f2619\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Normande It BT CE{\*\falt Times New Roman};}
{\f2620\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Normande It BT Greek{\*\falt Times New Roman};}{\f2621\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Normande It BT Tur{\*\falt Times New Roman};}
{\f2622\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Broadway BT CE{\*\falt Courier New};}{\f2623\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Broadway BT Greek{\*\falt Courier New};}
{\f2624\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Broadway BT Tur{\*\falt Courier New};}{\f2625\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Compacta Lt BT CE{\*\falt Arial};}
{\f2626\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Compacta Lt BT Greek{\*\falt Arial};}{\f2627\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Compacta Lt BT Tur{\*\falt Arial};}
{\f2628\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}TimeScrDLig CE{\*\falt Courier New};}{\f2629\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}TimeScrDLig Tur{\*\falt Courier New};}
{\f2630\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}MotterFemD CE{\*\falt Courier New};}{\f2631\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}MotterFemD Tur{\*\falt Courier New};}
{\f2632\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}VivaldiD CE{\*\falt Courier New};}{\f2633\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}VivaldiD Tur{\*\falt Courier New};}
{\f2634\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Snell Bd BT CE{\*\falt Courier New};}{\f2635\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Snell Bd BT Greek{\*\falt Courier New};}
{\f2636\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Snell Bd BT Tur{\*\falt Courier New};}{\f2637\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Seagull Lt BT CE{\*\falt Times New Roman};}
{\f2638\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Seagull Lt BT Greek{\*\falt Times New Roman};}{\f2639\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Seagull Lt BT Tur{\*\falt Times New Roman};}
{\f2640\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Stymie XBdCn BT CE{\*\falt Times New Roman};}{\f2641\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Stymie XBdCn BT Greek{\*\falt Times New Roman};}
{\f2642\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Stymie XBdCn BT Tur{\*\falt Times New Roman};}{\f2643\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Century725 Cn BT CE{\*\falt Times New Roman};}
{\f2644\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Century725 Cn BT Greek{\*\falt Times New Roman};}{\f2645\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Century725 Cn BT Tur{\*\falt Times New Roman};}
{\f2646\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Square721 Dm Greek{\*\falt Arial};}{\f2647\froman\fcharset238\fprq2{\*\panose 00000000000000000000}HumstSlab712 Blk BT CE{\*\falt Times New Roman};}
{\f2648\froman\fcharset161\fprq2{\*\panose 00000000000000000000}HumstSlab712 Blk BT Greek{\*\falt Times New Roman};}{\f2649\froman\fcharset162\fprq2{\*\panose 00000000000000000000}HumstSlab712 Blk BT Tur{\*\falt Times New Roman};}
{\f2650\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}FrnkGothITC HvIt BT CE{\*\falt Arial};}{\f2651\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}FrnkGothITC HvIt BT Greek{\*\falt Arial};}
{\f2652\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}FrnkGothITC HvIt BT Tur{\*\falt Arial};}{\f2653\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 Md BT CE{\*\falt Arial};}
{\f2654\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 Md BT Greek{\*\falt Arial};}{\f2655\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 Md BT Tur{\*\falt Arial};}
{\f2656\fnil\fcharset161\fprq2{\*\panose 00000000000000000000}John Handy LET Greek{\*\falt Times New Roman};}{\f2657\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}BellCent Add BT Greek{\*\falt Arial};}
{\f2658\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Windsor El BT CE{\*\falt Times New Roman};}{\f2659\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Windsor El BT Greek{\*\falt Times New Roman};}
{\f2660\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Windsor El BT Tur{\*\falt Times New Roman};}{\f2661\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}WeddingText BT CE{\*\falt Courier New};}
{\f2662\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}WeddingText BT Greek{\*\falt Courier New};}{\f2663\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}WeddingText BT Tur{\*\falt Courier New};}
{\f2664\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}MetropolitainesD CE{\*\falt Courier New};}{\f2665\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}MetropolitainesD Tur{\*\falt Courier New};}
{\f2666\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}CopprplGoth BdCn BT CE{\*\falt Arial};}{\f2667\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}CopprplGoth BdCn BT Greek{\*\falt Arial};}
{\f2668\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}CopprplGoth BdCn BT Tur{\*\falt Arial};}{\f2669\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Clarendon Blk BT CE{\*\falt Times New Roman};}
{\f2670\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Clarendon Blk BT Greek{\*\falt Times New Roman};}{\f2671\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Clarendon Blk BT Tur{\*\falt Times New Roman};}
{\f2672\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Clarendon Hv BT CE{\*\falt Times New Roman};}{\f2673\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Clarendon Hv BT Greek{\*\falt Times New Roman};}
{\f2674\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Clarendon Hv BT Tur{\*\falt Times New Roman};}{\f2675\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}HoratioDBol CE{\*\falt Arial};}
{\f2676\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}HoratioDBol Tur{\*\falt Arial};}{\f2677\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Decorated035 BT CE{\*\falt Courier New};}
{\f2678\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Decorated035 BT Greek{\*\falt Courier New};}{\f2679\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Decorated035 BT Tur{\*\falt Courier New};}
{\f2680\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Flareserif821 BT CE{\*\falt Arial};}{\f2681\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Flareserif821 BT Greek{\*\falt Arial};}
{\f2682\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Flareserif821 BT Tur{\*\falt Arial};}{\f2683\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Bremen Blk BT CE{\*\falt Courier New};}
{\f2684\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Bremen Blk BT Greek{\*\falt Courier New};}{\f2685\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Bremen Blk BT Tur{\*\falt Courier New};}
{\f2686\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Brush455 BT CE{\*\falt Courier New};}{\f2687\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Brush455 BT Greek{\*\falt Courier New};}
{\f2688\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Brush455 BT Tur{\*\falt Courier New};}{\f2689\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Balloon XBd BT CE{\*\falt Courier New};}
{\f2690\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Balloon XBd BT Greek{\*\falt Courier New};}{\f2691\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Balloon XBd BT Tur{\*\falt Courier New};}
{\f2692\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Amazone BT CE{\*\falt Courier New};}{\f2693\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Amazone BT Greek{\*\falt Courier New};}
{\f2694\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Amazone BT Tur{\*\falt Courier New};}{\f2695\froman\fcharset238\fprq2{\*\panose 00000000000000000000}BauerBodni Blk BT CE{\*\falt Times New Roman};}
{\f2696\froman\fcharset161\fprq2{\*\panose 00000000000000000000}BauerBodni Blk BT Greek{\*\falt Times New Roman};}{\f2697\froman\fcharset162\fprq2{\*\panose 00000000000000000000}BauerBodni Blk BT Tur{\*\falt Times New Roman};}
{\f2698\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Incised901 Nd BT CE{\*\falt Arial};}{\f2699\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Incised901 Nd BT Greek{\*\falt Arial};}
{\f2700\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Incised901 Nd BT Tur{\*\falt Arial};}{\f2701\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst521 UBd BT CE{\*\falt Arial};}
{\f2702\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst521 UBd BT Greek{\*\falt Arial};}{\f2703\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst521 UBd BT Tur{\*\falt Arial};}
{\f2704\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Futura Bk BT CE{\*\falt Arial};}{\f2705\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Futura Bk BT Greek{\*\falt Arial};}
{\f2706\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Futura Bk BT Tur{\*\falt Arial};}{\f2707\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Folio Md BT CE{\*\falt Arial};}
{\f2708\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Folio Md BT Greek{\*\falt Arial};}{\f2709\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Folio Md BT Tur{\*\falt Arial};}
{\f2710\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Charter Bd BT CE{\*\falt Times New Roman};}{\f2711\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Charter Bd BT Greek{\*\falt Times New Roman};}
{\f2712\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Charter Bd BT Tur{\*\falt Times New Roman};}{\f2713\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Swis721 BlkEx BT CE{\*\falt Arial};}
{\f2714\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Swis721 BlkEx BT Greek{\*\falt Arial};}{\f2715\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Swis721 BlkEx BT Tur{\*\falt Arial};}
{\f2716\fmodern\fcharset238\fprq2{\*\panose 00000000000000000000}OkayD CE{\*\falt Arial};}{\f2717\fmodern\fcharset162\fprq2{\*\panose 00000000000000000000}OkayD Tur{\*\falt Arial};}
{\f2718\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GeoSlb712 XBd BT CE{\*\falt Times New Roman};}{\f2719\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GeoSlb712 XBd BT Greek{\*\falt Times New Roman};}
{\f2720\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GeoSlb712 XBd BT Tur{\*\falt Times New Roman};}{\f2721\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Libra BT CE{\*\falt Courier New};}
{\f2722\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Libra BT Greek{\*\falt Courier New};}{\f2723\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Libra BT Tur{\*\falt Courier New};}
{\f2724\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Impress BT CE{\*\falt Courier New};}{\f2725\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Impress BT Greek{\*\falt Courier New};}
{\f2726\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Impress BT Tur{\*\falt Courier New};}{\f2727\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Freehand575 BT CE{\*\falt Courier New};}
{\f2728\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Freehand575 BT Greek{\*\falt Courier New};}{\f2729\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Freehand575 BT Tur{\*\falt Courier New};}
{\f2730\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Busorama Md BT Greek{\*\falt Courier New};}{\f2731\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Umbra BT CE{\*\falt Courier New};}
{\f2732\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Umbra BT Greek{\*\falt Courier New};}{\f2733\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Umbra BT Tur{\*\falt Courier New};}
{\f2734\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Orbit-B BT CE{\*\falt Courier New};}{\f2735\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Orbit-B BT Greek{\*\falt Courier New};}
{\f2736\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Orbit-B BT Tur{\*\falt Courier New};}{\f2737\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}CountdownD CE{\*\falt Courier New};}
{\f2738\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}CountdownD Tur{\*\falt Courier New};}{\f2739\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}BroadwayEngraved BT CE{\*\falt Courier New};}
{\f2740\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}BroadwayEngraved BT Greek{\*\falt Courier New};}{\f2741\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}BroadwayEngraved BT Tur{\*\falt Courier New};}
{\f2742\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}Lydian Csv BT CE{\*\falt Courier New};}{\f2743\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}Lydian Csv BT Greek{\*\falt Courier New};}
{\f2744\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}Lydian Csv BT Tur{\*\falt Courier New};}{\f2745\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Cooper BlkIt BT CE{\*\falt Times New Roman};}
{\f2746\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Cooper BlkIt BT Greek{\*\falt Times New Roman};}{\f2747\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Cooper BlkIt BT Tur{\*\falt Times New Roman};}
{\f2748\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Serifa BdCn BT CE{\*\falt Times New Roman};}{\f2749\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Serifa BdCn BT Greek{\*\falt Times New Roman};}
{\f2750\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Serifa BdCn BT Tur{\*\falt Times New Roman};}{\f2751\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst521 XBd BT CE{\*\falt Arial};}
{\f2752\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst521 XBd BT Greek{\*\falt Arial};}{\f2753\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst521 XBd BT Tur{\*\falt Arial};}
{\f2754\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Square721 Ex BT CE{\*\falt Arial};}{\f2755\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Square721 Ex BT Greek{\*\falt Arial};}
{\f2756\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Square721 Ex BT Tur{\*\falt Arial};}{\f2757\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humnst777 Lt BT CE{\*\falt Arial};}
{\f2758\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humnst777 Lt BT Greek{\*\falt Arial};}{\f2759\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humnst777 Lt BT Tur{\*\falt Arial};}
{\f2760\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Eras Lt BT CE{\*\falt Arial};}{\f2761\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Eras Lt BT Greek{\*\falt Arial};}
{\f2762\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Eras Lt BT Tur{\*\falt Arial};}{\f2763\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Windsor Oul BT CE{\*\falt Courier New};}
{\f2764\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Windsor Oul BT Greek{\*\falt Courier New};}{\f2765\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Windsor Oul BT Tur{\*\falt Courier New};}
{\f2766\froman\fcharset238\fprq2{\*\panose 00000000000000000000}EngravrsRoman BT CE{\*\falt Times New Roman};}{\f2767\froman\fcharset161\fprq2{\*\panose 00000000000000000000}EngravrsRoman BT Greek{\*\falt Times New Roman};}
{\f2768\froman\fcharset162\fprq2{\*\panose 00000000000000000000}EngravrsRoman BT Tur{\*\falt Times New Roman};}{\f2769\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}UnivrstyRoman BT CE{\*\falt Courier New};}
{\f2770\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}UnivrstyRoman BT Greek{\*\falt Courier New};}{\f2771\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}UnivrstyRoman BT Tur{\*\falt Courier New};}
{\f2772\fdecor\fcharset238\fprq2{\*\panose 00000000000000000000}Machine BT CE{\*\falt Courier New};}{\f2773\fdecor\fcharset161\fprq2{\*\panose 00000000000000000000}Machine BT Greek{\*\falt Courier New};}
{\f2774\fdecor\fcharset162\fprq2{\*\panose 00000000000000000000}Machine BT Tur{\*\falt Courier New};}{\f2775\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}QuillScript Greek{\*\falt Courier New};}
{\f2776\fscript\fcharset238\fprq2{\*\panose 00000000000000000000}BrushScript BT CE{\*\falt Courier New};}{\f2777\fscript\fcharset161\fprq2{\*\panose 00000000000000000000}BrushScript BT Greek{\*\falt Courier New};}
{\f2778\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}BrushScript BT Tur{\*\falt Courier New};}{\f2779\froman\fcharset238\fprq2{\*\panose 00000000000000000000}Belwe Bd BT CE{\*\falt Times New Roman};}
{\f2780\froman\fcharset161\fprq2{\*\panose 00000000000000000000}Belwe Bd BT Greek{\*\falt Times New Roman};}{\f2781\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Belwe Bd BT Tur{\*\falt Times New Roman};}
{\f2782\froman\fcharset238\fprq2{\*\panose 00000000000000000000}GeoSlab703 XBdCn BT CE{\*\falt Times New Roman};}{\f2783\froman\fcharset161\fprq2{\*\panose 00000000000000000000}GeoSlab703 XBdCn BT Greek{\*\falt Times New Roman};}
{\f2784\froman\fcharset162\fprq2{\*\panose 00000000000000000000}GeoSlab703 XBdCn BT Tur{\*\falt Times New Roman};}{\f2785\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Humanst521 XBdCn BT CE{\*\falt Arial};}
{\f2786\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Humanst521 XBdCn BT Greek{\*\falt Arial};}{\f2787\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Humanst521 XBdCn BT Tur{\*\falt Arial};}
{\f2788\fscript\fcharset0\fprq2{\*\panose 00000000000000000000}Coronet;}{\f2789\fswiss\fcharset0\fprq0{\*\panose 00000000000000000000}Hebrew;}{\f2790\froman\fcharset177\fprq2{\*\panose 00000000000000000000}Times (Hebrew){\*\falt Times New Roman};}
{\f2791\froman\fcharset178\fprq2{\*\panose 00000000000000000000}Times (Arabic){\*\falt Times New Roman};}{\f2792\fswiss\fcharset177\fprq2{\*\panose 00000000000000000000}Helvetica (Hebrew);}
{\f2793\fswiss\fcharset178\fprq2{\*\panose 00000000000000000000}Helvetica (Arabic);}{\f2794\fswiss\fcharset238\fprq2{\*\panose 00000000000000000000}Haettenschweiler CE{\*\falt QuickType Condensed};}
{\f2795\fswiss\fcharset204\fprq2{\*\panose 00000000000000000000}Haettenschweiler Cyr{\*\falt QuickType Condensed};}{\f2796\fswiss\fcharset161\fprq2{\*\panose 00000000000000000000}Haettenschweiler Greek{\*\falt QuickType Condensed};}
{\f2797\fswiss\fcharset162\fprq2{\*\panose 00000000000000000000}Haettenschweiler Tur{\*\falt QuickType Condensed};}{\f2798\fswiss\fcharset186\fprq2{\*\panose 00000000000000000000}Haettenschweiler Baltic{\*\falt QuickType Condensed};}
{\f2799\fnil\fcharset0\fprq0{\*\panose 00000000000000000000}Courier-WP;}{\f2800\fscript\fcharset0\fprq2{\*\panose 03030702030607090b03}ShelleyAllegro BT;}{\f2801\fscript\fcharset0\fprq2{\*\panose 030306020406070f0b05}ShelleyVolante BT;}
{\f2802\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}Animals 1;}{\f2803\fswiss\fcharset2\fprq2{\*\panose 020b0603050302020204}Festive;}{\f2804\froman\fcharset0\fprq2{\*\panose 02020500000000000000}Pravda;}
{\f2805\froman\fcharset0\fprq2{\*\panose 02020503080000020003}PetersburgCTT;}{\f2806\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}TimelTEE;}{\f2807\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}MemTmsRmnPol;}
{\f2808\fnil\fcharset0\fprq2{\*\panose 00000000000000000000}VNI-Times;}{\f2809\froman\fcharset0\fprq2{\*\panose 02020603060505020304}LotusWP Int A;}{\f2810\froman\fcharset0\fprq2{\*\panose 02020603060505020304}LotusWP Int B;}
{\f2811\fmodern\fcharset2\fprq1{\*\panose 02070509030505020404}LotusWP Box;}{\f2812\froman\fcharset0\fprq2{\*\panose 02020603060505020304}LotusWP Type;}{\f2813\froman\fcharset0\fprq2{\*\panose 02020603060505020304}LotusWP Icon;}
{\f2814\froman\fcharset2\fprq2{\*\panose 05020602060204020302}Math A;}{\f2815\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}Math B;}{\f2816\fnil\fcharset2\fprq2{\*\panose 05000000000000000000}Math C;}
{\f2817\fnil\fcharset0\fprq2{\*\panose 01010100010101010101}Lotus Postal Barcode;}{\f2818\froman\fcharset0\fprq2{\*\panose 02020502060306020303}Baskerville;}{\f2819\fnil\fcharset0\fprq2{\*\panose 02010608020103020204}Binner Gothic;}
{\f2820\froman\fcharset0\fprq2{\*\panose 02020502060201020303}Centaur;}{\f2821\fswiss\fcharset0\fprq2{\*\panose 020b0502020104020203}Gill Sans;}{\f2822\fnil\fcharset0\fprq2{\*\panose 02010606040404020203}Gill Sans Condensed;}
{\f2823\fswiss\fcharset0\fprq2{\*\panose 020b0503020103020203}News Gothic;}{\f2824\froman\fcharset0\fprq2{\*\panose 02040503050401020204}Nimrod;}{\f2825\fnil\fcharset2\fprq2{\*\panose 01010601010101010101}Botanical;}
{\f2826\froman\fcharset0\fprq2{\*\panose 02040304020103020203}Rockwell Light;}{\f2827\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Albertus (W1);}{\f2828\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Albertus Xb (W1);}
{\f2829\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Antique Olv (W1);}{\f2830\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}CG Omega (W1);}{\f2831\froman\fcharset0\fprq2{\*\panose 00000000000000000000}CG Times (W1);}
{\f2832\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Clarendon Cd (W1);}{\f2833\fscript\fcharset0\fprq2{\*\panose 00000000000000000000}Coronet (W1);}{\f2834\froman\fcharset0\fprq2{\*\panose 00000000000000000000}Garmond (W1);}
{\f2835\fmodern\fcharset0\fprq1{\*\panose 00000000000000000000}Letter Gothic (W1);}{\f2836\fscript\fcharset0\fprq2{\*\panose 00000000000000000000}Marigold (W1);}{\f2837\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Univers (W1);}
{\f2838\fswiss\fcharset0\fprq2{\*\panose 00000000000000000000}Univers Cd (W1);}{\f2839\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Rockwell Tur;}{\f2840\froman\fcharset162\fprq2{\*\panose 00000000000000000000}Rockwell Condensed Tur;}
{\f2841\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}ShelleyAllegro BT Tur;}{\f2842\fscript\fcharset162\fprq2{\*\panose 00000000000000000000}ShelleyVolante BT Tur;}
{\f2843\froman\fcharset204\fprq2{\*\panose 00000000000000000000}PetersburgCTT Cyr;}{\f2844\froman\fcharset238\fprq2 Times New Roman CE{\*\falt Times};}{\f2845\froman\fcharset204\fprq2 Times New Roman Cyr{\*\falt Times};}
{\f2847\froman\fcharset161\fprq2 Times New Roman Greek{\*\falt Times};}{\f2848\froman\fcharset162\fprq2 Times New Roman Tur{\*\falt Times};}{\f2849\froman\fcharset177\fprq2 Times New Roman (Hebrew){\*\falt Times};}
{\f2850\froman\fcharset178\fprq2 Times New Roman (Arabic){\*\falt Times};}{\f2851\froman\fcharset186\fprq2 Times New Roman Baltic{\*\falt Times};}{\f2852\fswiss\fcharset238\fprq2 Arial CE{\*\falt Arial};}
{\f2853\fswiss\fcharset204\fprq2 Arial Cyr{\*\falt Arial};}{\f2855\fswiss\fcharset161\fprq2 Arial Greek{\*\falt Arial};}{\f2856\fswiss\fcharset162\fprq2 Arial Tur{\*\falt Arial};}{\f2857\fswiss\fcharset177\fprq2 Arial (Hebrew){\*\falt Arial};}
{\f2858\fswiss\fcharset178\fprq2 Arial (Arabic){\*\falt Arial};}{\f2859\fswiss\fcharset186\fprq2 Arial Baltic{\*\falt Arial};}{\f2860\fmodern\fcharset238\fprq1 Courier New CE{\*\falt Courier};}
{\f2861\fmodern\fcharset204\fprq1 Courier New Cyr{\*\falt Courier};}{\f2863\fmodern\fcharset161\fprq1 Courier New Greek{\*\falt Courier};}{\f2864\fmodern\fcharset162\fprq1 Courier New Tur{\*\falt Courier};}
{\f2865\fmodern\fcharset177\fprq1 Courier New (Hebrew){\*\falt Courier};}{\f2866\fmodern\fcharset178\fprq1 Courier New (Arabic){\*\falt Courier};}{\f2867\fmodern\fcharset186\fprq1 Courier New Baltic{\*\falt Courier};}
{\f2974\froman\fcharset0\fprq2 Batang Western{\*\falt ??};}{\f2972\froman\fcharset238\fprq2 Batang CE{\*\falt ??};}{\f2973\froman\fcharset204\fprq2 Batang Cyr{\*\falt ??};}{\f2975\froman\fcharset161\fprq2 Batang Greek{\*\falt ??};}
{\f2976\froman\fcharset162\fprq2 Batang Tur{\*\falt ??};}{\f2979\froman\fcharset186\fprq2 Batang Baltic{\*\falt ??};}{\f2982\fnil\fcharset0\fprq2 SimSun Western{\*\falt ??};}{\f2990\froman\fcharset0\fprq2 PMingLiU Western{\*\falt ????};}
{\f3022\fmodern\fcharset0\fprq1 MingLiU Western{\*\falt Times New Roman};}{\f3030\fmodern\fcharset0\fprq1 MS Mincho Western{\*\falt MS ??};}{\f3028\fmodern\fcharset238\fprq1 MS Mincho CE{\*\falt MS ??};}
{\f3029\fmodern\fcharset204\fprq1 MS Mincho Cyr{\*\falt MS ??};}{\f3031\fmodern\fcharset161\fprq1 MS Mincho Greek{\*\falt MS ??};}{\f3032\fmodern\fcharset162\fprq1 MS Mincho Tur{\*\falt MS ??};}
{\f3035\fmodern\fcharset186\fprq1 MS Mincho Baltic{\*\falt MS ??};}{\f3052\froman\fcharset238\fprq2 Century CE;}{\f3053\froman\fcharset204\fprq2 Century Cyr;}{\f3055\froman\fcharset161\fprq2 Century Greek;}{\f3056\froman\fcharset162\fprq2 Century Tur;}
{\f3059\froman\fcharset186\fprq2 Century Baltic;}{\f3060\fswiss\fcharset238\fprq2 Tahoma CE;}{\f3061\fswiss\fcharset204\fprq2 Tahoma Cyr;}{\f3063\fswiss\fcharset161\fprq2 Tahoma Greek;}{\f3064\fswiss\fcharset162\fprq2 Tahoma Tur;}
{\f3065\fswiss\fcharset177\fprq2 Tahoma (Hebrew);}{\f3066\fswiss\fcharset178\fprq2 Tahoma (Arabic);}{\f3067\fswiss\fcharset186\fprq2 Tahoma Baltic;}{\f3092\froman\fcharset238\fprq2 Book Antiqua CE{\*\falt Palatino};}
{\f3093\froman\fcharset204\fprq2 Book Antiqua Cyr{\*\falt Palatino};}{\f3095\froman\fcharset161\fprq2 Book Antiqua Greek{\*\falt Palatino};}{\f3096\froman\fcharset162\fprq2 Book Antiqua Tur{\*\falt Palatino};}
{\f3099\froman\fcharset186\fprq2 Book Antiqua Baltic{\*\falt Palatino};}{\f3188\fswiss\fcharset238\fprq2 Lucida Sans Unicode CE{\*\falt Times};}{\f3189\fswiss\fcharset204\fprq2 Lucida Sans Unicode Cyr{\*\falt Times};}
{\f3191\fswiss\fcharset161\fprq2 Lucida Sans Unicode Greek{\*\falt Times};}{\f3192\fswiss\fcharset162\fprq2 Lucida Sans Unicode Tur{\*\falt Times};}{\f3193\fswiss\fcharset177\fprq2 Lucida Sans Unicode (Hebrew){\*\falt Times};}
{\f3196\fswiss\fcharset238\fprq2 Century Gothic CE{\*\falt Lucida Sans Unicode};}{\f3197\fswiss\fcharset204\fprq2 Century Gothic Cyr{\*\falt Lucida Sans Unicode};}{\f3199\fswiss\fcharset161\fprq2 Century Gothic Greek{\*\falt Lucida Sans Unicode};}
{\f3200\fswiss\fcharset162\fprq2 Century Gothic Tur{\*\falt Lucida Sans Unicode};}{\f3203\fswiss\fcharset186\fprq2 Century Gothic Baltic{\*\falt Lucida Sans Unicode};}{\f3268\fmodern\fcharset238\fprq1 Lucida Console CE;}
{\f3269\fmodern\fcharset204\fprq1 Lucida Console Cyr;}{\f3271\fmodern\fcharset161\fprq1 Lucida Console Greek;}{\f3272\fmodern\fcharset162\fprq1 Lucida Console Tur;}{\f3276\fswiss\fcharset238\fprq2 Arial Black CE;}
{\f3277\fswiss\fcharset204\fprq2 Arial Black Cyr;}{\f3279\fswiss\fcharset161\fprq2 Arial Black Greek;}{\f3280\fswiss\fcharset162\fprq2 Arial Black Tur;}{\f3283\fswiss\fcharset186\fprq2 Arial Black Baltic;}
{\f3284\fscript\fcharset238\fprq2 Comic Sans MS CE;}{\f3285\fscript\fcharset204\fprq2 Comic Sans MS Cyr;}{\f3287\fscript\fcharset161\fprq2 Comic Sans MS Greek;}{\f3288\fscript\fcharset162\fprq2 Comic Sans MS Tur;}
{\f3291\fscript\fcharset186\fprq2 Comic Sans MS Baltic;}{\f3292\fswiss\fcharset238\fprq2 Impact CE{\*\falt Arial};}{\f3293\fswiss\fcharset204\fprq2 Impact Cyr{\*\falt Arial};}{\f3295\fswiss\fcharset161\fprq2 Impact Greek{\*\falt Arial};}
{\f3296\fswiss\fcharset162\fprq2 Impact Tur{\*\falt Arial};}{\f3299\fswiss\fcharset186\fprq2 Impact Baltic{\*\falt Arial};}{\f3300\fswiss\fcharset238\fprq2 Verdana CE;}{\f3301\fswiss\fcharset204\fprq2 Verdana Cyr;}
{\f3303\fswiss\fcharset161\fprq2 Verdana Greek;}{\f3304\fswiss\fcharset162\fprq2 Verdana Tur;}{\f3307\fswiss\fcharset186\fprq2 Verdana Baltic;}{\f3316\fswiss\fcharset238\fprq2 Arial Narrow CE;}{\f3317\fswiss\fcharset204\fprq2 Arial Narrow Cyr;}
{\f3319\fswiss\fcharset161\fprq2 Arial Narrow Greek;}{\f3320\fswiss\fcharset162\fprq2 Arial Narrow Tur;}{\f3323\fswiss\fcharset186\fprq2 Arial Narrow Baltic;}{\f3340\fswiss\fcharset238\fprq2 Franklin Gothic Book CE{\*\falt Arial};}
{\f3341\fswiss\fcharset204\fprq2 Franklin Gothic Book Cyr{\*\falt Arial};}{\f3343\fswiss\fcharset161\fprq2 Franklin Gothic Book Greek{\*\falt Arial};}{\f3344\fswiss\fcharset162\fprq2 Franklin Gothic Book Tur{\*\falt Arial};}
{\f3347\fswiss\fcharset186\fprq2 Franklin Gothic Book Baltic{\*\falt Arial};}{\f3348\fswiss\fcharset238\fprq2 Franklin Gothic Demi Cond CE{\*\falt Arial};}{\f3349\fswiss\fcharset204\fprq2 Franklin Gothic Demi Cond Cyr{\*\falt Arial};}
{\f3351\fswiss\fcharset161\fprq2 Franklin Gothic Demi Cond Greek{\*\falt Arial};}{\f3352\fswiss\fcharset162\fprq2 Franklin Gothic Demi Cond Tur{\*\falt Arial};}{\f3355\fswiss\fcharset186\fprq2 Franklin Gothic Demi Cond Baltic{\*\falt Arial};}
{\f3356\fswiss\fcharset238\fprq2 Franklin Gothic Heavy CE{\*\falt Arial};}{\f3357\fswiss\fcharset204\fprq2 Franklin Gothic Heavy Cyr{\*\falt Arial};}{\f3359\fswiss\fcharset161\fprq2 Franklin Gothic Heavy Greek{\*\falt Arial};}
{\f3360\fswiss\fcharset162\fprq2 Franklin Gothic Heavy Tur{\*\falt Arial};}{\f3363\fswiss\fcharset186\fprq2 Franklin Gothic Heavy Baltic{\*\falt Arial};}{\f3364\fswiss\fcharset238\fprq2 Franklin Gothic Medium Cond CE{\*\falt Arial};}
{\f3365\fswiss\fcharset204\fprq2 Franklin Gothic Medium Cond Cyr{\*\falt Arial};}{\f3367\fswiss\fcharset161\fprq2 Franklin Gothic Medium Cond Greek{\*\falt Arial};}{\f3368\fswiss\fcharset162\fprq2 Franklin Gothic Medium Cond Tur{\*\falt Arial};}
{\f3371\fswiss\fcharset186\fprq2 Franklin Gothic Medium Cond Baltic{\*\falt Arial};}{\f3396\fscript\fcharset238\fprq2 Mistral CE{\*\falt Staccato222 BT};}{\f3397\fscript\fcharset204\fprq2 Mistral Cyr{\*\falt Staccato222 BT};}
{\f3399\fscript\fcharset161\fprq2 Mistral Greek{\*\falt Staccato222 BT};}{\f3400\fscript\fcharset162\fprq2 Mistral Tur{\*\falt Staccato222 BT};}{\f3403\fscript\fcharset186\fprq2 Mistral Baltic{\*\falt Staccato222 BT};}
{\f3404\froman\fcharset238\fprq2 Rockwell CE{\*\falt GeoSlab703 Md BT};}{\f3420\fswiss\fcharset238\fprq2 Verdana Ref CE;}{\f3421\fswiss\fcharset204\fprq2 Verdana Ref Cyr;}{\f3423\fswiss\fcharset161\fprq2 Verdana Ref Greek;}
{\f3424\fswiss\fcharset162\fprq2 Verdana Ref Tur;}{\f3427\fswiss\fcharset186\fprq2 Verdana Ref Baltic;}{\f3428\froman\fcharset238\fprq2 Georgia Ref CE;}{\f3429\froman\fcharset204\fprq2 Georgia Ref Cyr;}{\f3431\froman\fcharset161\fprq2 Georgia Ref Greek;}
{\f3432\froman\fcharset162\fprq2 Georgia Ref Tur;}{\f3435\froman\fcharset186\fprq2 Georgia Ref Baltic;}{\f3460\fswiss\fcharset238\fprq2 MS Reference Sans Serif CE;}{\f3461\fswiss\fcharset204\fprq2 MS Reference Sans Serif Cyr;}
{\f3463\fswiss\fcharset161\fprq2 MS Reference Sans Serif Greek;}{\f3464\fswiss\fcharset162\fprq2 MS Reference Sans Serif Tur;}{\f3467\fswiss\fcharset186\fprq2 MS Reference Sans Serif Baltic;}{\f3468\froman\fcharset238\fprq2 MS Reference Serif CE;}
{\f3469\froman\fcharset204\fprq2 MS Reference Serif Cyr;}{\f3471\froman\fcharset161\fprq2 MS Reference Serif Greek;}{\f3472\froman\fcharset162\fprq2 MS Reference Serif Tur;}{\f3475\froman\fcharset186\fprq2 MS Reference Serif Baltic;}
{\f3486\fswiss\fcharset0\fprq2 Arial Unicode MS Western;}{\f3484\fswiss\fcharset238\fprq2 Arial Unicode MS CE;}{\f3485\fswiss\fcharset204\fprq2 Arial Unicode MS Cyr;}{\f3487\fswiss\fcharset161\fprq2 Arial Unicode MS Greek;}
{\f3488\fswiss\fcharset162\fprq2 Arial Unicode MS Tur;}{\f3489\fswiss\fcharset177\fprq2 Arial Unicode MS (Hebrew);}{\f3490\fswiss\fcharset178\fprq2 Arial Unicode MS (Arabic);}{\f3491\fswiss\fcharset186\fprq2 Arial Unicode MS Baltic;}
{\f3492\froman\fcharset238\fprq2 Bookman Old Style CE{\*\falt Times New Roman};}{\f3493\froman\fcharset204\fprq2 Bookman Old Style Cyr{\*\falt Times New Roman};}{\f3495\froman\fcharset161\fprq2 Bookman Old Style Greek{\*\falt Times New Roman};}
{\f3496\froman\fcharset162\fprq2 Bookman Old Style Tur{\*\falt Times New Roman};}{\f3499\froman\fcharset186\fprq2 Bookman Old Style Baltic{\*\falt Times New Roman};}{\f3500\froman\fcharset238\fprq2 Garamond CE;}
{\f3501\froman\fcharset204\fprq2 Garamond Cyr;}{\f3503\froman\fcharset161\fprq2 Garamond Greek;}{\f3504\froman\fcharset162\fprq2 Garamond Tur;}{\f3507\froman\fcharset186\fprq2 Garamond Baltic;}
{\f3508\fscript\fcharset238\fprq2 Monotype Corsiva CE{\*\falt Technical};}{\f3509\fscript\fcharset204\fprq2 Monotype Corsiva Cyr{\*\falt Technical};}{\f3511\fscript\fcharset161\fprq2 Monotype Corsiva Greek{\*\falt Technical};}
{\f3512\fscript\fcharset162\fprq2 Monotype Corsiva Tur{\*\falt Technical};}{\f3515\fscript\fcharset186\fprq2 Monotype Corsiva Baltic{\*\falt Technical};}{\f3524\fswiss\fcharset238\fprq2 Trebuchet MS CE{\*\falt Arial};}
{\f3528\fswiss\fcharset162\fprq2 Trebuchet MS Tur{\*\falt Arial};}{\f3836\froman\fcharset238\fprq2 Xerox Serif Narrow CE;}{\f3840\froman\fcharset162\fprq2 Xerox Serif Narrow Tur;}{\f3844\fswiss\fcharset238\fprq2 Xerox Sans Serif Narrow CE;}
{\f3848\fswiss\fcharset162\fprq2 Xerox Sans Serif Narrow Tur;}{\f3852\fswiss\fcharset238\fprq2 Xerox Sans Serif Wide CE;}{\f3856\fswiss\fcharset162\fprq2 Xerox Sans Serif Wide Tur;}{\f3860\froman\fcharset238\fprq2 Xerox Serif Wide CE;}
{\f3864\froman\fcharset162\fprq2 Xerox Serif Wide Tur;}{\f3916\fswiss\fcharset238\fprq2 Vera Humana 95 CE;}{\f3917\fswiss\fcharset204\fprq2 Vera Humana 95 Cyr;}{\f3920\fswiss\fcharset162\fprq2 Vera Humana 95 Tur;}
{\f3923\fswiss\fcharset186\fprq2 Vera Humana 95 Baltic;}{\f4094\fnil\fcharset0\fprq2 SIL Ezra{\*\falt Wingdings};}{\f4102\fnil\fcharset0\fprq2 SIL Galatia{\*\falt Courier New};}{\f7974\fnil\fcharset0\fprq2 Czar{\*\falt Courier New};}}
{\colortbl;\red0\green0\blue0;\red0\green0\blue255;\red0\green255\blue255;\red0\green255\blue0;\red255\green0\blue255;\red255\green0\blue0;\red255\green255\blue0;\red255\green255\blue255;\red0\green0\blue128;\red0\green128\blue128;\red0\green128\blue0;
\red128\green0\blue128;\red128\green0\blue0;\red128\green128\blue0;\red128\green128\blue128;\red192\green192\blue192;\red255\green255\blue255;}{\stylesheet{\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \snext0 Normal;}{\s1\qc \li0\ri0\sb480\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \b\f28\fs48\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext0
heading 1;}{\s2\ql \li0\ri0\sb240\keepn\widctlpar\faauto\outlinelevel0\adjustright\rin0\lin0\itap0 \b\f28\fs36\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 \sbasedon1 \snext0 heading 2;}{
\s3\ql \li0\ri0\sb240\keepn\widctlpar\faauto\outlinelevel1\adjustright\rin0\lin0\itap0 \b\f28\fs28\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 \sbasedon2 \snext0 heading 3;}{
\s4\ql \li0\ri0\sb120\keepn\widctlpar\faauto\outlinelevel2\adjustright\rin0\lin0\itap0 \i\f28\fs24\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 \sbasedon3 \snext0 heading 4;}{
\s5\ql \li0\ri0\sb100\keepn\widctlpar\faauto\outlinelevel3\adjustright\rin0\lin0\itap0 \i\f28\fs22\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 \sbasedon4 \snext0 heading 5;}{\s6\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0
\i\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext0 heading 6;}{\s7\ql \fi720\li0\ri0\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \b\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext0
heading 7;}{\*\cs10 \additive Default Paragraph Font;}{\s15\ql \fi720\li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext15 P_Continue;}{
\s16\ql \li0\ri0\sb120\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon15 \snext16 P_First;}{\*\cs17 \additive \cf12 \sbasedon10 Name;}{
\s18\ql \li432\ri432\sb120\sa120\widctlpar\faauto\adjustright\rin432\lin432\itap0 \f28\fs22\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext18 BlockQuote;}{\s19\ql \li0\ri0\widctlpar
\tqc\tx4320\tqr\tx8640\faauto\adjustright\rin0\lin0\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext19 header;}{\s20\ql \li0\ri0\widctlpar\tx1440\faauto\adjustright\rin0\lin0\itap0 \shading1000\cbpat8
\f2\fs20\cf6\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext20 HeaderInfo;}{\s21\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext22 Term;}{
\s22\ql \fi-360\li720\ri0\widctlpar\faauto\adjustright\rin0\lin720\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext21 Definition;}{\s23\ql \li0\ri0\widctlpar
\tx965\tx1915\tx2880\tx3830\tx4795\tx5760\tx6710\tx7675\tx8626\tx9590\faauto\adjustright\rin0\lin0\itap0 \f2\fs20\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext23 Preformatted;}{\*\cs24 \additive \v\f2\fs20\cf6 \sbasedon10 XML;}{
\s25\qc \li0\ri0\widctlpar\brdrt\brdrdb\brdrw15\brsp20 \faauto\adjustright\rin0\lin0\itap0 \v\f1\fs16\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext0 \shidden HTML Bottom of Form;}{\s26\qc \li0\ri0\widctlpar\brdrb
\brdrdb\brdrw15\brsp20 \faauto\adjustright\rin0\lin0\itap0 \v\f1\fs16\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext0 \shidden HTML Top of Form;}{\s27\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs20\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext27 footnote text;}{\*\cs28 \additive \f28\fs20\super \sbasedon10 footnote reference;}{\s29\ql \fi-1080\li2520\ri0\widctlpar\faauto\adjustright\rin0\lin2520\itap0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext29 Verse;}{\s30\ql \fi-720\li2520\ri0\widctlpar\faauto\adjustright\rin0\lin2520\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext30
Verse 2;}{\s31\ql \fi-360\li2520\ri0\widctlpar\faauto\adjustright\rin0\lin2520\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon30 \snext31 Verse 3;}{\s32\ql \li0\ri0\sb120\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon15 \snext15 P_Resume;}{\*\cs33 \additive \f28\fs22\ulwave\cf1 \sbasedon34 Unclear;}{\*\cs34 \additive \f28\fs22\cf1 \sbasedon10 Default;}{
\s35\ql \fi-360\li360\ri0\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext35 List;}{\*\cs36 \additive \f2\fs20 \sbasedon10 Code;}{
\s37\qc \li576\ri576\sb120\sa120\widctlpar\faauto\adjustright\rin576\lin576\itap0 \i\f28\fs22\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext37 ChapterSummary;}{\s38\qc \li0\ri0\sa120\sl-120\slmult0\widctlpar\brdrb\brdrs\brdrw15
\faauto\adjustright\rin0\lin0\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext0 \sautoupd HR;}{\s39\qc \li3168\ri3168\sa120\sl-120\slmult0\widctlpar\brdrb\brdrs\brdrw15 \faauto\adjustright\rin3168\lin3168\itap0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon38 \snext39 HR30;}{\s40\ql \fi-360\li720\ri0\widctlpar\jclisttab\tx720{\*\pn \pnlvlbody\ilvl0\ls24\pnrnot0\pndec }\faauto\ls24\adjustright\rin0\lin720\itap0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon41 \snext40 List Number 2;}{\s41\ql \fi-360\li360\ri0\widctlpar\jclisttab\tx360{\*\pn \pnlvlbody\ilvl0\ls23\pnrnot0\pndec }\faauto\ls23\adjustright\rin0\lin360\itap0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext41 List Number;}{\s42\ql \fi-360\li720\ri0\widctlpar\faauto\adjustright\rin0\lin720\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033
\sbasedon35 \snext42 List 2;}{\s43\ql \fi-360\li1080\ri0\widctlpar\faauto\adjustright\rin0\lin1080\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon42 \snext43 List 3;}{
\s44\ql \fi-360\li1440\ri0\widctlpar\faauto\adjustright\rin0\lin1440\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon43 \snext44 List 4;}{\s45\ql \fi-360\li360\ri0\widctlpar\jclisttab\tx360{\*\pn
\pnlvlbody\ilvl0\ls19\pnrnot0\pndec }\faauto\ls19\adjustright\rin0\lin360\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext45 \sautoupd List Bullet;}{\s46\ql \fi-360\li720\ri0\widctlpar\jclisttab\tx720{\*\pn
\pnlvlbody\ilvl0\ls20\pnrnot0\pndec }\faauto\ls20\adjustright\rin0\lin720\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon45 \snext46 \sautoupd List Bullet 2;}{\s47\ql \fi-360\li1080\ri0\widctlpar\jclisttab\tx1080{\*\pn
\pnlvlbody\ilvl0\ls21\pnrnot0\pndec }\faauto\ls21\adjustright\rin0\lin1080\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon46 \snext47 \sautoupd List Bullet 3;}{\s48\ql \fi-360\li1440\ri0\widctlpar\jclisttab\tx1440{\*\pn
\pnlvlbody\ilvl0\ls22\pnrnot0\pndec }\faauto\ls22\adjustright\rin0\lin1440\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon47 \snext48 \sautoupd List Bullet 4;}{
\s49\ql \li720\ri0\widctlpar\faauto\adjustright\rin0\lin720\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon50 \snext49 List Continue 2;}{\s50\ql \li360\ri0\widctlpar\faauto\adjustright\rin0\lin360\itap0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext50 List Continue;}{\s51\ql \li1080\ri0\widctlpar\faauto\adjustright\rin0\lin1080\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon49 \snext51
List Continue 3;}{\s52\ql \li1440\ri0\widctlpar\faauto\adjustright\rin0\lin1440\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon51 \snext52 List Continue 4;}{\s53\ql \fi-360\li1080\ri0\widctlpar\jclisttab\tx1080{\*\pn
\pnlvlbody\ilvl0\ls25\pnrnot0\pndec }\faauto\ls25\adjustright\rin0\lin1080\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon40 \snext53 List Number 3;}{\s54\ql \fi-360\li1440\ri0\widctlpar\jclisttab\tx1440{\*\pn
\pnlvlbody\ilvl0\ls26\pnrnot0\pndec }\faauto\ls26\adjustright\rin0\lin1440\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon53 \snext54 List Number 4;}{\*\cs55 \additive \sbasedon10 page number;}{\s56\ql \li0\ri0\widctlpar
\tqc\tx4320\tqr\tx8640\faauto\adjustright\rin0\lin0\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext56 footer;}{\*\cs57 \additive \ul\cf2 \sbasedon10 Hyperlink;}{\*\cs58 \additive
\f0\fs18\cf8\chshdng0\chcfpat0\chcbpat2 \sbasedon34 Comment;}{\s59\qr \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 \i\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext0 Attribution;}{
\s60\ql \fi-720\li1440\ri720\sb120\sa120\widctlpar\faauto\adjustright\rin720\lin1440\itap0 \i\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext60 SectionInfo;}{\*\cs61 \additive \i\cf2 \sbasedon10 Citation;}{
\s62\qc \li0\ri0\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext62 TableCaption;}{\s63\ql \li0\ri0\sa20\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext63 TableText;}{\s64\qc \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs48\cf2\lang1033\langfe1033\cgrid\langnp1033\langfenp1033
\sbasedon0 \snext64 BOOK-CHAP-BLU-24-CEN;}{\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext65 'PAR_L-Main Text;}{
\s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext66 3rdLevelAllCap12Bld;}{
\s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext67 'HDG_C_Gr,16,Pref;}{
\s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon65 \snext68 QUOTE;}{\s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0
\b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext69 PoetryLast-DkBlu-11-Cent;}{\s70\ql \fi-360\li360\ri0\sb80\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033
\sbasedon0 \snext70 Nmbrd \'b6 0/0.25;}{\s71\ql \li360\ri360\sa160\nowidctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext71 SCRIPTURE;}{
\s72\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\scaps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon66 \snext72 3rdLevelSmallCap12Bld;}{
\s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 \sbasedon0 \snext73 Bible Verse;}}{\*\listtable{\list\listtemplateid-1963403924\listsimple{\listlevel
\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li1800\jclisttab\tx1800 }{\listname ;}\listid-132}
{\list\listtemplateid1922701262\listsimple{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li1440
\jclisttab\tx1440 }{\listname ;}\listid-131}{\list\listtemplateid-654289804\listsimple{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr
\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li1080\jclisttab\tx1080 }{\listname ;}\listid-130}{\list\listtemplateid-1062016010\listsimple{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0
{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li720\jclisttab\tx720 }{\listname ;}\listid-129}{\list\listtemplateid-55915608\listsimple{\listlevel\levelnfc23\levelnfcn23\leveljc0\leveljcn0
\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'01\u-3913 ?;}{\levelnumbers;}\f3\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1\fbias0 \fi-360\li1800\jclisttab\tx1800 }{\listname ;}\listid-128}{\list\listtemplateid-1453144266
\listsimple{\listlevel\levelnfc23\levelnfcn23\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'01\u-3913 ?;}{\levelnumbers;}\f3\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1\fbias0 \fi-360\li1440\jclisttab\tx1440 }
{\listname ;}\listid-127}{\list\listtemplateid411440568\listsimple{\listlevel\levelnfc23\levelnfcn23\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'01\u-3913 ?;}{\levelnumbers;}\f3\chbrdr\brdrnone\brdrcf1
\chshdng0\chcfpat1\chcbpat1\fbias0 \fi-360\li1080\jclisttab\tx1080 }{\listname ;}\listid-126}{\list\listtemplateid464558736\listsimple{\listlevel\levelnfc23\levelnfcn23\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'01\u-3913 ?;}{\levelnumbers;}\f3\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1\fbias0 \fi-360\li720\jclisttab\tx720 }{\listname ;}\listid-125}{\list\listtemplateid332967390\listsimple{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0
\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li360\jclisttab\tx360 }{\listname ;}\listid-120}{\list\listtemplateid618585212\listsimple{\listlevel\levelnfc23
\levelnfcn23\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'01\u-3913 ?;}{\levelnumbers;}\f3\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1\fbias0 \fi-360\li360\jclisttab\tx360 }{\listname ;}\listid-119}
{\list\listtemplateid485286398{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li720
\jclisttab\tx360 }{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'01.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li1440\jclisttab\tx720 }
{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'02.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2160\jclisttab\tx1080 }{\listlevel\levelnfc0
\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'03.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2880\jclisttab\tx1440 }{\listlevel\levelnfc0\levelnfcn0\leveljc0
\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'04.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li3600\jclisttab\tx1800 }{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0
\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'05.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li4320\jclisttab\tx2160 }{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1
\levelspace0\levelindent0{\leveltext\'02\'06.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5040\jclisttab\tx2520 }{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0
\levelindent0{\leveltext\'02\'07.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5760\jclisttab\tx2880 }{\listlevel\levelnfc0\levelnfcn0\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'08.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li6480\jclisttab\tx3240 }{\listname ;}\listid99955306}{\list\listtemplateid839434346{\listlevel\levelnfc1\levelnfcn1\leveljc0\leveljcn0\levelfollow0\levelstartat1
\levelspace0\levelindent0{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li720\jclisttab\tx360 }{\listlevel\levelnfc1\levelnfcn1\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0
{\leveltext\'02\'01.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li1440\jclisttab\tx720 }{\listlevel\levelnfc1\levelnfcn1\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'02.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2160\jclisttab\tx1080 }{\listlevel\levelnfc1\levelnfcn1\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'03.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2880\jclisttab\tx1440 }{\listlevel\levelnfc1\levelnfcn1\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'04.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li3600\jclisttab\tx1800 }{\listlevel\levelnfc1\levelnfcn1\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'05.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li4320\jclisttab\tx2160 }{\listlevel\levelnfc1\levelnfcn1\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'06.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5040\jclisttab\tx2520 }{\listlevel\levelnfc1\levelnfcn1\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'07.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5760\jclisttab\tx2880 }{\listlevel\levelnfc1\levelnfcn1\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'08.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li6480\jclisttab\tx3240 }{\listname ;}\listid317732330}{\list\listtemplateid519210644{\listlevel\levelnfc3\levelnfcn3\leveljc0\leveljcn0\levelfollow0\levelstartat1
\levelspace0\levelindent0{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li720\jclisttab\tx360 }{\listlevel\levelnfc3\levelnfcn3\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0
{\leveltext\'02\'01.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li1440\jclisttab\tx720 }{\listlevel\levelnfc3\levelnfcn3\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'02.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2160\jclisttab\tx1080 }{\listlevel\levelnfc3\levelnfcn3\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'03.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2880\jclisttab\tx1440 }{\listlevel\levelnfc3\levelnfcn3\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'04.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li3600\jclisttab\tx1800 }{\listlevel\levelnfc3\levelnfcn3\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'05.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li4320\jclisttab\tx2160 }{\listlevel\levelnfc3\levelnfcn3\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'06.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5040\jclisttab\tx2520 }{\listlevel\levelnfc3\levelnfcn3\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'07.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5760\jclisttab\tx2880 }{\listlevel\levelnfc3\levelnfcn3\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'08.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li6480\jclisttab\tx3240 }{\listname ;}\listid548298957}{\list\listtemplateid-1676642546{\listlevel\levelnfc4\levelnfcn4\leveljc0\leveljcn0\levelfollow0
\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li720\jclisttab\tx360 }{\listlevel\levelnfc4\levelnfcn4\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0
\levelindent0{\leveltext\'02\'01.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li1440\jclisttab\tx720 }{\listlevel\levelnfc4\levelnfcn4\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'02.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2160\jclisttab\tx1080 }{\listlevel\levelnfc4\levelnfcn4\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'03.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2880\jclisttab\tx1440 }{\listlevel\levelnfc4\levelnfcn4\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'04.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li3600\jclisttab\tx1800 }{\listlevel\levelnfc4\levelnfcn4\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'05.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li4320\jclisttab\tx2160 }{\listlevel\levelnfc4\levelnfcn4\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'06.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5040\jclisttab\tx2520 }{\listlevel\levelnfc4\levelnfcn4\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'07.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5760\jclisttab\tx2880 }{\listlevel\levelnfc4\levelnfcn4\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'08.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li6480\jclisttab\tx3240 }{\listname ;}\listid756560639}{\list\listtemplateid-731462660{\listlevel\levelnfc2\levelnfcn2\leveljc0\leveljcn0\levelfollow0
\levelstartat1\levelspace0\levelindent0{\leveltext\'02\'00.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li720\jclisttab\tx360 }{\listlevel\levelnfc2\levelnfcn2\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0
\levelindent0{\leveltext\'02\'01.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li1440\jclisttab\tx720 }{\listlevel\levelnfc2\levelnfcn2\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'02.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2160\jclisttab\tx1080 }{\listlevel\levelnfc2\levelnfcn2\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'03.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li2880\jclisttab\tx1440 }{\listlevel\levelnfc2\levelnfcn2\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'04.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li3600\jclisttab\tx1800 }{\listlevel\levelnfc2\levelnfcn2\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'05.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li4320\jclisttab\tx2160 }{\listlevel\levelnfc2\levelnfcn2\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'06.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5040\jclisttab\tx2520 }{\listlevel\levelnfc2\levelnfcn2\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'07.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li5760\jclisttab\tx2880 }{\listlevel\levelnfc2\levelnfcn2\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext
\'02\'08.;}{\levelnumbers\'01;}\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li6480\jclisttab\tx3240 }{\listname ;}\listid938874218}{\list\listtemplateid-750334172\listsimple{\listlevel\levelnfc23\levelnfcn23\leveljc0\leveljcn0\levelfollow0
\levelstartat1\levelspace0\levelindent0{\leveltext\'01\u-3913 ?;}{\levelnumbers;}\f3\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li720\jclisttab\tx360 }{\listname ;}\listid1186285639}{\list\listtemplateid-1718324738\listsimple{\listlevel
\levelnfc23\levelnfcn23\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'01\u-3985 ?;}{\levelnumbers;}\f14\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1 \fi-360\li720\jclisttab\tx360 }{\listname ;}\listid1413357794}
{\list\listtemplateid-895716258\listsimple{\listlevel\levelnfc23\levelnfcn23\leveljc0\leveljcn0\levelfollow0\levelstartat1\levelspace0\levelindent0{\leveltext\'01\u-3986 ?;}{\levelnumbers;}\f14\chbrdr\brdrnone\brdrcf1 \chshdng0\chcfpat1\chcbpat1
\fi-360\li720\jclisttab\tx360 }{\listname ;}\listid1433281591}}{\*\listoverridetable{\listoverride\listid-129\listoverridecount0\ls1}{\listoverride\listid-120\listoverridecount0\ls2}{\listoverride\listid-119\listoverridecount0\ls3}
{\listoverride\listid-125\listoverridecount0\ls4}{\listoverride\listid-126\listoverridecount0\ls5}{\listoverride\listid-127\listoverridecount0\ls6}{\listoverride\listid-130\listoverridecount0\ls7}{\listoverride\listid-131\listoverridecount0\ls8}
{\listoverride\listid-129\listoverridecount0\ls9}{\listoverride\listid-120\listoverridecount0\ls10}{\listoverride\listid-119\listoverridecount0\ls11}{\listoverride\listid-125\listoverridecount0\ls12}{\listoverride\listid-126\listoverridecount0\ls13}
{\listoverride\listid-127\listoverridecount0\ls14}{\listoverride\listid-130\listoverridecount0\ls15}{\listoverride\listid-131\listoverridecount0\ls16}{\listoverride\listid-129\listoverridecount0\ls17}{\listoverride\listid-120\listoverridecount0\ls18}
{\listoverride\listid-119\listoverridecount0\ls19}{\listoverride\listid-125\listoverridecount0\ls20}{\listoverride\listid-126\listoverridecount0\ls21}{\listoverride\listid-127\listoverridecount0\ls22}{\listoverride\listid-130\listoverridecount0\ls23}
{\listoverride\listid-131\listoverridecount0\ls24}{\listoverride\listid-129\listoverridecount0\ls25}{\listoverride\listid-120\listoverridecount0\ls26}{\listoverride\listid-119\listoverridecount0\ls27}{\listoverride\listid-125\listoverridecount0\ls28}
{\listoverride\listid-126\listoverridecount0\ls29}{\listoverride\listid-127\listoverridecount0\ls30}{\listoverride\listid-130\listoverridecount0\ls31}{\listoverride\listid-131\listoverridecount0\ls32}{\listoverride\listid-129\listoverridecount0\ls33}
{\listoverride\listid-120\listoverridecount0\ls34}{\listoverride\listid-119\listoverridecount0\ls35}{\listoverride\listid-125\listoverridecount0\ls36}{\listoverride\listid-126\listoverridecount0\ls37}{\listoverride\listid-127\listoverridecount0\ls38}
{\listoverride\listid-130\listoverridecount0\ls39}{\listoverride\listid-131\listoverridecount0\ls40}{\listoverride\listid-129\listoverridecount0\ls41}{\listoverride\listid-120\listoverridecount0\ls42}{\listoverride\listid-119\listoverridecount0\ls43}
{\listoverride\listid-125\listoverridecount0\ls44}{\listoverride\listid-126\listoverridecount0\ls45}{\listoverride\listid-127\listoverridecount0\ls46}{\listoverride\listid-130\listoverridecount0\ls47}{\listoverride\listid-131\listoverridecount0\ls48}
{\listoverride\listid-129\listoverridecount0\ls49}{\listoverride\listid-120\listoverridecount0\ls50}{\listoverride\listid-119\listoverridecount0\ls51}{\listoverride\listid-125\listoverridecount0\ls52}{\listoverride\listid-126\listoverridecount0\ls53}
{\listoverride\listid-127\listoverridecount0\ls54}{\listoverride\listid-130\listoverridecount0\ls55}{\listoverride\listid-131\listoverridecount0\ls56}{\listoverride\listid-129\listoverridecount0\ls57}{\listoverride\listid-120\listoverridecount0\ls58}
{\listoverride\listid-119\listoverridecount0\ls59}{\listoverride\listid-125\listoverridecount0\ls60}{\listoverride\listid-126\listoverridecount0\ls61}{\listoverride\listid-127\listoverridecount0\ls62}{\listoverride\listid-130\listoverridecount0\ls63}
{\listoverride\listid-131\listoverridecount0\ls64}{\listoverride\listid-129\listoverridecount0\ls65}{\listoverride\listid-120\listoverridecount0\ls66}{\listoverride\listid-119\listoverridecount0\ls67}{\listoverride\listid-125\listoverridecount0\ls68}
{\listoverride\listid-126\listoverridecount0\ls69}{\listoverride\listid-127\listoverridecount0\ls70}{\listoverride\listid-130\listoverridecount0\ls71}{\listoverride\listid-131\listoverridecount0\ls72}{\listoverride\listid-129\listoverridecount0\ls73}
{\listoverride\listid-120\listoverridecount0\ls74}{\listoverride\listid-119\listoverridecount0\ls75}{\listoverride\listid-125\listoverridecount0\ls76}{\listoverride\listid-126\listoverridecount0\ls77}{\listoverride\listid-127\listoverridecount0\ls78}
{\listoverride\listid-130\listoverridecount0\ls79}{\listoverride\listid-131\listoverridecount0\ls80}{\listoverride\listid-129\listoverridecount0\ls81}{\listoverride\listid-120\listoverridecount0\ls82}{\listoverride\listid-119\listoverridecount0\ls83}
{\listoverride\listid-125\listoverridecount0\ls84}{\listoverride\listid-126\listoverridecount0\ls85}{\listoverride\listid-127\listoverridecount0\ls86}{\listoverride\listid-130\listoverridecount0\ls87}{\listoverride\listid-131\listoverridecount0\ls88}
{\listoverride\listid-119\listoverridecount0\ls89}{\listoverride\listid-125\listoverridecount0\ls90}{\listoverride\listid-126\listoverridecount0\ls91}{\listoverride\listid-127\listoverridecount0\ls92}{\listoverride\listid-128\listoverridecount0\ls93}
{\listoverride\listid-120\listoverridecount0\ls94}{\listoverride\listid-129\listoverridecount0\ls95}{\listoverride\listid-130\listoverridecount0\ls96}{\listoverride\listid-131\listoverridecount0\ls97}{\listoverride\listid-132\listoverridecount0\ls98}
{\listoverride\listid-119\listoverridecount0\ls99}{\listoverride\listid-125\listoverridecount0\ls100}{\listoverride\listid-126\listoverridecount0\ls101}{\listoverride\listid-127\listoverridecount0\ls102}{\listoverride\listid-120\listoverridecount0\ls103}
{\listoverride\listid-129\listoverridecount0\ls104}{\listoverride\listid-130\listoverridecount0\ls105}{\listoverride\listid-131\listoverridecount0\ls106}{\listoverride\listid-119\listoverridecount0\ls107}{\listoverride\listid-125\listoverridecount0\ls108}
{\listoverride\listid-126\listoverridecount0\ls109}{\listoverride\listid-127\listoverridecount0\ls110}{\listoverride\listid-120\listoverridecount0\ls111}{\listoverride\listid-129\listoverridecount0\ls112}{\listoverride\listid-130\listoverridecount0\ls113}
{\listoverride\listid-131\listoverridecount0\ls114}}{\*\revtbl {Unknown;}}{\info{\title ThML Template}{\author Skip Gaede}{\operator z z}{\creatim\yr1999\mo12\dy11\hr20\min52}{\revtim\yr2001\mo6\dy14\hr17\min7}{\printim\yr1998\mo7\dy20\hr12\min13}{\version15}{\edmins141}
{\nofpages78}{\nofwords159172}{\nofchars907282}{\*\company The Gaede Bunch}{\nofcharsws1114205}{\vern8247}}{\*\userprops {\propname Version}\proptype30{\staticval 8.0.3410}{\propname Date}\proptype30{\staticval 10/11/96}}\margl1440\margr1440
\widowctrl\ftnbj\aenddoc\noxlattoyen\expshrtn\noultrlspc\dntblnsbdb\nospaceforul\hyphcaps0\formshade\horzdoc\dghspace120\dgvspace120\dghorigin1701\dgvorigin1984\dghshow0\dgvshow3\jcompress\viewkind4\viewscale100\pgbrdrhead\pgbrdrfoot\nolnhtadjtbl \fet0
{\*\background {\shp{\*\shpinst\shpleft0\shptop0\shpright0\shpbottom0\shpfhdr0\shpbxmargin\shpbxignore\shpbymargin\shpbyignore\shpwr0\shpwrk0\shpfblwtxt1\shpz0\shplid1025{\sp{\sn shapeType}{\sv 1}}{\sp{\sn fFlipH}{\sv 0}}{\sp{\sn fFlipV}{\sv 0}}
{\sp{\sn fFilled}{\sv 1}}{\sp{\sn lineWidth}{\sv 0}}{\sp{\sn fLine}{\sv 0}}{\sp{\sn bWMode}{\sv 9}}{\sp{\sn fBackground}{\sv 1}}{\sp{\sn posrelh}{\sv 0}}{\sp{\sn posrelv}{\sv 0}}{\sp{\sn fLayoutInCell}{\sv 1}}}}}\sectd
\psz1\linex0\endnhere\titlepg\pgbrdropt32\sectdefaultcl {\header \pard\plain \s19\ql \li0\ri0\widctlpar\tqc\tx4320\tqr\tx8640\pvpara\phmrg\posxc\posy0\faauto\adjustright\rin0\lin0\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033
{\field{\*\fldinst {\cs55 PAGE }}{\fldrslt {\cs55\lang1024\langfe1024\noproof 36}}}{\cs55
\par }\pard \s19\ql \li0\ri0\widctlpar\tqc\tx4320\tqr\tx8640\faauto\adjustright\rin0\lin0\itap0 {
\par }}{\*\pnseclvl1\pnucrm\pnstart1\pnindent720\pnhang{\pntxta .}}{\*\pnseclvl2\pnucltr\pnstart1\pnindent720\pnhang{\pntxta .}}{\*\pnseclvl3\pndec\pnstart1\pnindent720\pnhang{\pntxta .}}{\*\pnseclvl4\pnlcltr\pnstart1\pnindent720\pnhang{\pntxta )}}
{\*\pnseclvl5\pndec\pnstart1\pnindent720\pnhang{\pntxtb (}{\pntxta )}}{\*\pnseclvl6\pnlcltr\pnstart1\pnindent720\pnhang{\pntxtb (}{\pntxta )}}{\*\pnseclvl7\pnlcrm\pnstart1\pnindent720\pnhang{\pntxtb (}{\pntxta )}}{\*\pnseclvl8
\pnlcltr\pnstart1\pnindent720\pnhang{\pntxtb (}{\pntxta )}}{\*\pnseclvl9\pnlcrm\pnstart1\pnindent720\pnhang{\pntxtb (}{\pntxta )}}\pard\plain \s16\ql \li0\ri0\sb120\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cs24\v\f2\fs20\cf6
\par }\pard\plain \qc \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs56 COMMENTARIES
\par }\pard \qc \li0\ri346\widctlpar\hyphpar0\faauto\adjustright\rin346\lin0\itap0 {\b\fs32 ON THE
\par }{\b\fs56 BOOK OF THE PROPHET DANIEL
\par }\pard \ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20
\par }\pard \qc \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\b\fs48 BY JOHN CALVIN
\par }\pard \ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20
\par
\par }\pard \qc \li0\ri0\widctlpar\tqr\tx6480\hyphpar0\faauto\adjustright\rin0\lin0\itap0 {\b\fs24 NOW FIRST TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED\line WITH THE FRENCH VERSION, WITH DISSERTATIONS, NEW\line
TRANSLATION OF THE TEXT, AND COPIOUS INDICES,
\par }{\b\fs40 BY THOMAS MEYERS, M.A.
\par }{\b\fs24 VICAR OF SHERIFF-HUTTON, YORKSHIRE
\par }\pard \ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20
\par
\par }\pard \qc \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\b\fs32 VOLUME SECOND
\par }\pard \ql \li0\ri0\widctlpar\tqr\tx6480\hyphpar0\faauto\adjustright\rin0\lin0\itap0 {\fs20
\par
\par }\pard \qc \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\b\fs32 CHRISTIAN CLASSICS ETHEREAL LIBRARY\line GRAND RAPIDS, MI
\par }\pard \qc \li0\ri0\widctlpar\tqr\tx6480\hyphpar0\faauto\adjustright\rin0\lin0\itap0 {\field{\*\fldinst {\fs32 HYPERLINK http://www.ccel.org }{\fs20 {\*\datafield
00d0c9ea79f9bace118c8200aa004ba90b02000000170000001400000068007400740070003a002f002f007700770077002e006300630065006c002e006f00720067000000e0c9ea79f9bace118c8200aa004ba90b2a00000068007400740070003a002f002f007700770077002e006300630065006c002e006f0072006700
2f00000000000000000000000000010000000000000000000000000000000000000000000000140031003a691000000000000000000002000000010000000000000000000000ffff7f00006200}}}{\fldrslt {\cs57\ul\cf2 http://www.ccel.org}}}{\fs28
\par }\pard\plain \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs48\cf2\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cs24\caps0\v\f2\fs20\cf6
\par }\pard \s64\qc \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {CHAPTER 7
\par }\pard \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:1-2\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 1.}{
In the first year of Belshazzar king of Babylon, Daniel had a dream, and visions of his head upon his bed then he wrote the dream, and told the sum of the matters.\cell }{\b 1.}{ Anno primo Beltsazar regis babylonis, Da
niel somnium vidit, eer visiones capitis ejus in lecto ejus. Tunc somnium exposuit.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 2.}{
Daniel spake, and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea.\cell }{\b 2.}{ Loquutus est Daniel, et exposuit: Vidi in visione mea per noctem, et ecce quatuor venti coelorum pugnantes,}{\cf1 }
{\cf13\super f388}{ in mari magno.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Hear. Daniel begins to offer instruction peculiar to the Church. For God had formerly appointed him an interpreter and instr
uctor to, profane kings. But he now appoints him a teacher to the Church, that he may exercise his office within it, and instruct the sons of God in the bosom of the Church. We must notice this first of all, because thus far his predictions extended beyon
d the limits of the household of faith, but here Daniel\rquote s duty is restricted to the Church. He says: }{\i\fs20\cf13 This vision was bestowed upon him in the first year of King Belshazzar,}{\fs20
before that change happened, which we have previously seen. First of all, we must tr
y to understand the design of the Holy Spirit; that is, the end and use for which he opened up to Daniel the material of this chapter. All the prophets had held out to the elect people the hope of deliverance, after God had punished them for their ingrati
t
ude and obstinacy. When we read what other prophets announce concerning their future redemption, we should suppose the Church to have been promised a happy, quiet, and completely peaceful state, after the people had returned from captivity. But history te
s
tifies how very differently it turned out. For the faithful must have grown weary and have fallen away unless they had been admonished of the various disturbances which were at hand. This, then, is the first reason why God revealed to his Prophet what we
s
hall soon see; namely, that three monarchies yet remained, each of which should succeed the former, and that during them all the faithful should endure permanently and constantly in reliance on the promises, although they should see the whole world shaken
, and severe and distressing convulsions prevailing everywhere. For this reason, Daniel\rquote
s vision concerning the four empires is here set forth. Perhaps it will be better to defer the summary of it till the Prophet begins to treat of each beast separately. But with regard to the two first verses, we must observe the time of the dream.
\par Before the Medes and Persians transferred the Chaldean Empire to themselves, the Prophet was instructed in this subject, that the Jews might recognize the partial fulfillment of
what God had so often promised themselves and their fathers. For if their enemies had possessed Babylon without any new prediction, the Jews perhaps would not have been so attentive to. those prophecies which had been long ago uttered in their favor. Hen
ce God wished to refresh their memories, and then, when they saw the fall of that empire which all thought to be impregnable, they would perceive the government of God\rquote
s secret counsels, and the partial, if not the complete fulfillment of what he had testified by their prophets. He says \emdash }{\i\fs20\cf13 he saw a dream}{\i\fs20 .}{\fs20
When he previously spoke of the dream of King Nebuchadnezzar he mentioned a vision, but not for the same reason, because the unbelieving when seeing do not observe. They perceive something indeed, dimly and
without distinctness, while their thoughts immediately fade away. The Prophet\rquote
s method was different; because he not only dreamed, but saw a distinct vision, and thus could profitably deliver to others what he had received. The Prophet then expresses somet
hing peculiar by this phrase, for we know how prophets usually attribute such visions to God, when they perceive the secrets of heaven, not with the eyes of flesh, but by the illumination and intelligence of the Spirit. He adds \emdash }{\i\fs20\cf13
visions of his head were on his bed}{\fs20 ; thus the dream would have more weight, and lest we should think any confusion existed in Daniel\rquote
s brain. Thus he expresses how he saw whatever the Lord wished him to know in a dream with a calm mind. He afterwards adds \emdash }{\i\fs20\cf13 Then he wrote the dream, and explained the meaning of the words}{\fs20
. By this phrase he teaches us how his seeing the vision was not for his own sake personally, but for the common edification of the Church. Those who suppose Daniel to have leapt suddenly from his bed, lest he should
forget the dream, offer a vain and frivolous comment. Daniel rather wished to bear \lquote witness to this vision as not peculiar to himself, but common to God\rquote
s elect people; and hence not only to be celebrated orally, but to be delivered to posterity for a perp
etual remembrance. We must bear in mind these two points; first, Daniel wrote this prophecy that the knowledge of it might ever be celebrated among the faithful; and then, he considered the interests of posterity, and so left the vision written. Both thes
e
points are worthy of notice to induce us to pay greater attention to the vision, since it was not delivered for a single individual; but God chose Daniel as his minister, and as the herald and witness of this oracle. Hence we see how it concerns us; it w
as not teaching for any single age, but it extends to us, and ought to flourish till the end of the world. He repeats the same thing by adding \emdash }{\i\fs20\cf13 he explained the sense of the words.}{\fs20
For those who separate these two clauses, seem to stumble on plain ground.}{\fs20\cf1 }{\fs20\cf13\super f389}{\fs20 }{\i\fs20\cf13 Daniel}{\fs20 then }{\i\fs20 spoke}{\fs20 and }{\i\fs20\cf13 said}{\fs20\cf13 }{\fs20 \emdash
This has no reference to words, but to writing; as if the Prophet had said, I have discharged my duty; since he knew that what we shall afterwards see concerning the four monarchies was not divinely entrusted to him for t
he sake of suppressing anything made known, but he rather felt himself a chosen instrument of God, who was thus suggesting to the faithful material for trust and endurance. }{\i\fs20 He spoke}{\fs20 , therefore, and }{\i\fs20 explained}{\fs20
; that is, when he desired to promulgate this oracle, he bore witness to there being no difference between himself and God\rquote
s Church in this announcement; but as he had been an elect and ordained teacher, so he delivered what he had received, through his hands, Hence Daniel not only commends his own faith
, but excites all the pious to anxiety and attention, lest they should despise what God had pronounced through his mouth.
\par He repeats again, }{\i\fs20\cf13 He saw in his vision during the night}{\fs20 . Again, I say, Daniel affirms that he brought forward nothing but what God had
authoritatively delivered to him. For we know that in the Church all human traditions ought to be treated as worthless, since all men\rquote
s wisdom is vanity and lies. As God alone deserves to be listened to by the faithful, so Daniel here asserts that he offers nothing of his own by dreaming: in the ordinary way, but, that the vision is sure, and such as cannot deceive the pious.
\par He afterwards adds, }{\i\fs20\cf13 Behold! the four winds of heaven fought in a great sea. }{\fs20 I much prefer this rendering. Interpreters differ respec
ting the winds, but the genuine sense appears to be this; Daniel assumes a simile universally known, for on solid ground any such turbulent concussion is seldom heard of as at sea, when any mighty tempest arises. Without doubt, he here proposes the image
of a raging sea to warn the faithful against dreadful commotion at hand, just as, if the sea were agitated with storms and raging with tempests on all sides. This is the meaning of the phrase. Hence he names }{\i\fs20\cf13 four winds}{\fs20
, to show the faithful how the motion which should shatter the globe should not be single and simple, but that various storms should arise together on all sides \emdash exactly as it happens. We may\rquote
sometimes see the earth moved just as if a tempest were, tossi
ng about the sea in all directions, but the motion will yet be single. But God wished to show his Prophet not only a simple concussion, but many and different ones, just as if all the winds were to, meet in one general conflict. Philosophers, indeed, enum
erate more winds than four when they desire to treat of the number with precision, but it is the common phrase to speak of four winds blowing from the four quarters or regions of the globe. The sense, however, is clear and by no means forced \emdash
the world being like a troubled sea, not agitated by a single storm or wind, but by different. conflicting blast., as if the whole heavens conspired to stir up commotion\rquote
s. This vision at the first glance was very bitter to the faithful, because they counted the years
prescribed to them by Jeremiah; the seventieth year was now at hand, and God had then promised them an end of their troubles. Now God announces that they must not indulge in the hope of rest and joy, but rather prepare themselves for sustaining the rush o
f
the fiercest winds, as the world would be everywhere agitated by different storms. They might perhaps suspect God of not performing his promises, but this ought, to be sufficient for appeasing their minds and propping them up with the hope of redemption,
when they saw nothing happen either rashly or by chance. Again God came to meet their temptations lest their courage should fail, by teaching them that the method of their redemption was not quite so easy as they had previously conceived from former predi
c
tions. God indeed had not changed his plans, for although a long period had elapsed since he spoke by Isaiah and the other prophets, yet he wished to prepare the Jews against delay, lest it should break down the courage which would be required to meet suc
h
great afflictions. But when redemption really approached, then God explained its method more fully and familiarly, and showed how great and severe were the remaining struggles. Hence the faithful, instructed by such prophecies, would contend strenuously
and yet proceed constantly in their course of faith and patience. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:3\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 3.}{ And four great beasts came up from the sea, diverse one from another.
\cell }{\b 3.}{ Et quatuor bestiae magnae prodibant e mari, diversae haec ab illa.}{\cf1 }{\cf13\super f390}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {
\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par After Daniel had beheld these great commotion which were shaking the earth in different parts, another vision was offered to him. What has already been said concerning the troubled sea and the conflict of the w
inds, is extended to the four monarchies, concerning which we shall now treat. A certain preparation is intended when God offers to the eyes of his Prophet a turbulent sea produced by the conflict of the winds. Just as if he should say \emdash
after these troubles others shall spring up; thus men will wait for peace and tranquillity in vain, for they must suffer under fresh agitation\rquote s. Now, the kind of trouble is expressed, by the words}{\i\fs20\cf13
, four beasts proceed out of the sea}{\fs20 . Hence that concussion, those storms, an
d that confused disturbance of the whole world through one kingdom succeeding to another. It can scarcely happen that any kingdom can perish without involving others in its ruin. A single edifice can scarcely fall without the crash being heard far and wid
e
, and the earth seeming to gape at its overthrow. Then, what must happen when the most powerful monarchies so suddenly perish? Hence in this verse Daniel shows how the world is like a troubled sea, since violent changes among its empires were then at hand
. The comparison of empires to beasts is easily explained. We know how God\rquote s glory and power are resplendent in all kingdoms, if they are rightly conducted after the law of equity. But since we often see the truth of what was said to Alexander,
\emdash The greate
st kingdoms are the greatest robberies, and very few absorb the whole power in a great empire, and exercise a cruel and excessive tyranny. Here the Prophet compares empires to great and savage beasts, of which he will afterwards treat. Now we understand t
h
e meaning of the words: and we may learn this lesson from what usually happens in the empires of the world; in themselves, as I have said, they are most beautiful reflections of the divine wisdom, virtue, and justice, although those who obtain supreme swa
y
very rarely acknowledge themselves divinely created for the discharge of their office. As, therefore, kings are mostly tyrants, full of cruelty and barbarity, and forgetful of humanity, the Prophet marks this vice as springing from themselves and not fro
m the sacred ordinance of God. Let us proceed, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:4\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 4.}{ The first was like a lion, and had eagle\rquote
s wings: I beheld till the wings there of were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, a man\rquote s heart was given to it.\cell }{\b 4.}{ Prima scut leo}{\cf1 }{\cf13\super f391}{
et alae aquilae ei: vidi donec evulsae sunt alae ejus, et sublata fuit e terra, et super pedes suos quasi homo stedit, et cor himinus datum ets ei.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par It is clear that the four monarchies are here depicted. But it is not agreed upon among all writers which monarchy is the last, and which the third. With regard to the first, all agree in understanding\rquote
the vision of the Chaldean Empire, which was joined with the Assyrian, as
we saw before. For Nineveh was absorbed by the Chaldeans and Babylonians; but the Prophet discourses at length of the Assyrian and Chaldean Empire, which was then flourishing. No one, however, would have thought it so near its end; and on the very night o
n
which Belshazzar was slain, we saw how securely and proudly he was immersed in his pleasures, and what great and listless security existed throughout the city. This monarchy then ought to be set before us in the first place. As in the second chapter that
empire was called the golden head of the statue, so also it is now called a lion; that is, it is compared to a generous animal. It is comprehended under the image of a beast, and its fierceness and atrocity, as I have said, is hereby denoted; but with res
p
ect to the other kingdom, some superiority is granted to it, since the world is always growing worse and worse. And although Cyrus was a very prudent prince, yet he did not reach the temperance of former ages; for his ambition, avarice, and cruelty were i
nsatiable. For Isaiah also, when he speaks of the Persians, says, They desire neither silver nor gold, but thirst after human blood. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Isaiah 13:17}{\cs24\v\f2\fs20\cf6 }{\fs20 .)
\par We perceive then the reason why the Prophet says}{\i\fs20 , }{\i\fs20\cf13 The first beast offered to me was like a lion, }{\fs20
because greater integrity flourished under the Chaldeans than when all the empires were mixed together, and the Persians subdued both the Chaldeans and the Medes. For it is evident from all histories that they were a barbarous
and fierce nation. They were indeed showy in their praise of virtue, since they spent their lives in austerity, and despised all luxuries, and were exceedingly temperate in their living; but their ferocity and brutal cruelty rendered them detestable. }{
\i\fs20\cf13 The first beast}{\fs20 then }{\i\fs20\cf13 was like a lion}{\fs20 , says he, }{\i\fs20\cf13 and had eagle}{\fs20\cf13 \rquote }{\i\fs20\cf13 s wings}{\fs20
; that is, although it was a lion, yet it had wings. This refers to its swiftness, since we know in how short a time the Assyrians increased their monarchy, for they had previously subdued the
Chaldeans, just like a lion for swiftness. For a lion has force, spirit, and cruelty for committing injuries. Besides, the prophet saw a winged lion, since they not only increased their empire by their own strength, but suddenly extended their wings in e
very direction. We see, then, how strength and power are denoted on the one hand, and the greatest speed on the other. He afterwards adds, }{\i\fs20\cf13 Their wings were dragged or torn off.}{\fs20
For when the Chaldeans desired to stretch beyond their bounds, the Lord restrain
ed them within due limits, and checked their continual victories. Their wings were then torn off, when God restrained them by the check of a bridle, lest they should wander as freely as they had formerly done.
\par The Prophet. then adds, }{\i\fs20\cf13 This beast was raised from the earth}{\fs20
, implying the cessation of the empire. For neither the Chaldeans nor the Assyrians were entirely destroyed; but their glory was completely taken away. The face of the beast no longer appeared, when God transferred that monarchy to the Medes
and Persians. Hence the Prophet adds, }{\i\fs20\cf13 It stood upon its feet, and the heart of a man was given to it}{\i\fs20 .}{\fs20
By this form of expression, he means to imply the reduction of the Assyrians and Chaldeans to their ordinary condition, and that they were no longer like a lion, but like private men deprived of their power and strength. Hence the expression, }{
\i\fs20\cf13 a man\rquote s heart was given to them,}{\fs20 is not intended by way of praise, but by \'93a man\'94 he intends any private person; as if he had said, the aspect of the Chaldeans and Ass
yrians was no longer terrible, since, while their sway prevailed, all men dreaded their power. Hence God removed from the world the face of that beast, and substituted that of a man, and made them }{\i\fs20\cf13 stand upon their feet}{\fs20
. Formerly they flew about. in the air
, and despised the earth as far beneath their feet, but God makes them stand upon their feet; that is, not conduct themselves after their customary and former manner, but simply on the common level, after God had deprived them of their empire. This, in my
judgment, is the simple meaning of the Prophet. Should there be any necessity, we shall afterwards confirm the remarks which we now run through but cursorily. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:5\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 5.}{
And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said, Arise, devour much flesh.\cell }{\b\expnd0\expndtw-4 5.}{\expnd0\expndtw-4
Et ecce bellua, bestia, posterior altera}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f392}{\expnd0\expndtw-4 similis urso (}{\i\expnd0\expndtw-4 inquit}{\expnd0\expndtw-4
) et surrexit ad latus unum: et tres costae in ore ejus inter dentes ejus: et sic dicebant ei,}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f393}{\expnd0\expndtw-4 Surge, comede carnem multam.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the Prophet. proclaims how he was instructed by a dream concerning the second beast. If we will only judge b
y the event, this beast doubtless represented the kingdom of the Medes and Persians, although the Prophet specifies the Persians, as the Medes had long ago submitted to their yoke. }{\i\fs20\cf13 Behold}{\fs20 , says he, }{\i\fs20\cf13
another beast like a bear}{\fs20 . We know a bear to be a mean and
foul animal, slothful and inert, as well as cruel. In comparing the bear with the lion, its appearance is foul and displeasing, while the lion is remarkable for beauty, although it is formidable. He compares the Persians to a bear, on account of their ba
r
barity, since we have already pronounced that nation fierce and savage. Then, again, the Persians were not civilized like the Assyrians and Chaldeans, who dwelt in the most beautiful region in the whole world, and in a most lovely country like a most nobl
e theater; but the Persians lay hid like wild beasts in their caves. They dwelt among their mountains, and lived like the brutes. Hence the Prophet compares them very appositely to a bear; nay, God showed this form to his Prophet. He afterwards adds, }{
\i\fs20\cf13 It stood on one side}{\i\fs20 .}{\fs20
Some think this to have been added to express the more contracted dominion of the Medes and Persians, but this opinion is unsuitable. We know how extensive was the sway of the Medes before they came under the power of Cyrus and the Persians
. By themselves the Medes were most powerful; then the Persians were added, and afterwards Cyrus seized upon the possessions of the Chaldean monarchy. He possessed even the keys of Egypt, reigned in Syria, held Judea, and extended beyond the sea, till at
length he was conquered by the Scythians. When, therefore, it is said, }{\i\fs20\cf13 he stood on one side}{\fs20
, the obscure origin of his kingdom is intended, for the fame of the Persians was included within their mountains until Cyrus acquired for them a name by his exploits
. For he was a brave warrior, and deservedly eclipsed the glory of all others. Hence, at first }{\i\fs20\cf13 this beast stood on one side;}{\fs20
that is, the Persians were without fame or reputation; they had no wealth, and never emerged from their lurking-places. We see how this particular is restricted to their origin in consequence of its obscurity.
\par The Prophet then adds: }{\i\fs20\cf13 Three ribs were in the beast\rquote s mouth between its teeth; and it was thus proclaimed, Arise, eat much flesh!}{\fs20
Those who understand three definite kingdoms by the three ribs, seem to refine far too minutely. I think the number indefinite, because this beast had bitten by its mouth not one rib but more; because the Persians, as we have said, drew to themselves the
power of the Medes, and afterwards subdued the Assyrians and Chaldeans, and Cyrus also subdued many nations, until all Asia Minor acknowledged his authority. When, therefore, the Prophet speaks of three ribs, it implies the insatiable nature of this beast
, since it was not content with a single body, but devoured many men together. For, by \'93many ribs,\'94 he meant much prey. This is the whole sense. I do not hesitate to explain the following words,}{\i\fs20\cf13 it was said to the beast}{\fs20
, of angels, or of God himself. Some prefer to understand this of the stimulus by which Cyrus was instigated to cruelty. But since God exhibits to his Prophet the image of his Providence, what I have lately suggested becomes very probable:. namely, }{
\i\fs20\cf13 it was said to the beast, Arise, eat much flesh;}{\fs20
not; because God was the author of cruelty, but since He governs by His secret counsel the events which men carry on without method, His authority is here deservedly placed be/ore our eyes; for Cyrus would not have penetrated so swiftly into different
regions, and have drawn to himself so many empires, and subjugated so many powerful nations, had not God wished to punish the world, and had made Cyrus the instrument of slaughter. As therefore Cyrus executed God\rquote
s vengeance by shedding so much human blood, the Prophet declares it to have been said to him, }{\i\fs20\cf13 Arise, and eat flesh.}{\fs20 In one respect God was not pleased by the slaughter of so many nations by Cyrus, and by the increase of one man
\rquote s power and tyranny through so much human bloodshed; but in another re
spect God is said to have commanded the conduct of Cyrus, since he wished to punish the world for its ingratitude, to which the most desperate obstinacy and rebellion were added. There was no remedy for these vices; hence God entrusted Cyrus with the duty
of executing His judgment,. I am compelled to stop here.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, since thou exposest us to various distresses in this world, for the purpose of exercising our faith and patience: Grant, I say, that we may remain tranquil in our station
, through reliance on thy promises. When storms gather around us on all sides, may we never fall away and never despond in our courage, but persevere in our calling. Whatever may happen, may we recognize thee as carrying on the government of the world, no
t
only to punish the ingratitude of the reprobate, but to retain thine own people in thy faith and protection, and preserve them to the end. May we bear patiently whatever changes may happen to us and may we never be disturbed or distressed in our minds, t
ill at length we are gathered into that happy rest, where we shall be free from all warfare and all contests, and enjoy that eternal blessness which thou hast prepared for us in thine only begotten Son. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Thirty Third.
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:6\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 6.}{
After this I beheld, and lo another, like a leopard, which had upon his the back of it four wings of a super the beast had also four heads, and dominion was given to it.\cell }{\b 6.}{ Post hoc vidi,}{\cf1 }{\cf13\super f394}{
et ecce alia, bestia scilicet, sicut pardus, similis pardo, et alae quatuor avis super dorsum ejus, et quatuor capita bestiae et potestas data est ai.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par }{\scaps\fs20 Daniel}{\fs20 has already spoken of two empires, namely, the Chaldean and Persian. Interpreters agree in the
necessity for referring this. vision to the Macedonian Empire. He compares this kingdom to a leopard, or, as some translate, a panther, since Alexander obtained his great power through swiftness alone; and although it is not by any means a striking animal
, yet it managed by its remarkable speed to subdue the whole east Others bring forward many points of likeness, in which the Grecian character is in accordance with the nature of the leopard. But I fear these }{\i\fs20 minutiae}{\fs20
have but little weight: it is sufficien
t for me that the Spirit treats here of the Third empire. It was not of any importance at first, and could neither terrify distant regions, nor acquire subjects by its own worthiness. It then became like some swift animal, if I may say so, since the swift
ness of Alexander is notorious; but he did not excel in either prudence, or gravity, or judgment, or in any other virtues. Mere rashness seized upon him; and even if he had never tasted wine, his ambition would have intoxicated him. Hence Alexander
\rquote s whole
life was drunken; there was neither moderation nor composure in him. We see, then, how suitably this answers to the character of Alexander, although this is also extended to his successors, all of whom partook largely of the nature of their prince. Daniel
says, therefore, }{\i\fs20\cf13 A beast appeared to him like a leopard}{\fs20 .
\par He also says, }{\i\fs20\cf13 It had four wings on its back, and four heads}{\i\fs20 .}{\fs20 Some persons, as I think perversely, distinguish between the wings and the heads. They suppose the kingdom to be depicted as winged becaus
e Alexander seized upon manly kingdoms in a short period; but the more simple sense is, this beast had four wings and four heads, because Alexander had scarcely completed his victories when he died, contrary to all expectation; and after his death, every
o
ne seized a portion of the prey for himself. This, however, is certain: after the chief generals of his army had contended for many years, all histories agree in stating that the supreme power centered in four. For Seleucus obtained Asia Major, and Antigo
n
us Asia Minor, Cassander was king of Macedon, and was succeeded by Antipater, while Ptolemy the son of Lagus became the ruler of Egypt They had agreed indeed otherwise among themselves; for Alexander had a son by Roxana, first daughter of Darius; he had a
brother, Aridaeus, who grew up to manhood, but was epileptic and of weak intellect. Then, since the generals of Alexander were cunning, they acted on this pretext, that all should swear allegiance to their young ward, and then to Aridaeus, in case their w
ard should die before he was of age.}{\fs20\cf1 }{\fs20\cf13\super F395}{\fs20
Then Lysimachus was set over the treasury, and another commanded the forces, and others obtained various provinces. Fifteen or twenty leaders divided among themselves both offices and power, while no one dared to assume the name of king. For Alexander
\rquote s son was the lawful king, and his successor was that Aridaeus of whom I have spoken. But they soon afterwards united; and that was an admirable specimen of God\rquote s Providence, which alone is sufficient to prove that pas
sage of Scripture He who sheds man\rquote s blood, by man shall his blood be shed. (}{\fs20\cf13\super <010906>}{\fs20 Genesis 9:6.) For none of Alexander\rquote
s generals escaped in safety except those four whom we have mentioned. His mother, at the age of eighty, suffered a violent death; his
wife, Roxana, was strangled; his son perished miserably; Aridaeus, his brother, a man of no intellect, and almost on a level with the brutes, was slain with the rest \emdash
in truth, the whole family of Alexander suffered violent deaths. With respect to the gen
erals, they perished in battles, some of them being betrayed by their soldiers, and others the victims of their own negligence; and yet, although they expected a sanguinary end, they did not escape it. But four only survived, and so the whole empire of Al
e
xander was divided into four parts. For Seleucus, whose successor was Antiochus, obtained Upper Asia, that is, four eastern empire; Antigonus, Asia Minor, with a part of Cilicia, and Phrygia, and other neighboring regions; Ptolemy seized upon Egypt and a
part of Africa; Cassander and then Antipater were kings of Macedon. By }{\i\fs20\cf13 four wings}{\fs20 and }{\i\fs20\cf13 four heads}{\fs20
, Daniel means that partition which was made immediately after the death of Alexander. Now, therefore, we understand what God showed to his Prophet under this vision, when he set before him the image of a leopard with four wings and heads.
\par He says, }{\i\fs20\cf13 Power was given to the beast}{\fs20 , because the success of Alexander the Great was incredible. For who would have thought, \lquote when he was crossing the sea, that he would have c
onquered all Asia and the East? he led with him 50,000 men, and did not undertake the war on his own responsibility alone, but by various arts, he procured the nomination to the leadership of Greece from the Free States. Alexander was therefore, a kind of
mercenary of the Greeks, and was unable to lead with him more than 30,000 men, as we have said. he engaged in battle with 150,000, then with 400,000, and then with almost a myriad. For Darius in his last battle had collected above 800,000 men besides camp
-
followers, so that there were almost a million with him. Alexander had already drawn to himself some auxiliaries from the foreign nations whom he had conquered; but he could not trust them: hence his whole strength lay in these 30,000, and on the day on w
h
ich he conquered Darius, he was so overcome by sleep that he could scarcely be aroused. The historians who extol his prudence, excuse this by recording his sleeplessness during the preceding night; besides, all agree in stating him to have been apparently
dead, and when all his generals approached they could scarcely wake him up, and then they purposely raised a shout around his tent, though no one dared to enter. Alexander had scarcely wiped his eyes, when Darius fled; hence the Prophet\rquote
s statement is true \emdash a beast\rquote
s power was given to him., since this happened beyond every natural expectation and every human opinion, as by his aspect although he could frighten all Greece, and lay prostrate so large an army. He states this of the Third Empire. I will not r
epeat here all that can be said and can be gathered from history; for many things must be put off till the eleventh chapter. I will therefore briefly compress whatever points seem necessary for the interpretation of the passage. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:7\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 7.}{ After this I saw in the night visions, and
behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten hor
ns.\cell }{\b 7.}{ Postea, post hoc, vidi, hoc est, videbam, in visionibus noctis; et ecce bestia quarta formidabilis, et metuenda,}{\cf1 }{\cf13\super f396}{
et fortis valde: et dentes ferri, hoc est, ferrei, illi magni: comedens et conterens, et reliquum pedibus conculcans: et ipsa diversa erat ab omnibus bestiis prioribus, et cornua decem illi.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par There is greater difficulty in this Fourth Monarchy. Those who are endued with moderate judgment, confess this vision to be fulfilled in the Roman Empire; but they afterwards disagree, since wha
t is here said of the fourth beast many transfer to the Pope, when it is added a Little Horn sprang up; but. others think the Turkish kingdom is comprehended under the Roman. The Jews for the most part incline this way, and they are necessarily compelled
to do so, since Daniel will afterwards add \emdash I saw the throne of the Son of Man; since it is clear, from this prediction, that Christ\rquote
s kingdom was erected by the overthrow of the Roman dominion, the Jews turn round, and, as I have said, join the Turkish mo
narchy with the Roman, since they do, not find their Christ according to their imagination. And there are some of our writers who think this image ought not to be restricted to the Roman Empire, but ought to include the Turkish. In nay view, there is noth
ing probable in that opinion; I have no doubt that in this vision the Prophet was shown the figure of the Roman Empire, and this will be more apparent as we go on.
\par He says a }{\i\fs20\cf13 fourth beast appeared}{\fs20 . He gives it no fixed name, because nothing ever existed like
it in the world. The Prophet, by adding no similitude, signifies how horrible the monster was, for he formerly compared the Chaldean Empire to a lion, the Persian to a bear, and the Macedonian to a leopard. In these comparisons there was something natura
l; but when he descends to the fourth beast, he says, it was }{\i\fs20\cf13 formidable in its aspect, and terrible, and very brave}{\fs20 or strong, and without; any addition calls it \'93a beast.\'94
We see then his wish to express something prodigious by this fourth beast, as there is no animal so fierce or cruel in the world which can in any way represent with sufficient strength the nature of this beast. }{\i\fs20\cf13 Behold}{\fs20 , therefore, }
{\i\fs20\cf13 the fourth beast which was formidable, and fearful, and very strong.}{\fs20 We know of no such Monarchy before this.
Although Alexander subdued the whole of the East, his victory, we are sure, was not stable. He was content with fame alone; he, granted liberty to all people; and as long as they flattered him, he sought nothing else. But we know the Romans. to have been
m
asters even as far as Babylon:; we know the following countries to have been subdued by them: Asia Minor, Syria, Cilicia, Greece, and Macedon, both the Spains, Gaul, Illyricum, and part of Germany. At length Britain was subjugated by Julius Caesar. No won
d
er this beast is called formidable and very strong! For before Julius Caesar became master of the Empire, the whole Mediterranean Sea was in all its parts under subjection to the Roman Empire. Its amazing extent is well known. Egypt had indeed its own kin
g
s, but they were tributary; whatever edicts the Romans decreed, they were executed immediately in Egypt. Mirror sovereigns existed in Asia Minor as a kind of spies, but this state of things we shall treat presently. It is also well known that they possess
e
d supreme power throughout the Mediterranean Sea, and that by the conquest of Mithridates. Pompey reduced Pontus under his dominion. In the East affairs were all at peace. The Medes and Persians gave them some trouble, but they never moved unless they wer
e
provoked. The Spains were not yet accustomed to the yoke, but we know that there were always two praetors there. Julius Caesar was the first who entered Britain after subduing Gaul. Hence we see how far and wide the Romans extended their power, and with
what immense cruelty. Hence Daniel calls this beast, }{\i\fs20\cf13 formidable and very strong}{\fs20 .
\par He afterwards adds, }{\i\fs20\cf13 It had large iron teeth.}{\fs20 This ought to be referred to its audacity and insatiable greediness. We see how completely free their nation was from the fear of d
eath, for they were so hardened that if any one deserted his rank for the sake of avoiding danger, he was afterwards branded with such marks of infamy, that he was compelled either to strangle himself or to incur a voluntary death! There was, then, a cert
ain brutal cruelty in that nation, and we also know how insatiable they were. For this reason Daniel says }{\i\fs20\cf13 they had large iron teeth}{\fs20 . He adds, }{\i\fs20\cf13 it consumed, and broke to pieces, and trod the remnant under foot}{\fs20
. These things are spoken allegorically, not only
because this vision was offered to the holy Prophet, but also because God wished to paint a kind of living image, in which he might show the peculiar characters of each government. For we know how many lands the Romans had consumed, and how they transferr
ed to themselves the luxuries of the whole world, and whatever was valuable and precious in Asia Minor, and Greece, and Macedonia, as well as in all islands and in Asia Major \emdash all was swept away \emdash
and even this was insufficient to satisfy them! This, then, is the ravenousness of which the Prophet now speaks}{\i\fs20 , }{\i\fs20\cf13 since they consumed, says he, and rubbed to pieces with their teeth}{\fs20 . He adds, }{\i\fs20\cf13
they trod the remnant under their feet}{\fs20 \emdash a metaphor worthy of notice, as we know they were accustomed to distribute the prey
which they could not carry with them. They devoured and tore with their teeth the treasures and costly furniture and everything else; for their supplies were provided by tributes which produced large sums of money. If there was any portion of the Mediter
r
anean which they could not defend without keeping a permanent garrison there, we know how they engaged the services of tributary kings. Thus the kingdom of Eumenes increased to a great extent till the time of his grandson Attalus, but they bestowed it par
t
ly on the Rhodians, and partly on the Cyprians and others. They never remunerated those Allies who almost exhausted their own possessions in aiding them, out of their own resources, but enriched them with the spoils of others; and they not only seized upo
n
the property of one city and bestowed it on another, but they set up their lands for sale. Thus, the liberty of the Lacedaemonians was betrayed to the tyrant Nabis. They also enriched Masinissa with so much wealth, that they acquired Africa for themselve
s
by his means. In fine, they so sported with kingdoms in seizing and giving them away, that they rendered provinces tranquil by the wealth and at the expense of others. This was remarkably conspicuous in the case of Judea, where they created out of nothin
g Ethnarchs and Tetrarchs and kings, who were nothing but their satellites \emdash
and that too but for a moment. For as soon as any change occurred, they retracted what they had given as easily as they bestowed it. Hence, this their cunning liberality is called
treading under foot; for that remnant which they could not devour and consume with their teeth }{\i\fs20\cf13 they trod under foot,}{\fs20
as they kept all those whom they had either enriched or increased subject to themselves. Thus we see with what servility they were flattere
d by those who had obtained anything through their generosity. And how degrading was the slavery of Greece from the time the Romans entered the country! for as each state acquired any new territory, it erected a temple to the Romans. They also sent their
ambassadors there to act as spies, who, under the pretense of punishing the neighboring people for \lquote
plotting against them, enriched themselves by plunder. Thus the Romans held under their feet whatever they had given. to others. We see then how suitably and
properly the Prophet speaks, when he says, the Romans trod down the remnant; for whatever they could not consume, and what their voraciousness could not devour, }{\i\fs20\cf13 they trod under their feet.}{\fs20
\par He adds afterwards, }{\i\fs20\cf13 And this beast different from all the former ones, and had ten horns.}{\fs20 When he says, }{\i\fs20\cf13 this beast was different from the rest,}{\fs20
he confirms what we formerly said, namely, this was a horrible prodigy, and nothing could be compared to it in the nature of things. And surely if any one attentively and prudent
ly considers the origin of the Romans, he would be astonished at their remarkable progress to such great power; for it was an unusual monster, and nothing like it had ever appeared. Interpreters treat in various ways what the Prophet subjoins respecting }
{\i\fs20\cf13 the ten horns}{\fs20
. I follow simple and genuine opinion, namely, the Prophet means this Empire to belong to more persons them one For the angel will afterwards assert the ten horns to be kings; not that so many kings ruled at Rome, according to the foolish dream
of the Jews, who are ignorant of all things; but the Prophet here distinguishes the Fourth Monarchy from the rest, as if he had said it should be a popular government, not presided over by one king, but divided into really heads. For they even divided pro
v
inces among themselves, and made treaties with each other, so that one was governor of Macedonia, another of Cilicia, and another of Syria. Thus we see how numerous the kingdoms were. And with regard to the number ten, we know this to be a frequent and us
u
al form of speech in Scripture, where ten signifies many. When plurality is denoted, the number ten is used. Thus when the Prophet states the fourth beast to have ten horns, he means, there were many provinces so divided, that each ruler, whether proconsu
l
or praetor, was like a king. For the supreme power was given to them, while the city and Italy were given up to the consuls. The consul could indeed write to the provinces and command whatever he pleased; then he could elevate to honor whom he pleased fo
r
the sake of favor and friendship; but each of the praetors and proconsuls when he obtained a province, became a kind of king, since he exercised the supreme power of life and death over all his subjects. We need not be too anxious about the number, as we
have already explained it. Those who reckon the Roman provinces make great mistakes; they omit the principal one; they make only one of Spain, and. yet we know there were two. They do not divide Gaul, yet there were always two proconsuls there, except und
e
r Julius Caesar, who obtained the control of both Gauls. So also they speak of Greece, and yet, neither a proconsul nor s praetor was ever sent into Greece. Finally, the prophet simply means that the Roman Empire was complex, being divided into many provi
n
ces, and these provinces were governed by leaders of great weight at Rome, whose authority and rank were superior to others. Proconsuls and proctors obtained the provinces by lot, but favor frequently prevailed, as the histories of those times sufficientl
y assure us. Let. us proceed, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:8\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 8.}{
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.\cell
}{\b 8.}{ Intelligebam}{\cf1 }{\cf13\super f397}{ ad cornua: et ecce cornu aliud parvum exortum fuit inter alia: et tria ex cornibus prioribus ablata sunt e facie ejus: et ecce oculi quasi oculi hominis in cornua illo, et os loquens grandia.\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15
\clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel proceeds with his description of the fourth beast. First, he says, }{\i\fs20\cf13 he was attentive}{\fs20
, with the intention of rousing us to serious meditation. For what is said of the fourth beast, was remarkably memorable and worthy of notice. This, then, is the reason why God struck the heart of his servant with wonder. For t
he Prophet would not have given his attention to the consideration of the fourth beast, unless he had been impelled to it by the secret instinct of God. The Prophet\rquote
s attention, then, sprang from a heavenly impulse. Wherefore it is our duty not to read carelessly what is here written, but to weigh seriously and with the greatest diligence what the Spirit intends by this vision}{\i\fs20\cf13 . I was attentive}{\fs20
, therefore, says he}{\i\fs20\cf13 , to the horns, and behold one small one arose among them}{\fs20 . Here interpreters begin to vary; some
twist this to mean the Pope, and others the Turk; but neither opinion seems to me probable; they are both wrong, since they think the whole course of Christ\rquote
s kingdom is here described, while God wished only to declare to his Prophet what should happen up
to the first advent of Christ. This, then, is the error of all those who wish to embrace under this vision the perpetual state of the Church up to the end of the world. But the Holy Spirit\rquote
s intention was completely different. We explained at the beginning why this vision appeared to the Prophet \emdash
because the minds of the pious would constantly fail them in the dreadful convulsions which were at hand, when they saw the supreme dominion pass over to the Persians. And then the Macedonians broke in upon them,
and acquired authority throughout; the whole of the East, and afterwards those robbers who made war under Alexander suddenly became kings, partly by cruelty and partly by fraud and perfidy, which created more strife than outward hostility. And when the f
a
ithful saw all those monarchies perish, and the Roman Empire spring up like a new prodigy, they would lose their courage in such confused and turbulent changes. Thus this vision was presented to the Prophet, that all the children of God might understand w
h
at severe trials awaited them before the advent of Christ. Daniel, then, does not proceed beyond the promised redemption, and does not embrace, as I have said, the whole kingdom, of Christ, but is content to bring the faithful to that exhibition of grace
which they hoped and longed for.
\par It is sufficiently clear, therefore, that this exhibition ought to be referred to the first advent of Christ. I have no doubt that }{\i\fs20\cf13 the little horn}{\fs20 relates to Julius Caesar and the other Caesars who succeeded him, namely, Aug
ustus, Tiberius, Caligula, Claudius, Nero, and others. Although, as we said before, the counsel of the Holy Spirit must be attended to, which leads the faithful forwards to the beginning of the reign of Christ, that is, to the preaching of the Gospel, whi
ch was commenced under Claudius, Nero, and their successors. He calls it a }{\i\fs20\cf13 little horn}{\fs20
, because Caesar did not assume the name of king; but when Pompey and the greater part of the senate were conquered, he could not enjoy his victory without assuming to him
self supreme power. Hence he made himself tribune of the people and their dictator. Meanwhile, there were always Consuls; there was always some shadow of a Republic, while they daily consulted the senate and sat in his seat while the consuls were at the t
r
ibunals. Octavius followed the same practice, and afterwards Tiberius also. For none of the Caesars:. unless he was consul, dared to ascend the tribunal; each had his own seat, although from that place he commanded all others. It is not surprising, then,
if Daniel calls the monarchy of Julius and the other Caesars a }{\i\fs20\cf13 little horn}{\fs20
, its splendor and dignity were not great enough to eclipse the majesty of the senate; for while the senate retained the name and form of honor, it is sufficiently known that one man alone possessed the supreme power. He says, therefore,}{\i\fs20 }{
\i\fs20\cf13 this little horn was raised among the ten others}{\fs20 . I must defer the explanation of what follows, viz., }{\i\fs20\cf13 three of these ten were taken away.}{\fs20
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, since thou hast formerly admonishe
d thy servants, that thy children, while they are pilgrims in this world, must be familiar with horrible and cruel beasts, if the same thing should happen to us, that we may be prepared for all contests. May we endure and overcome all temptations, and may
we never doubt thy desire to defend us by thy protection and power, according to thy promise. May we proceed through the midst of numberless dangers, until after accomplishing the course of our warfare, we at length arrive at that happy rest which is laid
up for us in heaven by Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Thirty-Fourth.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 Three things remain to be explained by us in expounding the Fourth Beast. First of all, }{\i\fs20\cf13
Three horns were taken away from its face}{\fs20 ; Secondly, }{\i\fs20\cf13 The little horn,}{\fs20 which rose among the ten, }{\i\fs20\cf13 appeared with human eyes}{\fs20 ; Thirdly, }{\i\fs20\cf13 It spoke magnificently}{\fs20
, or uttered swelling words. With regard to the three horns, it is sufficiently evident from the testimony of the angel that they were three kings; not because this ought to be referred to persons, a
s I yesterday disproved, but because the Romans were accustomed to send to each province, rulers like kings who there exercised the supreme authority. Those who extend this prophecy to the end of Christ\rquote
s Kingdom, think that a dispersion which happened abo
ut three or five hundred years after the death of Christ is intended; but they are greatly mistaken. Clearly enough the whole strength of the Roman Empire was exhausted and the provinces gradually cut off, till it became a kind of mutilated body; but we y
e
sterday showed the incorrectness of any explanation of this oracle, except concerning the state of the Church at the first Advent of Christ and the preaching of the Gospel. At that time, it is well known, nothing had been subtracted from the boundaries of
the Empire. For Julius Caesar was formidable not only to the Gauls, but also to the Germans; and besides this, the affairs of the East were at peace. After his death, although Octavius or Augustus had suffered two very destructive slaughters, especially u
n
der Quintilius Varus, who had been sent into Germany with a powerful army, yet he also extended the boundaries of the Empire, especially in the East. He also subdued the whole of Spain, where no commotion afterwards took place. As, therefore, at that peri
od no province had been cut off from the Roman Empire, what is the meaning of the expression}{\i\fs20 , }{\i\fs20\cf13 Three horns were cut off and removed from the face of the beast}{\i\fs20 ?}{\fs20
The solution is not, difficult. Only let us observe how the little horn is compared with the first stature of the beast. It first appeared with ten horns; when the little horn arose its figure was changed. The Prophet then says \emdash
a part of the horns was cut off, as the senate then ceased to create proconsuls. For we know how Augustus assumed to himself certain provinces, and he did this for the purpose of creating\rquote
presidents at his own will, and of constituting a strong force, ever at hand, should any one rebel against him. For he did not care so much about provinces as about an army, should any tumult
arise. He was desirous, therefore, of throwing a bridle over them all, lest any one should dare to attempt a revolution. Whatever was thus added to }{\i\fs20\cf13 the little horn}{\fs20\cf13 }{\fs20
was taken from the ten horns, that is, from the whole body, as the state of the monarchy wa
s entirely changed. There is nothing forced in this exposition. We must also contend for a definite or fixed number being put for an uncertain one; as if the Prophet: had said \emdash a part of the power of the beast was abstracted after the rising
\rquote of the little horn. Thus much for the first clause.
\par He now adds, }{\i\fs20\cf13 The eyes in this small horn were like those of men}{\fs20 ; and then, }{\i\fs20\cf13 it spoke mighty things}{\fs20 , With respect to the eyes, this expression implies \emdash
the form of a human body was exhibited, because, the Caesars did
not abolish the senate nor change at once the whole form of the government; but, as we yesterday said, they were content with power; and as to splendor, titles, and pomp, they readily left these to the consuls and the senate. If any one considers the mann
er in which those Caesars, who are doubtless intended by }{\i\fs20 the little horn}{\fs20 , conducted themselves, their conduct will appear like a human figure. For Julius Caesar pretended, although he was dictator, to obey the senate\rquote
s authority, and the consuls asked the o
pinion of the senators, after the ancient manner. He sat in the midst, and permitted many things to be decreed without interposing his will. Augustus also abused the shadow of the tribunitial power only for the purpose of ruling the Empire. Thus he submit
t
ed to the consuls; and when he wished to be elected to that office, he became a candidate with the other competitors, and put on the white robe like a private citizen. Tiberius also was a great pretender, and while plotting schemes of tyranny, was neither
open nor ingenuous in his plans. So also }{\i\fs20\cf13 the eyes of a man appeared in the little horn}{\fs20
, that is, after this change took place and the senate and people were deprived of their liberty. He who held the government of the republic was not formidable, as an entire beast, but was like a private man as to outward form.
\par The Prophet adds, }{\i\fs20\cf13 The small horn had a loud sounding mouth}{\i\fs20 .}{\fs20 For although, with the view of conciliating favor, the Caesars conducted themselves like men, we know how atrociously they threatened thei
r enemies, and how imperiously they either hindered or committed whatever they lusted, as it seemed good to them. There was, then, a great difference between their mouth and their eyes. For, as we already said, the splendor and dignity of the empire was i
n
the power of the consuls and senate at the beginning. Meanwhile, by insidious arts, the Caesars drew towards themselves the whole power, till no one dared to do anything, except at their bidding. Many interpreters explain this as blasphemy against God, a
n
d impiety; and the angel will touch upon this point at the close of the chapter. But; if we weigh the whole expression judiciously, what I say will appear correct, and the loud speaking here mentioned by the Prophet will signify, that pride with which the
Caesars\rquote , were puffed up, imposing silence on all men and allowing no one to open their mouths contrary to their will. The Prophet\rquote s words are very well explained by this fact; }{\i\fs20\cf13 for the three horns being removed from the ten}{
\fs20 , means some part of the empire was separated from the main body; then, }{\i\fs20\cf13 the small horn being endued with human eyes}{\fs20
, implies a kind of modesty, as the Caesars acted like private persons, and left outward show with the senate and people; and thirdly, }{\i\fs20\cf13 when the mouth of the little horn spoke swellingly}{\fs20
, trepidation seized upon all the Romans, and especially whoever enjoyed any reputation, hung upon the nod of the Caesars, who imposed the vilest slavery, and received the foulest and most shameful flattery from the whole senate. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:9\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 9.}{
I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.\cell }{\b\expnd0\expndtw-4 9.}{
\expnd0\expndtw-4 Videbam usque dum throni erecti sunt,}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f398}{\expnd0\expndtw-4
et Antiquus, senex, dierum sedit: vestimentum ejus quasi nix candidum et capillis captias ejus lana munda, solium ejus scintillae ignis, rotae ejus ignis ardens.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel now relates how he saw another figure, namely, God sitting on his thron
e to exercise judgment. We shall see it afterwards concerning Christ, but Daniel now teaches only the appearance of God in his character of a judge. This was the reason why many persons extend this prophecy to the second Advent of Christ \emdash
an interpretation by no means correct, as I shall show more copiously in the proper place. But first it is worth while to consider here, why he says \emdash
the Ancient of days, meaning the eternal Deity himself, ascended the throne judgment. This scene seems unnecessary, becau
se it is the peculiar office of God to govern the world; and as we know this cannot be done without upright judgment, it follows that God has been a perpetual judge from the creation of the world. Now, even a moderate acquaintance with the Scriptures show
s how well this passage. suits us by appealing to. our senses; for unless God\rquote s power is made conspicuous, we think it either abolished or interrupted. Hence those forms of expression which occur elsewhere; as, \'93
How long art thou silent, O Lord; and how long wilt thou cease from us?\'94 (}{\fs20\cf13\super <191301>}{\fs20 Psalm 13:1; }{\fs20\cf13\super <190907>}{\fs20 Psalm 9:7, and elsewhere,) and \emdash God ascends his throne \emdash
for we should not acknowledge him as a judge, unless he really and experimentally proved himself such. This then is the reason why Daniel says God himself was seated in judgment.
\par But before we proceed further, we must observe the sense in which he says \emdash thrones were either erected or east down \emdash for the word }{\f30\fs20\cf10 \'b5wr}{\fs20 , }{\i\fs20 rum }{\fs20 can be taken in either sense. Those who translate it,
\'93Thrones were removed,\'94 interpret it. of the Four monarchies already mentioned. But; for my part, I rather incline to a different opinion. If any one prefers explaining\rquote
it of these Monarchies, I do not contend with him, for that; sense is probable; and as far as the pith of the
matter is concerned, there is not much difference. But I think the thrones or seats are here proceed to exhibit; the divine judgment, because the Prophet will immediately\rquote represent myriads of angels standing before God. We know\rquote
how often angels are adorned with this title as if they were, assessors of Deity; and the form of speech which Daniel uses. when he says, \'93The judgment was set,\'94
will also agree with this. He speaks here of assessors with the judge, as if God did not sit alone, but had councilors joined with him. In my opinion the most suitable explanation is, \emdash
thrones were created for the Almighty to sit on with his councilors; not implying his need of any council, but. of his own goodwill and mere favor he dignifies angels with this honor, as we
shall see immediately. Daniel therefore describes, after our human fashion, the preparations for judgment; just as if any king should go publicly forth for the purpose of transacting any business of moment, and should ascend his tribunal. Councilors and
n
obles would sit around him on both sides, not partaking of his power, but rather increasing the splendor of his appearance. For if the king alone should occupy the whole place, the dignity would not be so magnificent as when his nobles, who depend upon hi
m, are present on all sides, because they far surpass the ordinary multitude. Daniel, therefore, relates the vision presented to him in this form; first, \lquote
because he was a man dwelling in the flesh; and next, he did not see it for himself personally, but for the common benefit of the whole Church. Thus God wished to exhibit a representation which might infuse into the Prophet\rquote
s mind and into those of all the pious, a feeling of admiration, and yet might have something in common with human proceedings. }{\i\fs20\cf13 Thrones}{\fs20 , therefore, he says, }{\i\fs20\cf13 were erected}{\i\fs20 ;}{\fs20 afterwards}{\i\fs20\cf13
, the Ancient of days was seated.}{\fs20 I have already expounded how God then began to seat himself, as he had previously appeared to be passive, and not to exercise justice in the world. For when things are disturb
ed and mingled with much darkness, who can say, \'93God reigns?\'94
God seems to be shut up in heaven, when things are discomposed and turbulent upon earth. On the other hand, he is said to ascend his tribunal when he assumes to himself the office of a judge, an
d openly demonstrates that he is neither asleep nor absent, although he lies hid from human perception.
\par This form of speech was very appropriate for denoting the coming of Christ. For God then chiefly displayed his supreme power, as Paul quotes a passage from the Psalms, (}{\fs20\cf13\super <196808>}{\fs20 Psalm 68:8, in }{\fs20\cf13\super <490408>}{\fs20
Ephesians 4:8,) \'93Thou hast ascended on high.\'94 When the subject treated is the first coming of Christ, it ought not to be restricted to the thirty-three years of his sojourn in the world, but it embraces his a
scension, and that preaching of the gospel which ushered in his kingdom;-this will be said again more clearly and copiously. Daniel appropriately relates how God was seated when the first advent of Christ is depicted, since the majesty of God shone in the
person of Christ; for which reason he is called
\par }\pard\plain \s71\qc \li360\ri360\sa160\nowidctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 \'93The invisible image of God and the character of his glory,\'94 (}{\fs20\cf13\super
<580103>}{\fs20 Hebrews 1:3;)
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
that is, of the substance or person of the Father. God therefore, who had seemed for so many ages not to notice the world no
r to care for his elect people, ascended his tribunal at the advent of Christ. To this subject the Psalms, from the 95th to the 100th, all relate \emdash \'93God reigns, let the earth rejoice;\'94 \'93God reigns, let the islands be afraid.\'94
In truth, God had not dwelt in complete privacy before Christ\rquote s advent; but. the empire which he had erected was hidden and unseen, until he showed forth his glory in the person of his only begotten Son. }{\i\fs20\cf13 The Ancient of days}{\fs20
, therefore, }{\i\fs20\cf13 was seated}{\fs20 .
\par He now says, }{\i\fs20\cf13 His raiment was white like snow the hair of his head was like pure wool. }{\fs20
God here shows himself to his Prophet in the form of man. We know how impossible it is for us to behold God as he really exists, till we ourselves become like Him, as John says in his canonical epistle. (}{\fs20\cf13\super <620302>}{\fs20
1 John 3:2.) As our capacity cannot endure the fullness of that surpassing glory which essentially belongs to God, whenever he appears to us, he must necessarily put on a form adapted to our comprehension. God, therefore, was never seen by the fathers
in his own natural perfection; but as far as their capacities allowed, he afforded them a taste of his presence for the sure acknowledgment of his Deity; and yet they comprehended him as far as it was useful for them and they were able to bear it. This is
the reason why God appeared }{\i\fs20\cf13 with a white garment}{\fs20 , which is characteristic of heaven; and }{\i\fs20\cf13 with snowy hair}{\fs20 , like white and clean wool. To the same purpose is the following: }{\i\fs20\cf13
His throne was like sparks of fire}{\fs20 , that is, like glowing fire; }{\i\fs20\cf13 his wheels were like burning fire}{\fs20
. God in reality neither occupies any throne, nor is carried on wheels; but, as I already said, we ought not to imagine God in his essence to be like any appearance, to his own Prophet and other holy fathers, but he put on various appearances,
according to man\rquote
s comprehension, to whom he wished to give some signs of his presence. I need not dwell longer on these forms of speech, though subtle allegories are pleasing to many. I am satisfied with holding what is solid and sure. It now follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:10\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 10.}{
A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: The judgment was set, and the books were opened.\cell }{\b 10.}{ Fluvius}{\cf1 }{\cf13\super f399}{
ignis fluebat, et exibat a praesentia ejus, vel a conspectu: millia millium}{\cf1 }{\cf13\super f400}{ ministrabant ei: et decies millia millium}{\cf1 }{\cf13\super f401}{ coram ipso stabant: judicium sedit, et libri aperti sunt.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel proceeds with what he commenced in the former verse. He says a splendor or stream of fire; for }{\f30\fs20\cf10 rhn}{\fs20 , }{\i\fs20 neher}{\fs20 , may be used in both senses, since }{\f30\fs20\cf10 rhn}{\fs20 , }{\i\fs20 neher}{\fs20
, signifies both \'93to flow\'94 and \'93to shine.\'94 Yet, since he previously spoke of splendor, the word \'93stream\'94 will suit the passage very well; for a fiery stream issued from the presence of God, which both inu
ndated and burnt up the land. Without doubt God wished to inspire his Prophet with fear for the purpose of arousing him the better, as we never sufficiently comprehend his majesty unless when humbled; and we cannot experience this humility without fear. T
h
is is the reason why God always shows something terrible when he appears to his servants, not merely to create astonishment, but to excite their fear and reverence. Hence God seems to have considered this point in this vision, when the stream took its ris
e
from his appearance, even a river of flame. Afterwards he adds, numberless attendants stood before him. Without the slightest doubt, the Prophet here speaks of angels. he says there were thousands of thousands, or ten times a hundred thousand; and again,
ten thousand times ten thousand, that is, ten thousand myriads. Here the numbers are not reckoned, but God signifies his having at hand the greatest forces obedient to his will, and far surpassing any armies which the greatest; and most powerful princes c
o
llect. This passage teaches us that angels were created for the purpose of receiving and executing the commands of God, and of being the ministers of God, as it were his hands in heaven and in earth. As regards numbers, no wonder many myriads are enumerat
ed by the Prophet. Christ said,
\par }\pard\plain \s71\qc \li360\ri360\sa160\nowidctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 \'93Can I not ask the Father and he will send a legion?\'94\line (}{\fs20\cf13\super <402653>
}{\fs20 Matthew 26:53.)
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 So, in this passage, Daniel says there were numberless angels under God\rquote
s hand, and there was no need of collecting armies after the manner of pri
nces, since they are always present and intent on obedience. Thus they immediately fulfill all his commands, as angels run swiftly throughout heaven and earth. We also perceive the supreme power of the Almighty denoted here, as if the Prophet had said
\emdash God is not like a king or a judge merely by title, but he possesses the greatest and most unlimited power; he has myriads of satellites ever at hand for the purpose of fulfilling and executing his supreme will. And in this sense he says}{\i\fs20
, }{\i\fs20\cf13 they stood before him}{\fs20 . He uses the word for ministry or service, and afterwards, adds,}{\i\fs20 to stand}{\fs20
. For ministers cannot always render their service as quickly as their rulers desire. But the angelic method is different. Not only were they prepared to obey, but in a moment they
understand what God wishes and commands without needing time for compliance. We see even the greatest princes cannot immediately carry out their decrees, because their ministers are not always at hand. But there is no necessity for dwelling longer upon an
g
els. Daniel adds, The judgment was fixed, and the books were opened. Although God alone is eminent and conspicuous above the angels, and the height of their glory and dignity does not obscure the supreme empire of the Almighty, yet, as we have formerly sa
i
d, he deems them worthy of the honor of being placed as councilors on each side of him, and that for the sake of illustrating his own majesty. For we have stated that nobles do not sit at the side of monarchs to diminish his majesty or to attract it to th
emselves, but rather to reflect the magnitude and power of the monarch more fully. This is the reason why the Prophet joins angels with God, not as allies, but simply as his councilors.
\par I refer the phrase, the books were opened, to the preaching of the gospel. Although God was recognized in Judea, as it is said in the 76th Psalm, (}{\fs20\cf13\super <197602>}{\fs20
Psalm 76:2,) yet this acknowledgment was but slight and involved in many figures. God was revealed through enigmas until Christ\rquote s coming; but then he manifested himself tru
ly, just like opening books previously shut. There is therefore a contrast to be observed here between that obscure season which preceded the coming of Christ, and the clearness which now shines under the gospel. Because, therefore, God was plainly made k
nown after the Sun of righteousness arose, according to the Prophet Malachi, (}{\fs20\cf13\super <390402>}{\fs20
Malachi 4:2,) this is the reason why the books are now said to have been opened at that season. Meanwhile, we confess that God was not altogether hidden, nor did he speak
from astonishment, but this is said comparatively by the Prophet, as the books were opened whenever God openly appeared as the Judge, Father, and Preserver of the world, in the person of his only begotten Son. It afterwards follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:11\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 11.}{
I beheld then, because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.\cell }{\b 11.}{ Videbam tunc, propter vocem}{\cf1 }{\cf13\super f402}{
sermonum grandium quos cornu proferebat, videbam usque dum occisa fuit bestia, et abolitum corpus ejus, et data fuit incendio ignis.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Since the presumptuous speaking of the little horn terrified the Prophet, he now says he was }{\i\fs20\cf13 attentive in considering this portion}{\fs20 . He next says, }{\i\fs20\cf13 The beast was slain, and his body was consumed by the burning of fire}{
\fs20 . This ought clearly to be referred to the end of the Roman empire. For, from the time when foreigners obtained the mastery, the fourth beast ceased to flour
ish. The name was always retained, yet with great mockery of that ancient monarchy. I now omit all mention of Caligula, Nero, Domitian, and similar monsters. But when Spaniards and Africans acquired the absolute sway, can we call Rome any longer the mistr
e
ss of the world? Surely this would be foolish indeed! To this very day the Germans also say they possess the Roman empire; but while the title of empire has passed to the Germans, clearly enough Rome is at this very day in slavery. For as to the Pope havi
n
g erected his own throne there, this empire is unworthy of the name of monarchy; but whatever be our view of this point, for about 1500 years the Romans have been in bondage as slaves to foreign princes. For, after the death of Nero:, Trajan was his succe
s
sor, and from that time scarcely a single Roman obtained the empire; and God branded it with the, most disgraceful marks of ignominy, when a swine-herd was created emperor, and that too by the lust of the soldiery! The senate retained its name till then;
But. if it pleased the soldiers to create any one a Caesar, the senate was immediately compelled to submit to their dictation. Thus, the Prophet with great propriety says, }{\i\fs20\cf13 The beast was slain}{\fs20
shortly after the promulgation of the gospel. Then the presumptuous speaking of }{\i\fs20\cf13 the little horn}{\fs20 was at an end, and }{\i\fs20\cf13 the fourth beast}{\fs20
was extinct about the same time. For then no Roman became an Emperor who claimed for himself any share of power; but Rome itself fell into disgraceful slavery, and not only foreigners reign
ed there most shamefully, but even barbarians, swine-herds, and cow-herds! All this occurred in fulfillment of what God had shown to his Prophet, namely, after the coming of Christ and the opening of the books, that is \emdash
after the knowledge which shone upon the world through the preaching of the gospel \emdash the destruction of that fourth beast and of the Roman empire was close at hand.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, whatever revolutions happen daily in the world, that we may always be intent on the sight of thy g
lory, once manifested to us in thy Son. May the splendor of thy majesty illuminate our hearts, and may we pass beyond the visible heavens, the sun, the moon, and every shining thing; and may we behold the blessedness of thy kingdom, which thou proposest t
o
us in the light of thy Gospel. May we walk through the midst of the darkness and afflictions of the world, content with that light by which thou invitest us to the hope of the eternal inheritance which thou hast promised us, and acquired for us by the bl
ood of thine only begotten Son. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Thirty-Five
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:12\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 12.}{
As concerning the rest of the beasts, they had their dominion taken away: yet. their lives were prolonged for a season and time.\cell }{\b 12.}{
Et reliquis bestiis abstulerant potestatum, vel dominationem. Et longitudo in vita data illis fuerat usque ad tempus at tempus.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Without doubt the Prophet refers to what ought to come first in order, as the empires of which he is speaking were extinc
t before the Roman. Hence these verbs ought to be taken in the pluperfect tense, because the power had been already removed from the other three beasts. For the Hebrews were, accustomed to repeat afterwards anything which had been omitted, and they do not
always observe the order of time in their narratives. Thus, after he had said the fourth beast was slain and consumed by burning, he now adds what he had omitted concerning the remaining three, namely}{\i\fs20 , }{\i\fs20\cf13
their dominion had been take, from them}{\fs20 . He adds also what is worthy of notice, }{\i\fs20\cf13 Length}{\fs20 , or continuance, }{\i\fs20\cf13 in life was granted to them even for a time and a time. }{\fs20
There are two different words used here, but they signify one and the same thing, namely, a convenient time. Here the Prophet understands how nothing
happens accidentally, but all things are carried on in the world in their own time, as God has decreed them in heaven. Perhaps when the subject-matter of the discourse is }{\i\fs20\cf13 length of life,}{\fs20
it signifies the protracted period of these afflictions, as they shou
ld not pass away suddenly like clouds. Not. only severe but lengthened trials are said to await the faithful, which must afflict their minds with weariness, unless the hope of a better issue propped them up. Thus, the Holy Spirit predicts how God would at
length deliver his Church when he had exercised its patience for a length of time. From}{\i\fs20 }{\i\fs20\cf13 the rest of the beasts power was taken away}{\fs20 . The copula in the word }{\f30\fs20\cf10 hkra}{\fs20 , }{\i\fs20 ve-arkeh}{\fs20 , \'93
and length,\'94 may be resolved in this way \emdash \'93because length in life;\'94 as if he had said, The trials by which the sons of God were to be oppressed should not be perpetual, because God had prescribed and defined a fixed period.}{\i\fs20\cf13
A continuance}{\fs20 , therefore, }{\i\fs20\cf13 in life was granted to them}{\fs20 , namely, }{\i\fs20\cf13 for a time and a time}{\fs20 . The copula may be treated as \'93an adversative particle\'94 as if he had said, \'93although a continuance,\'94
that is, although the people should not immediately escape from those sorrowful cares which oppressed them, yet God\rquote s opportunity would at length arrive, that is, the time at which it
pleased God to redeem his own Church. But the former exposition seems more genuine and more consistent, because length of time has its own limits and boundaries. There is also a contrast between, the words }{\f30\fs20\cf10 hkra}{\fs20 ,}{\i\fs20 arkeh}{
\fs20 , \'93length,\'94 and }{\f30\fs20\cf10 \'88mz}{\fs20 ,}{\i\fs20 zemen}{\fs20 , \'93time,\'94 and }{\f30\fs20\cf10 \'88d[}{\fs20 , }{\i\fs20 gneden}{\fs20 , \'93time,\'94 because length or \'93prolonging\'94
has reference to our perceptions; for when we are suffering pain, the greatest speed seems delay. Thus, any one in anxiety for an improved state of things counts every moment, and is so flagrant in his d
esires as to call the Almighty in question for any delay. As, then, the impatience of men is so great, when they are expecting with anxiety this freedom from adversity, the Prophet says, in the ordinary acceptation of the phrase, }{\i\fs20\cf13
length of time was granted to the beasts}{\fs20 ; but he opposes a fit time; as if he had said \emdash
They act preposterously who thus indulge their own passions. Since God has fixed his own time, they require patience, and need not reckon the years; but this one thing must be concluded, when t
he Lord pleases he will not delay his help. This, therefore, is the full sense of the verse. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:13\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 13.}{
I saw in the night-visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.\cell }{\b 13.}{ Videbam in visionibus noctis: et ecce in nubibus}{\cf1 }{
\cf13\super f403}{ coeli, vel coelorum, tanquam Filius hominus veniebat, et usque ad Antiquum dierum venit, et coram eo repraesentarunt.}{\cf1 }{\cf13\super f404}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par After Daniel has narrated how he saw God on the throne of judgment, openly exercising his power and laying open to the world what was formerly hidden from it, namely, his supreme authority in its government, he now adds the second part of the vision}{
\i\fs20 , }{\i\fs20\cf13 As it were the Son of man appeared in the clouds. }{\fs20
Without doubt this is to be understood of Christ, and the Jews, perverse as they are, are ashamed to deny it, although they differ afterwards about Christ. But the object of the vision w
as to enable the faithful certainly to expect the promised Redeemer in his own time. He had been endued with heavenly power, and was seated at his Father\rquote s right hand. Hence Daniel says, }{\i\fs20\cf13 He was intent on these nightly visions}{\fs20
. And this repetition is by no means superfluous, as it informs us of the Prophet\rquote
s alertness when God shews himself present. Daniel expresses this fully in his own words, for he roused himself when he perceived important, and rare, and singular matters set before him. This attentive di
sposition of the Prophet ought to stir us up to read his prophecy without listlessness, and with awakened minds earnestly to derive from heaven true and sincere intelligence. }{\i\fs20\cf13 I was}{\fs20 , then, says he, }{\i\fs20\cf13
attentive in visions of the night, and beheld as it were the Son of man}{\fs20 . I have already said this passage cannot be otherwise taken than concerning Christ. We must now see why he uses the word \'93like\'94
the Son of man; that is, why he uses the letter }{\f30\fs20\cf10 k}{\fs20 , }{\i\fs20 ke}{\fs20 , the mark for likeness. This might be twisted in favor of the folly of the Manichees, who thought Christ\rquote
s body to be only imaginary. For, as they wrest the words of Paul, and pervert their sense, that Christ was in likeness as a man, (}{\fs20\cf13\super <502007>}{\fs20 Philippians 2:7.) so also they may abuse the Prophet\rquote s testimony, when Ch
rist is not said to be a man but only like one. With respect to Paul\rquote
s words, he is not speaking of the essence of his human nature, but only of his state; for he is speaking of Christ being made man, of his condition being humble and abject, and even serv
ile. But in the passage before us the reason is different. For the Prophet says, }{\i\fs20\cf13 He appeared}{\fs20 to him as the }{\i\fs20\cf13 Son of man}{\fs20 , as Christ had not yet taken upon him our flesh. And we must remark that saying of Paul
\rquote s: When the fullness of time was come, God sent his Son, made of a woman. (}{\fs20\cf13\super <480404>}{\fs20
Galatians 4:4.) Christ then began to be a man when he appeared on earth as Mediator, for he had not assumed the seed of Abraham before he was joined with us in brotherly union. This is the reason why the Prophet does not pr
onounce Christ to have been man at this period, but only like man; for otherwise he had not been that Messiah formerly promised under the Law as the son of Abraham and David. For if from the beginning he had put on human flesh, he would not have been born
of these progenitors. It follows, then, that Christ was not a man from the beginning, but only appeared so in a figure. As also Irenaeus}{\fs20\cf1 }{\fs20\cf13\super f405}{\fs20 says: This was a \'93prelude,\'94
he uses that word. Tertullian also says: \'93Then the Son of God put on a specimen of humanity.\'94}{\fs20\cf1 }{\fs20\cf13\super f406}{\fs20 This was a symbol, therefore, of Christ\rquote
s future flesh, although that flesh did not yet exist. We now see how suitably this figure agrees with the thing signified, wherein Christ was set forth as the Son of man, although he was then the eternal Word of God.
\par It afterwards follows, .}{\i\fs20\cf13 He came to the Ancient of days}{\i\fs20 . }{\fs20 This, in my judgment, ought to be explained of Christ\rquote s ascension;
for he then commenced his reign, as we see in numberless passages of Scripture. Nor is this passage contrary to what the Prophet had previously said \emdash
he saw the Son of man in the clouds. For by this expression he simply wishes to teach how Christ, althoug
h like a man, yet differed from the whole human race, and was not of the common order of men; but excelled the whole world in dignity. He expresses much more when he says, in the second clause, }{\i\fs20\cf13 He came even unto the Ancient of days}{
\i\fs20 . }{\fs20 For although the Divine Majesty lay hid in Christ, yet he discharged the duty of a slave, and emptied himself, as Paul says, (}{\fs20\cf13\super <502007>}{\fs20 Philippians 2:7.) So also we read in the first chapter of John, (}{
\fs20\cf13\super <430114>}{\fs20 John 1:14,) Glory appeared in him as of the only begotten Son of God; th
at is, which belongs to the only begotten Son of God. Christ, therefore, thus put off his glory for the time, and yet by His miracles and many other proofs afforded a clear and evident; specimen of his celestial glory. He really appeared to Daniel in the
clouds, but when he ascended to heaven, he then put off this mortal body, and put on a new life. Thus Paul also, in the sixth chapter to the Romans, says, he lives the life of God, (}{\fs20\cf13\super <450610>}{\fs20
Romans 6:10;) and other phrases often used by our Lord himself agree very well with this, especially in the Evangelist John, \'93I go to the Father.\'94 \'93It is expedient for me to go to the Father, for the Father is greater than I,\'94 (}{
\fs20\cf13\super <431607>}{\fs20 John 16:7; }{\fs20\cf13\super <431428>}{\fs20 John 14:28;) that is, it is expedient for me to ascend to that royal
tribunal which the Father has erected for me by his eternal counsel, and thus the whole world will feel the supreme power to have been entrusted to. me. Now, therefore, we understand the full meaning of the Prophet\rquote s words.
\par But as there are many fanatics who wrest what has been said of the person of the Mediator, as if Christ were not the true God, but had a beginning from the Father at some definite period of time, we must observe how the Prophet\rquote
s expression are neither the human nor the divine nature of
Christ properly speaking, but a Mediator is here set before us who is God manifest in flesh. For if we hold this principle that Christ is described to us, not as either the word of God, or the seed of Abraham, but as Mediator, that is, eternal God who wa
s
willing to become man, to become subject to God the Father, to be made like us, and to be our advocate, then no difficulty will remain. Thus he appeared to Daniel like the Son of man, who became afterwards truly and really so. He was in the clouds, that
is, separated from the common lot of mankind, as he always carried with him some marks of deity, even in his humility. }{\i\fs20\cf13 He now arrives as the Ancient of days}{\fs20
, that is, when he ascends to heaven, because his divine majesty was then revealed. And hence he says, It is expedient for you, for me to go to the Father, because the Father is greater than I. (}{\fs20\cf13\super <431428>}{\fs20
John 14:28.) Christ here detracts nothing from his deity, but as his nature was not known in the world, while his divine majesty lay hid in the form of a
servant, he calls the Father simply God; as if he had said, If I remain with you upon earth, what would the presence of my flesh profit you? But when I ascend to heaven, then that oneness which I have with the Father will become conspicuous. When, therefo
r
e, the world shall understand that I am one with the Father, and that the Deity is one, the hope of all the pious will become more firm and unconquered against all temptations; for they will know themselves to be equally under the protection of both God a
n
d man. If, therefore, Christ were always dwelling upon earth, and had borne witness a thousand times to his being given to us by his Father as the guardian of our salvation, yet there always would have been some hesitation and anxiety. But when we know hi
m to be seated at his Father\rquote s right hand, we then understand him to be truly God, because all knees would not. be bent before him, unless he had been the eternal God. We must hold that passage of Isaiah, (}{\fs20\cf13\super <234208>}{\fs20
Isaiah 42:8,) As I live, saith the Lord, my glory I will not give to another. As, therefore, God\rquote
s glory can never be transferred to either man or any other creature, the true unity and nature of God necessarily shines forth in the human nature of Christ, for every knee is bent before him. Now, the
refore, we understand the sense in which the Prophet says, Christ }{\i\fs20\cf13 came as the Son of man}{\i\fs20 ,}{\fs20 that is, like a man, }{\i\fs20\cf13 even to the Ancient of days}{\i\fs20 .}{\fs20
For after Christ had passed through the period of his self-abasement, according\rquote to Paul, (}{\fs20\cf13\super <502007>}{\fs20 Philippians 2:7,)
he ascended into heaven, and a dominion was bestowed upon him, as the Prophet says in the next verse. This passage, then, without the slightest doubt, ought to be received of Christ\rquote s ascension, after he had ceased being mortal man. He says, }{
\i\fs20\cf13 He was represented before God,}{\fs20\cf13 }{\fs20 namely, because he sits at his right hand. It follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:14\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 14.}{
And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is everlasting dominion, which shall not pass away, and his kingdom that shall not be destroyed.\cell }{\b 14.}{
Et ei data fuit potrstas, et gloria, vel decus, et regnum: et omnes, populi, nationes, et linguae ci servient: potestas ejus potestas seculi, aeterna, quae non auferetur, et regnum ejus non corrumpetur. }{\cf13\super F407}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The Prophet; confirms and explains more clearly in this verse what he had said in the former one. For we may collect from it how the personage previously mentioned arrived at the Ancient of days, who is God, namely, }{\i\fs20\cf13
because power was given to him.}{\fs20 For although Christ truly ascended into heaven, (}{\fs20\cf13\super <402818>}{\fs20 Matthew 28:18,) yet we ought clearly to weigh the purpose of his doing\rquote
so. It was to acquire the supreme power in heaven and in earth, as he himself says. And Paul also mentions this purpose in the first and second chapters of the Ephesians. (}{\fs20\cf13\super <490121>}{\fs20 Ephesians 1:21; }{\fs20\cf13\super <490207>}{
\fs20 Ephesians 2:7.) Christ left the world and ascended to the Father; first, to subdue all powers to himself, and to
render angels obedient; next, to restrain the devil, and to protect and preserve the Church by his help, as well as all the elect of God the Father. So, therefore, Daniel now proceeds with what he formerly said concerning the approach of Christ to God. Th
u
s the madness of those who argue against Christ; being true and eternal God, because he is said to have come to the Ancient of days, is refuted. First of all, as we have said, this is understood of the person of the Mediator; next, all doubt is taken away
when the Prophet adds, }{\i\fs20\cf13 Power was given unto him}{\fs20
. Behold, therefore, a certain explanation. We will not say it was bestowed with relation to his being, and being called God. It was given to him as Mediator, as God manifest in flesh, and with respect to his
human nature. We observe how well all these things agree, when the Prophet here says, }{\i\fs20\cf13 The chief power was given to Christ}{\i\fs20 .}{\fs20
We must hold therefore its reference to that manifestation, because Christ was from the beginning the life of men, the world was created by him, and his energy always sustained it, (}{\fs20\cf13\super <430104>}{\fs20
John 1:4;) but power was given to him to inform us how God reigned by means of his hand. If we were required to seek God without a Mediator, his distance would be far too great, but when a Mediator m
eets us, and offers himself to us in our human nature, such is the nearness between God and us, that our faith easily passes beyond the world and penetrates the very heavens. For this reason:. therefore, }{\i\fs20\cf13 All power, honor, and kingdom}{
\i\fs20 was}{\fs20 given to Christ. He adds also, .}{\i\fs20\cf13 All nations shall serve him}{\fs20 , that is:, they may serve him; for the copula ought to be translated thus, \emdash }{\i\fs20\cf13
That all nations, people, and tongues should serve him.}{\fs20 We have shewn how this ought properly to be understood of the commencement of the
reign of Christ, and ought not to be connected with its final close, as many interpreters force and strain the passage. Meanwhile we must add, that the events which the Prophet here narrates are not yet complete; but this ought to be familiar to all the
pious, for whenever the kingdom of Christ is treated of, his glory magnificently extolled, as if it were now absolutely complete in all its parts. It is not surprising, if according to the frequent and perpetual usage of Scripture, the Prophet should say}
{\i\fs20\cf13 power was given to}{\i\fs20 }{\fs20 Christ, to subdue all people, nations, and languages to himself, as it is said in }{\fs20\cf13\super <19B001>}{\fs20 Psalm 110:1, \emdash
Jehovah said to my Lord, Sit thou on my right hand, until I make thy enemies the footstool of thy feet. We see, then, how Christ was r
aised to his own empire to govern his Church in the name and with the power of his Father, while at the same time many enemies rise up against him. Still the obstinacy of the devil and of all impious men continues, although Christ governs heaven and earth
,
and is the supreme king before whom every knee is bent. We also know how marked the difference is between the beginning of his kingdom and its final completion. Whatever the meaning, this vision suits very well with many assertions of Christ, where he be
ars witness to the power given him by the Father. (}{\fs20\cf13\super <402818>}{\fs20 Matthew 28:18, and elsewhere) He does not here speak of the last judgment, but is only teaching us, the object of his ascension to heaven.
\par This view the Prophet confirms by saying, }{\i\fs20\cf13 his dominion is the dominion of an age, which is mot taken away, and his kingdom can never be corrupted}{\fs20
or abolished. For by these words he teaches familiarly and openly, why Christ is the Supreme King, namely, for the perpetual government of his Church in this world. We o
ught to look up to heaven in very deed whenever the state of the Church is under consideration, since its happiness is neither earthly, nor perishable, nor temporary, though nothing sublunary is either firm or perpetual. But when the Prophet says Christ
\rquote s
dominion is eternal, he doubtless signifies the constant endurance of his monarchy, even to the end of the world, when he shall gather his people together to a happy life and an eternal inheritance. Although, therefore, celestial immortality is comprehend
e
d under these words, yet in a former passage the Prophet pointed out the perpetual existence of the Church in this world, because Christ will defend it, although daily subject to numberless causes of destruction. And who would not assert the almost daily
perishing of the Church, if God did not wonderfully preserve it by the hand of his only begotten Son? Hence it is correct to understand the phrase, }{\i\fs20\cf13 His kingdom shall be the kingdom of an age.}{\fs20\cf13 }{\fs20
And thus we receive no common consolation, when we see the Church
tossed about amidst various fluctuations, and almost buried and devoured by continual shipwrecks, yet Christ is ever stretching forth his hand to preserve it, and to save it from every sorrowful and horrible species of destruction. It now follows,
\emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:15-16\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330
\cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 15.}{
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me.\cell }{\b 15.}{ Succisus fuit spiritus meus mihi Danieli,}{\cf1 }{\cf13\super f408}{ in medio corporis,}{\cf1 }{\cf13\super f409}{
et visiones capitas mei terruerunt me.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330
\cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 16.}{
I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.\cell }{\b 16.}{ Accessi ad unum ex his qui aderant, et sciscitatus sum ex eo
veritatum super his omnibus: et dixit mihi, et enarrationem sermonum patefecit mihi.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510
\cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel says, his spi
rit was either cut off or vanished, as if he suffered some mental deficiency. In this way God wished to communicate to his servant the magnitude of the vision. And he inspires us also with reverence for this vision, lest we should treat it coldly and comm
o
nly. But we ought to understand how God opens up to Daniel, his servant, and to us by his assistance and ministry, these mysteries which meaning; be otherwise comprehended by our human senses. For if Daniel, whom we know to have been a remarkable Prophet,
felt his spirit to be so deficient and nearly vanishing away, surely we who as yet know so little of God\rquote
s mysteries, nay, who have scarcely tasted their first rudiments, never can attain so great a height, unless we overcome the world and shake off all hu
man sensations. For these things cannot be perceived by us unless our minds are clear and completely purified.
\par He says, therefore, in the first place, }{\i\fs20\cf13 his spirit was cut off}{\i\fs20 ,}{\fs20 or vanished, }{\i\fs20\cf13 in the midst of his body}{\i\fs20 ;}{\fs20 as if he had said he was almost lifeless and nearly dead. And he added, as reason, }{
\i\fs20\cf13 the visions of his head had frightened him}{\i\fs20 .}{\fs20 No one can faint away \emdash an event which sometimes happens \emdash
with-out a cause. When that terror called a panic seizes upon some persons, we observe how they become deprived of self-possession, and lie almost lifeless. But Daniel, to shew himself separate from such persons, says }{\i\fs20\cf13 he was frightened}{
\i\fs20 }{\fs20 or disturbed}{\i\fs20 }{\i\fs20\cf13 by visions of his head}{\fs20 ; as if he had said, he was not disturbed without occasion, but it was caused by the mystery of which the vision had been offered to him. }{\i\fs20\cf13
He came to one of those standing by.}{\fs20 He had said a short time before, ten thousand times ten thousand were at the right hand of the tribunal of God. Without the slightest doubt, the Prophet asked one of these angels
. And here we must notice his modesty and docility in flying to some instructor, because he was conscious of his own ignorance and found no other remedy. At the same time, we are taught by the Prophet\rquote
s example not to reject all visions, but to seek their
interpretation from God himself. Although God in these days does not address us by visions, yet he wishes us to be content with his Law and Gospel, while angels do not appear to us, and do not openly and conspicuously descend from heaven; but, since Scrip
ture is obscure to us, through the darkness in which we are involved, let us learn not to reject whatever surpasses our capacity, even when some dark veil envelops it, but let us fly to the remedy which Daniel used, not to seek the understanding of God
\rquote s wo
rd from angels, who do not appear to us, but from Christ himself, who in these days teaches us familiarly by means of pastors and ministers of the gospel. Now, as a supreme and only Master has been given us from the Father, so also he exercises the office
of teacher by his own ministers whom he set over us. (}{\fs20\cf13\super <402308>}{\fs20
Matthew 23:8, 10.) Therefore, as Daniel approached the angel who was near him, so we are daily commanded to approach those who have been entrusted with the gift of interpretation and who can fai
thfully explain to us things otherwise obscure. Our confidence, too, ought to be increased by what follows directly: }{\i\fs20\cf13 The angel spoke, and opened the interpretation of the words.}{\fs20\cf13 }{\fs20
Daniel here shews his modesty and humility not to have been in vain, as God co
mmanded the angel to explain all obscurities. So, without doubt, Christ will at this time satisfy our prayers, if we are truly his disciples; that is, if, after those mysteries which surpass and absorb all our senses have terrified us, we fly to that orde
r which he has prescribed for us, and seen from faithful ministers and teachers the interpretation of those things which are difficult and obscure, and entirely concealed from us.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, since the faith of the fathers was supported by
obscure shadows, by which thou didst wish it to be nourished, until thy Son was manifestly revealed to us in the flesh: Grant, I pray thee, at this day, after he has appeared to us as the best and most perfect teacher, and explained thy counsels to us sim
i
larly, that we may not be either so dull or so careless as to allow the great clearness of the manifestation of thyself offered us in the Gospel to escape from our grasp. May we be so directed towards life eternal, until after the performance of our cours
e
in this present life, and the removal of all obstacles which Satan places in our way, either to delay us or turn us aside, we may at length arrive at the enjoyment of that blessed life in which Christ., thine only begotten Son, has preceded us. May we th
us be co-heirs with him, and as thou hast appointed him sole inheritor, so may he gather us unto the secure inheritance of a blessed immortality. Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Thirty-Sixth.
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:17-18\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330
\cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 17.}{ These great beasts, which are four, are four kings, which shall arise out of the earth.\cell }
{\b 17.}{ Hae bestiae magnae quas vidisti quatuor, sunt quatuor regna, quae exsurgent e terra.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330
\cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 18.}{
But the saints of the most high shall take the kingdom, and possess the kingdom for ever and ever.\cell }{\b 18.}{ Et sortientur, obtinebunt, regmu sancturum excelsorum: et possidebunt regnum usque in seculum, et usque in secular seculorum.\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15
\clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the angel answers Daniel concerning the four beasts which had been shewn him in the vision. He says, therefore, }{\i\fs20\cf13 Four kingdoms arose,}{\fs20
and by the name kingdom he means monarchy; for we know that the Persians had many kings until Alexander transferred to himself the empire of t
he East. Although Cyrus had seven or eight successors, yet the Persian empire continued through them all. And as we saw before, although whatever Alexander had acquired by his arms was divided among his four successors, yet it still remained the Macedonia
n
kingdom. The same thing must be said concerning the fourth kingdom. Although we know consuls to have been created yearly at Rome, yet that government lasted till Julius Caesar destroyed it, and consumed the strength of the empire, so as to surpass by his
power the splendid altitude which had been long and widely conspicuous in the world. Hence the angel replied, }{\i\fs20\cf13 By the four beasts four kingdoms}{\i\fs20 }{\fs20 are denoted: he says, }{\i\fs20\cf13 shall arise}{\i\fs20 ; }{\fs20
and yet the Chaldean had long ago arisen, and was now verging under Belshazzar
to its fall. But it was proposed by the angel to teach the Prophet and all the people that there was no reason why revolutions should disturb them too much. The Israelites then saw themselves lying as if dead, yea, actually buried and concealed under the
earth. For exile was to them equivalent to the tomb. For this reason, then, the angel }{\i\fs20\cf13 announces the springing up of four kingdoms,}{\fs20
while the first was then flourishing; but, as I have already said., this suits very well within the scope and object of the prophecy. He had formerly said}{\i\fs20 }{\i\fs20\cf13 from the sea}{\i\fs20 , }{\fs20 but the word \'93sea\'94
is used metaphorically, since the condition of the earth was turbulent through many ages. As, therefore, nothing was stable, God appropriately set forth the whole world under the figure of the sea. He afterwards adds, }{\i\fs20\cf13
They will obtain the kingdom of the holy lofty ones}{\i\fs20 .}{\fs20 Here interpreters vary considerably, because, as I have before explained it, some take this prophecy to relate to the kingdom of Turkey, others to the tyranny of the Pope of Rome
, and extend what the Prophet here says to the final judgment. There is nothing surprising, then, in this diversity of opinion shewing itself more fully in the various details. By }{\i\fs20\cf13 sacred holy ones}{\fs20
some understand angels; but there is still much controversy about the words, for the noun }{\i\fs20 of }{\i\fs20\cf13 saints}{\fs20 is \'93in regimen,\'94 as if the Prophet, had said saints of lofty ones, properly speaking.}{\fs20\cf1 }{
\fs20\cf13\super f410}{\fs20 Similar passages justify those who take it \'93in the absolute state.\'94 But if we follow the grammatical construction, we canno
t explain it otherwise; but the former noun may be put in a state of regimen, as we have said. And I embrace this opinion. Some refer it to the one God, but. I think this a profane way of expression. I have no doubt about the Prophet meaning sons of God b
y }{\i\fs20\cf13 sacred lofty ones}{\i\fs20 ,}{\fs20 because, though they are pilgrims in the world: yet they raise their minds upwards, and know themselves to be. citizens of the heavenly kingdom. Hence by the word }{\f30\fs20\cf10 \'88ynwyl[}{\fs20 , }
{\i\fs20 gnelionin}{\fs20 , \'93lofty ones,\'94 I have no doubt; the Prophet means heavenly powers; that is, whatever we can conceive of divinity, and whatever is exalted above the world. I will1 now give my reasons shortly why I like this sense the best.
\par If we call the}{\i\fs20 }{\i\fs20\cf13 holy lofty ones}{\fs20 God himself, what sense can we elicit from the passage?
Did the Chaldeans and the rest of the monarchies usurp and transfer to themselves the power of God? There, is some truth in this, because all who domineer without submitting to the one God despoil him of his peculiar honor, and are rather robbers than kin
g
s. But the Prophet, in my opinion, understood something else from the angel, namely, that the Church should lose all form and dignity in the world during the flourishing of these four monarchies. We know the sons of God to be heirs of the world; and Paul,
when speaking of the promise given to Abraham, says, he was chosen by God as heir of the world. (}{\fs20\cf13\super <450413>}{\fs20 Romans 4:13; }{\fs20\cf13\super <580102>}{\fs20 Hebrews 1:2) And this doctrine is sufficiently known \emdash
the world was created for the sake of the human race. When Adam fell from h
is lawful rights, all his posterity became aliens. God deprived them of the inheritance which he had designed for them. Now, therefore, our inheritance must be restored through Christ, for which reason he is called the only heir of the world. Thus it is n
o
t surprising if the angel says that tyrants, when they exercise supreme dominion, assume and arrogate to themselves the peculiar property of the sacred lofty ones, meaning the people of God. And this suits very well with the assertions of the present pass
age concerning the Church being deprived of its dignity, eminence, and visibility in the world. For then God\rquote
s people were like a putrid carcass, the limbs of which were separated and dispersed on all sides, without any hope of restoration. Lastly, although
by the permission of Darius, and the edict and liberality of Cyrus, some portion of them returned to their country, yet what was that nominal return? They had but a precarious dwelling in the inheritance divinely promised them; they were pressed on all s
i
des by their enemies, and were subject to the lust and injustice of them all. For the Church had no empire under the Persians. After the third change we know how miserably they were afflicted, especially under Antiochus. That nation was always opposed to
t
hem, but then they were almost reduced to extremities, when Antiochus endeavored furiously to abolish the whole law and worship of God. Under the Macedonian kingdom the Jews were in constant slavery; but when the Roman army penetrated those regions, they
felt the horrible tyranny of the fourth beast, as we have already seen. Lastly, it is sufficiently evident from the continual history of those times, that the sons of God were always under the yoke, and were not only cruelly but ignominiously treated.
\par Thus this prophecy was fulfilled, namely, }{\i\fs20\cf13 The four beasts took upon themselves the empire which properly belonged to the sacred lofty ones;}{\fs20 that is, to God\rquote
s elect sons, who, though dwellers on earth, are dependent on heaven. In this interpretation I see nothin
g forced, and whoever prudently weighs the matter will, as I hope, recognize what I have said as the meaning of the Prophet. The latter clause now follows. }{\i\fs20\cf13 They shall obtain the kingdom,}{\fs20\cf13 }{\fs20 says he,}{\i\fs20\cf13
for ever, and even for ever and ever}{\i\fs20 . }{\fs20
A difficult question arises here, because by these words Daniel, or the angel addressing him, seems to express a perpetual condition under these four monarchies;. Belshazzar was the last king of the Babylonian dynasty, and at the perform of this vision th
e
overthrow of that monarchy was at hand. With regard to the Persian kings, there were only eight of them besides Cyrus. And concerning Alexander we know a sudden change happened; the terror of him spread abroad like a storm, but it vanished away after it
h
ad affected all the people of the East. The Macedonian kingdom also suffered a concussion, when those leaders began to disagree among themselves who had obtained from Alexander authority and rank; and at length the kingdom became fourfold, as we have alre
ady stated, and shall mention again. Now if we count the years, the length of those monarchies was not so great as to justify the epithet \'93perpetual.\'94
I reply, this must be referred to the sensations of the pious, to whom that delay seemed specially tedious
, so that they would have pined away in their miseries, had not this prophecy in some way relieved them. We see at the present moment how great is the for your of desire when reference is made to the help of God; and when our minds have been heated with d
e
sire, they immediately decline to impatience. It thus happens that the promises of God do not suffice to sustain us, because nothing is more difficult than to bear long delay. For if the Church in our time had been oppressed for a hundred years, what cons
tancy would have been discerned ht us? If a whirlwind arises, we are astonished, and cry out, \'93What next? what next?\'94
Three or four months will not have elapsed before all men enter upon a strife with God and expostulate with him, because he does not hasten
at once to bring assistance to his Church. We are not surprised, then, at the angel here assigning one age, or even an \'93age of ages,\'94
to tyrants under whom the Church should be oppressed. Although I .do not doubt the reference to the fullness of times, as
we: know Christ to have been the end of the Law, and as his advent drew nearer, so God admonished the faithful to carry forward their own expectations to the advent of their Redeemer. When, therefore, the angel uses the phrase }{\i\fs20\cf13
one age and an age of ages}{\fs20 ,
I have no doubt that he defined the time for the elect, to strengthen them in patiently bearing trouble of all kinds, as this had been divinely decreed; for the four beasts were to reign not only for a few years, but for continual ages; that is, until the
time of renovation had arrived for the world, when God completely restored his Church. Let us proceed: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:19-20\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510
\cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 19.}{ Then I would know the truth of the f
ourth beast, which was; diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails .of brass; devoured, brake in pieces, and stamped the residue with his feet;\cell }{\b 19.}{ Tunc aptavi ad veritam}{\cf1 }{\cf13\super f411
}{ de bestia quarta, quae erat diversa ab omnibus aliis, terribilis valde, cujus dentes erant ferri, ferrei, et ungues aeris, aerei, comedens et conterens, et residuu pedibus suis conculcans.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx7020\row }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 20.}{
And of the ten horn that to were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows.\cell }{\b 20.}{
Et super conrnibus decem, de cornibus decem, quae erant in capite ejus, et de postremo quod surgebat, et quod ceciderant ex prioribus tria: et quod cornu illi erant oculi, et os loquens grandia: et aspectus ejus magna prae sociis.}{\cf1 }{\cf13\super
f412}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the Prophet interrogates the angel concerning the Fourth Beast more attentively and carefully; as we formerly saw him touched with greater admiration on beholding the beast which was formidable beyond the other three, so that neither a name nor repre
sentation could be found for it. As, therefore, God displayed something great under the image of the fourth beast, he caused his Prophet to wake up to understand the mystery of it. For this reason he now interrogates the angel; for he says }{\i\fs20\cf13
he wished for the truth}{\fs20 concerning the fourth beast, and he also repeats what we saw before, namely, }{\i\fs20\cf13 its being different from the others}{\i\fs20 . }{\fs20
And surely the subjugation of so many kings by the Romans was a difference worthy of notice. Let us think upon the origin of that nation; \emdash
a few robbers seizing upon a desert spot, growing great by brutal audacity and force, until they reduced all their neighbors under their power. Then they crossed the sea, and added first one province, and then another to their sway. And when the kingd
om of Macedon came within their power, this was indeed portentous. At length they became masters throughout the whole circuit of the Mediterranean, and there was no corner which did not receive their yoke; and this could never have been imagined by human
apprehension.
\par It is said then, }{\i\fs20\cf13 this beast was different from the others, and very terrible.}{\fs20 In the same sense }{\i\fs20\cf13 its teeth}{\i\fs20 }{\fs20 are called}{\i\fs20 }{\i\fs20\cf13 iron}{\i\fs20 ,}{\fs20 and }{\i\fs20\cf13
its claws brazen}{\fs20 . No mention had hitherto been made of his claw; the Prophet had spoken only of iron teeth, but he now adds }{\i\fs20\cf13 brazen claws}{\i\fs20 ,}{\fs20
as if he had said, This beast shall be endued with such savage madness, as not only to attack all things by its unusual violence, but to tear, lacerate, and devour all things; as he repeats again what he had said, }{\i\fs20\cf13 eating and destroyin
g and treading under foot the remainder}{\i\fs20 .}{\fs20 As. I have already explained all these points, I am unwilling to consume your time in vain and to confuse you with useless. repetitions. I }{\i\fs20\cf13 asked also}{\fs20 , said he}{\i\fs20\cf13
, concerning the ten horns, which, were upon its head}{\i\fs20 . }{\fs20 And this is the reason why I must cut the subject off shortly here, as the angel\rquote
s reply will follow directly. The Prophet, therefore, is now, without doubt, placed under a celestial impulse, because God was unwilling to teach him only as a private person; h
e was. to be a witness and herald of so great a mystery; and we may at this day learn from his writings, which are of the utmost use to us when we become fully acquainted with them.
\par He says, therefore, }{\i\fs20\cf13 He also inquired about the ten horns which were on the head of the beast, and of the other horn which had arisen}{\i\fs20 ,}{\fs20 meaning the small one, }{\i\fs20\cf13
and concerning the three horns falling from the face of the beast. }{\fs20 We have shewn how provinces were denoted by the tell horns, and how the difference between the Roman Empir
e and other monarchies was pointed out, because there never was one supreme ruler at Rome, except when Syria and Marius exercised their usurped authority \emdash
but each for only a short time. Here then the continual state of the Roman Empire is under review, f
or it was not simply a single animal, as it had ten horns. A finite number is put for an indefinite one. With regard to the little horn, I said it referred to the Caesars, who attracted the whole government of the state to themselves, after depriving the
p
eople of their liberty and the senate of their power, while even under their sway some dignity was continued to the senate and some majesty retained by the people. We have explained also how the three horns were broken; that is, how craftily the Caesars i
n
fringed upon and diminished the strength of both people and senate. Lastly, we have accounted for this little horn being displayed with human eyes, since the Caesars exercised their dominion with cunning, when they pretended to be only tribunes of the peo
p
le, and allowed the ensigns of empire to remain in the hands of the consuls; for when they came into the senate, they sat in a lowly situation in curule scats prepared for the tribunes. As, therefore, they tyrannized with such cleverness and cunning, inst
e
ad of by open violence, they are said to be endowed with the eyes of a man. Then as to the tongue, the sense is the same; for although they always professed the consular power to be supreme in the state, yet they could not restrain themselves, but vomited
forth many reproachful speeches. On the one side, we see them remarkable for eyes, and on the other, for the tongue. }{\i\fs20\cf13 And its aspect was terrible beyond its companions}{\i\fs20 . }{\fs20
This seems not to belong peculiarly to the little horn which had arisen among the ten, b
ut rather to the fourth beast. But if any one wishes to understand it of the little horn, I will not contest the point, as it will thus make tolerable sense. But I rather embrace my former opinion, for it is not surprising to find the Prophet after his di
scourse on the little horn, returning to the beast himself.
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:21-22\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 21.}{ I beheld, and the same horn made war with the saints, and prevailed against them;\cell }{\b
21.}{ Vide, et cornu illud faciebat praelium cum sanctis, et praevaluit illis.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 22.}{
Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that; the saints possessed the kingdom.\cell }{\b 22.}{
Donec venit Antiquus dierum, et judicium datum est sanctis excelsorum, et venit tempus, et regnum acceperunt sancti.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The Prophet now adds what he had omitted. The angel does not yet answer him, but as he had not sufficiently expressed how the little horn waged war with the sons of God, he now supplies the omission. He says, therefore, }{\i\fs20\cf13 he saw}{\i\fs20 }{
\fs20 \emdash this ought to be received by way of correction;}{\i\fs20 }{\i\fs20\cf13 I saw}{\i\fs20 ,}{\fs20 says he, meaning it was shewn me in a vision, how the little horn}{\i\fs20 }{\i\fs20\cf13 made war with the saints so as to prevail
against them}{\fs20
. Clearly enough other tyrants assailed the elect people of God with tier greater injury. Hence many refer this to Antiochus Epiphanes, who was hostile to the Jews beyond all others, and was utterly determined to blot out the name of the God of
Israel. And we know how often he raised powerful armaments to extinguish both the people and the worship of God. As, therefore, the cruelty of Antiochus was so severe against the Israelites, many think his image to have been exhibited to the Prophet as t
he little horn, and what we shall afterwards see about \'93the time,\'94 and \'93times\rquote and \'93half-a-time,\'94
they explain of the three years and a half during which the Temple was in ruins, and the people thereby prevented from offering sacrifices. As, therefore, thei
r religion was then interrupted, they think that tyranny was denoted, by which the people were prohibited from testifying their piety. But although this opinion is plausible, and at first sight bears upon the face of it the appearance of truth, yet if we
weigh all things in order, we may easily judge how unsuitable it is to Antiochus. Why, therefore, does the Prophet say \emdash }{\i\fs20\cf13 the little horn waged war with the saint?}{\fs20
Antiochus certainly made war against the Church, and so did many others; the Egyptians, we kno
w, often broke in and spoiled the Temple and the Romans too, before the monarchy of the Caesars. I reply, this is spoken comparatively, because no war was ever carried on so continuously and professedly against the Church, as those which occurred after th
e
Caesars arose, and after Christ was made manifest to the world; for the devil was then more enraged, and God also relaxed the reins to prove the patience of his people. Lastly, it was natural for the bitterest conflicts to occur when the redemption of th
e
world was carried out; and the event clearly showed this. We know first of all, by horrid examples, how Judea was laid waste, for never was such cruelty practiced against any other people. Nor was the calamity of short duration; we are well acquainted wi
t
h their extreme obstinacy, which compelled their enemies to forget clemency altogether. For the Romans desired to spare them as far as possible, but so great was their obstinacy and the madness of their rage, that they provoked their enemies as if devotin
g
themselves to destruction, until that dreadful slaughter happened, of which history has sufficiently informed us. When Titus, under the auspices of his father Vespasian, tools: and destroyed the city, the Jews were stabbed and slaughtered like cattle thr
oughout the whole extent of Asia. Thus far, then, it concerns the Jews.
\par When God had inserted the body of the Gentiles into his Church, the cruelty of the Caesars embraced all Christians; thus the little horn waged war with the saints in a manner different
from that of the former beasts, because the occasion was different, and the wrath of Satan was excited against all God\rquote s children on account of the manifestation of Christ. This, then, is the best explanation of}{\i\fs20 }{\i\fs20\cf13
the little horn, waging war against the saints.}{\fs20 Thus he says, }{\i\fs20\cf13 It must prevail.}{\i\fs20 }{\fs20
For the Caesars and all who governed the provinces of the empire raged with such extreme violence against the Church, that it almost disappeared from the face of the earth. And thus it happened, that the little horn preva
iled in appearance and in general opinion, as, for a short time, the safety of the Church was almost despaired of.
\par It now follows,}{\i\fs20 }{\i\fs20\cf13 Until the Ancient of days came, judgment was given to the saints of the lofty ones}{\i\fs20 . }{\fs20
No doubt the Prophet says God came in the same sense as before; namely, when he erected his tribunal and openly appeared as the judge of the world in the person of Christ. He does not here set before us the Son of man, as he did before, but yet a fuller e
xplanation of this passage is to be sought in the former one.}{\i\fs20 }{\i\fs20\cf13 God}{\fs20 then is said}{\i\fs20 }{\i\fs20\cf13 to have come}{\fs20
, when he put forth his power in supplying the needs of the Church, as by common figure he is said to be at a distance from us, and to sleep or to be reposing, when h
e does not show himself openly as our deliverer. So, on the other hand, he is said to come to us, when he openly proves his constant care of us. Under this figure Daniel now says he beheld the appearance of God Himself}{\i\fs20\cf13 . The Ancient of days}
{\fs20 then }{\i\fs20\cf13 came}{\fs20 . If we
ask when, we have the reply at hand; it was immediately after the promulgation of the gospel. Then God stretched forth his hand for his Church, and lifted it out of the abyss. For since the Jewish name had been for a long\rquote
time hated, and all people desired to exterminate the Jews from the world, Christ\rquote s advent increased this hatred and cruelty; and the license to injure them was added, as they thought Christ\rquote
s disciples were plotting a change of government, and wished to overthrow the existing state of t
hings; as in these days all the pious suffer grievously under this false imputation. God, therefore, is said to have come, where the doctrine of the gospel was more and more promulgated, and some rest granted to the Church. Thus, by this repose, }{
\i\fs20\cf13 the saints received the kingdom }{\fs20
which had been taken from them; that is, the kingdom of God and of the saints obtained some fame and celebrity in the world, through the general diffusion of the doctrine of piety, in every direction. Now, therefore, we understand wha
t Daniel wished to convey by the phrase, }{\i\fs20\cf13 The Ancient of days came, and judgment was given to the saints of the lofty ones}{\i\fs20 . }{\fs20 The remainder tomorrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, since thou profest our faith and constancy by many trials, as it is our duty in
this respect and in all others, to submit to thy will: Grant, I pray, that we may not give way to the many attacks by which we are tossed about. For we are assailed on all sides by Satan and all the impious, and while their fury is ever burning and raging
cruelly against us, may we never yield to it. May we proceed in our warfare, in reliance on the unconquered might of the Spirit, even though impious men prevail for a season. May we look forward to the advent of thy only-begotten Son, not only when he sha
l
l appear at the last day, but also whenever it shall please time for him to assist thy Church, and to raise it out of its miserable afflictions. And even if we must endure our distresses, may our courage never fail us, until at length we are gathered into
that holy rest, which has been obtained for us through the blood of the same, thine only-begotten Son \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Thirty-Seventh.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 We, yesterday began to explain how}{\i\fs20 }{\i\fs20\cf13 judgment was given to the saints}{\i\fs20 }{
\fs20 at the commencement of the gospel era. For we know how very partial even in those times was the Church\rquote s tranquillity\rquote
. Because when it was free from external persecution and the shedding of blood, domestic enemies arose who proved far more injurious. Thus
the kingdom of Christ never flourished in the world, so as to have anything in common with those empires, in which great splendor and pomp were apparent. But; God wished to propose this solace to his Prophet, by showing him the future reputation of the C
h
urch and its elevation to some degree of honor after emerging from obscurity, so that the elect dared openly to give homage to Christ, and to profess true and sincere piety. Hence by judgment being given to the saints, the Prophet in cans the restoration
o
f the right of which they had been deprived, and their obtaining the kingdom at the same time, as the Church no longer lay prostrate as before the advent of Christ. For the promulgation of the gospel was at length free, as we shall immediately see. Let us
proceed to the context, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:23\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 23.}{
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.\cell }{\b 23.}{ Sic dixit,}{\cf1 }{\cf13\super f413}{
Bestia quarta, regnum quartum erit in terra, quod erit diversum ab omnibus regnis: et vorabit}{\cf1 }{\cf13\super f414}{ totam terram, et conteret,}{\cf1 }{\cf13\super f415}{ et comminuet eam.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 24.}{
And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.}{\b \cell 24.}{
Et cornua decem ab illo regno, decem Reges sunt, qui exorientur, qui surgent, et aliud postremum surget post illos Reges,}{\cf1 }{\cf13\super f416}{ et ipse}{\cf1 }{\cf13\super f417}{ erit diversus a superiorbus,}{\cf1 }{\cf13\super f418}{
et tres Reges affliget.}{\b \cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3
\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This reply of the angel is subject to the
same obscurity as the vision itself, but it ought to be sufficient to calm the minds of the faithful to know that various changes should arise and shake the whole earth; for as many troubles were, prepared for the saints, so also they were braced up to f
ortitude and endurance. For God was not willing fully to explain what he had shown to his Prophet; he only wished to set before him this conclusion \emdash a kingdom shall arise completely different from all others. Thus the angel says, The Fourth Beast
}{\i\fs20\cf13 signifies a fourth kingdom, which shall differ from all the kingdoms}{\i\fs20 . }{\fs20
Previously to that period, no state was so extensive in its sway. For although the Spartans and Athenians performed illustrious and memorable exploits, yet we know them to have been included with
in narrow boundaries; and the ambition and wordy vanity of the Greeks caused them to celebrate those wars which were scarcely of any consequence, as we learn even from their own histories. Whichever way we take this, Sparta obtained with difficulty the se
c
ond rank in Greece, as Athens did the first,. As far as concerns the Roman Empire, we know it to have been more extensive and powerful than the other monarchies. When all Italy came under their sway, this was sufficient for any noble monarchy; but Spain,
S
icily, part, of Greece, arm Illyrieum were added, and afterwards all Greece and Macedon, Asia Minor, Africa., and all the islands; for by one word they expelled the king of Cyprus, and sold his goods by public auction. When the dregs of the people were co
llected, Claudius made a law for the banishment of the king of Cyprus, and this he accomplished by his single voice, without the use of force at all. No wonder then that God foretold}{\i\fs20 }{\i\fs20\cf13
how different this kingdom, should be from all the others}{\i\fs20 ; }{\fs20 it had no singl
e head; the senate had the chief authority, though all power was centered in the people. there was therefore a kind of mingled confusion, since the government of Rome was never settled. And if we weigh all things prudently, it was neither a republic nor a
kingdom, but a confused compound, in which the people exercised great power in a tumultuous way, and the senate oppressed the people as much as it could. There were three ranks \emdash
the senatorian, the equestrian, and the plebeian, and that mixture made the kingdom like a monster. The angel, therefore, announces }{\i\fs20\cf13 the fourth kingdom as different from, the others}{\i\fs20 .}{\fs20
\par He afterwards confirms what we said before;}{\i\fs20 }{\i\fs20\cf13 it will fall}{\fs20 , says he, }{\i\fs20\cf13 and break to pieces, and tread down the whole earth}{\i\fs20 . }{\fs20 This was fulfilled after Gaul a
nd Britain were subdued, Germany partially subjugated, and Illyrieum, Greece, and Macedon, reduced to submission. At length they penetrated to Asia, and Antiochus was banished beyond the Taurus; his kingdom afterwards became their prey, then they obtained
possession of Syria. The kings of Egypt were their allies, and yet. became dependent upon their nod; the sovereign dared not appoint an heir, without consulting their pleasure. As, therefore, they ruled supremely so long and so widely, they fulfilled this
prophecy by }{\i\fs20\cf13 devouring the whole earth.}{\fs20
For such lust for dominion never existed before; wars were heaped upon wars, they were alike greedy of the blood of others, and by no means sparing of their own. The whirlpool was insatiable, while it absorbed the who
le world, and their pride crushed it and trampled it under foot,. Cruelty was added to pride, for all looked up to the Romans, and conciliated the favor of Rome by flattery, for the purpose of raging savagely against; their own people. By these arts almos
t
the whole of Greece perished. For they knew how many innocent persons everywhere perished in every city, a kind of diversion which delighted them; they were fully aware how easy it was to attract all the power of the whole world to themselves, when it wa
s
able to .put forth neither strength, nor skill, nor power against them. For their nobles were constantly at variance; sometimes one faction and sometimes another was supreme, and thus the splendor of every city easily, and gradually diminished. Thus all
Greece was spoiled, and the Romans exercised their dominion there without difficulty, as over brute beasts. We may say the same of Asia also. We are not surprised then at the angel saying, }{\i\fs20\cf13
the earth would be trodden down and trampled on by this fourth beast.}{\fs20
\par He afterwards adds, }{\i\fs20\cf13 The ten horns are the ten kings which should arise}{\i\fs20 . }{\fs20
These Ten Kings are clearly comprehended under one empire, and there is no question here of separate persons. In the Persian kingdom, we observed many kings, and yet the image of the
second beast was single, while it embraced all those kings until the change occurred. So also no when treating of the Romans, the Prophet does not assert that ten kings should succeed each other in regular order, but rather the multiform nature of the ki
n
gdom, under more heads than one. For the royal office belonged to the senators or leading citizens, whose authority prevailed very extensively both with the senate and the people. And with reference to the number, we said the plural number only was denote
d, without any limitation to the number ten. The conclusion is as follows, \emdash
this kingdom should be like a single terrible animal bearing many horns, since no single king held the chief sway there, as was customary by constant usage in other lands, but ther
e should be a mixture, like many kings in place of one holding the pre-eminence. The fulfillment of this is sufficiently known from the history of Rome; as if it had been said, there should not be any single kingdom, as of Persia and other nations, but ma
ny kings at the same time, alluding to the mixture and confusion in which the supreme authority was involved.
\par The Little Horn follows: }{\i\fs20\cf13 A king shall arise}{\i\fs20 ,}{\fs20 says he,}{\i\fs20 }{\i\fs20\cf13 different from those, other ones, and shall afflict three kings}{\i\fs20 . }{\fs20 We showed how unintelligible
this becomes, unless we refer it to the Caesars to whom the monarchy passed; for after long and continued and intensive strife, the whole power passed over to the Triumvirate. A conspiracy was entered into by Lepidus, Mark Antony, and Octavius. Octavius
w
as then all but a boy, having scarcely arrived at manhood, but all the veteran soldiers were in his favor, in consequence of the name of Julius Caesar and his adoption by him. Hence he was received by the other two into that alliance, of which Lepidus was
the first, and Antony the second. At length discords arose among them, and Lepidus was deprived of his place in the triumvirate, and lived, as if half-dead, while his life was only spared to him because he was raised to the office of chief priest
\par Reverence
for the priesthood restrained Antony from putting him to death, so long as he was content to live in privacy and retirement. Octavius at, length became supreme, but by what artifice? We said Julius Caesar took no more upon himself than the office of dict
a
tor, while consuls were annually elected as usual. He did not strain the power of the dictatorship beyond moderation, but he so restrained himself, that some popular rights might seem still to flourish. Octavius also followed the cunning of his uncle and
a
dopted father. The same conduct will be found in the other Caesars, though there were many differences between them. As the shadow of a republic yet remained, while the senate was held in some degree of reverence, it is not surprising, if the angel predic
ts that the beast. should survive, }{\i\fs20\cf13 when another small horn should arise different from the others}{\i\fs20 .}{\fs20
\par He adds, }{\i\fs20\cf13 And shall afflict the three kings}{\i\fs20 .}{\fs20 I have explained this point by the slight change which the Caesars effected in the provinces, for if any of the pr
ovinces were warlike, strong armies and veteran soldiers were usually sent there. The Caesars took these to themselves, while some executive management was left to the senate with regard to the other provinces. Lastly, by this form of speech, the angel po
rtrays the coming dominion of the little horn, and its diminishing the strength of the former ones\rquote and. yet the beast should remain apparently entire; thus, the effigy of the republic was preserved, as the people were always designated \emdash
in the forum, by the high-sounding name, Romans, and in battle, as fellow-soldiers. Meanwhile, although the name of the Roman empire was so celebrated, and its majesty was in every one\rquote
s mouth, the supreme authority was. in the possession of one little horn which lay concealed, and dared not openly raise its head. This, then, is the pith of the interpretation of what the angel here sets before us. It; follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:25\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 25.}{ And he shall speak words against the most High
, and shall wear out the saints of the most high, and think to change times, and laws: and they shall be given into his hand, until a time and times and the dividing of time.\cell }{\b 25.}{ Et sermones ad regionem, }{\i vel as lanctus,}{\cf1 }{
\cf13\super f419}{\i }{excelsi loquetur, et sanctos excelsorum conteret, et putabit ad mutantum}{\cf1 }{\cf13\super f420}{ tempora et legem: et tradetur in manum ejus usque ad tempus, et tempora, et divisionem temporis.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel now explains a little more clearly what the Prophet had formerly touched upon but briefly, namely,
this last king should be a manifest and professed enemy to the Church. We yesterday showed how miserably and cruelly the Church had been harassed by many tyrants. And if we, compare these tyrants with each other, we shall find the Church to have been muc
h more heavily afflicted after Christ\rquote
s advent, and to have been opposed by the Caesars in open warfare. The occasion arose in this way. The doctrine of the Gospel had been dispersed through almost all the provinces of the empire. The Jewish name was hatefu
l; and the novelty of the teaching added greatly to that unpopularity. Men thought the Jews had invented a new deity for themselves \emdash
even Christ;, as their language seemed to imply the worship of a new divinity. As, therefore, some material for rage again
st the pure worship of God was afforded them, the Caesars became more and more stirred up to carry on war against the elect, and to oppress the Church. It was not their fault if they did nor; extinguish the whole light of the celestial doctrine, abolish t
rue religion, and banish: the knowledge of God from the world. This agrees very well with what Daniel relates of this king becoming so headstrong, as to }{\i\fs20\cf13 utter words against the most High God.}{\i\fs20 }{\fs20
Some translate it, on the part of the most high, but. I know no reason for their doing so. }{\f30\fs20\cf10 dxl}{\fs20 , }{\i\fs20 letzed,}{\fs20
signifies on the side or the region. The equivalent phrase is this; so great should be the pride of this new king, who did not exercise his power openly but by hidden deceit, that he should sit as it were on the side
of God and in opposition to him. This means he should be manifestly God\rquote
s enemy. Those who understand this of Antichrist, think their opinion confirmed by the conduct of other tyrants who carried on their warfare against God with arms and violence, but not by words. But the Prophet does not speak so subtlety here. For by }{
\i\fs20 words}{\fs20 he does not here mean doctrine, but that verbal boasting by which the Caesars dared to promulgate their edicts throughout the whole world, urging all the proconsuls to punish the Chri
stians, and not to permit that impious and cursed sect to flourish; and thus terrors flew about throughout the whole world. What Daniel now relates was then fulfilled, namely, }{\i\fs20\cf13 the utterance of words of defiance against God;}{\i\fs20 }{
\fs20 for those tyrants thought their
own edicts, without the armament of soldiers, would be sufficient to extinguish the memory of Christ. Thus, also, true piety was disgracefully traduced, and the very name of Christ lacerated by horrible reproaches, as historians have amply informed us.
\par This explanation, therefore, is most suitable }{\i\fs20\cf13 to the little horn speaking}{\i\fs20 }{\fs20 or uttering }{\i\fs20\cf13 words against the most High. He shall afflict, says he, the saints of the lofty ones}{\i\fs20 . }{\fs20
We have already briefly explained the meaning of this expression, according to its grammatical construction. By saints he doubtless means sons of God, or his elect people, or the Church. He calls these \'93saints of lofty ones,\'94
because as elect they depend upon heaven; and although they are pilgrims in the world, yet their life is in heaven, w
here the eternal inheritance remains for them which was obtained by Christ. As, therefore, their treasure is now heaven, they deservedly boast of being citizens of heaven, and allies and brethren of angels. Thus they are properly called \'93
saints of lofty ones;\'94
they are separated from the world, and know themselves to live here day by day until they arrive at firm and enduring repose. We know this to have been fulfilled, because overwhelming terror fell upon all the pious, and the Church almost perished, whi
le multitudes who were suspected of being Christians were subjected to cruel tortures. The prevalence of this universal license for persecuting all the pious explains how the saints were then afflicted by the small horn.
\par The Prophet or rather the angel next says, }{\i\fs20\cf13 He will think}{\i\fs20 , }{\fs20 or meditate}{\i\fs20 , }{\i\fs20\cf13 to change time and law, and they shall be delivered into his hand.}{\i\fs20 }{\fs20
As to the time here spoken of, many refer it to holy days. But we may understand it generally of the small horn overthrowing whatever was formerly customary in the world; and thus also I interpret the word }{\f30\fs20\cf10 tr}{\fs20 , }{\i\fs20 reth}{
\fs20 , not the Law of God or the Gospel, but any rites, customs, and institutions. While interpreters are contending about this word, some referring it to the Decalogue, and others to the preaching of
the Gospel, I think the simple sense of the Prophet to be this. the Caesars perverted all laws, both human and divine. We have seen how they attempted this, and how far they accomplished it. It is not surprising then if the Prophet; assigns this unbridle
d audacity to this last king, }{\i\fs20\cf13 who thought to change whatever had been formerly ordained in the world}{\i\fs20 . }{\fs20
And for this reason it had been formerly said this horn should be furnished with human eyes; and next, should speak mightily, thundering horribly, and insp
iring all men with fear through its voice alone. We know this to have been represented as in a glass, if we consider how far the Caesars proceeded in their arrogance. First, as to Octavius, while he restrained himself within due bounds politically, he suf
f
ered himself to be adored as a god, and altars to be erected to him; he wished the public to be persuaded of his deity, and celebrated a banquet in which he sat among the superior deities. Tiberius neglected religious ceremonies entirely, and yet we see h
ow he despised all men. Although he was of an obtuse disposition, in his daring he was extreme, and was all the while craftily deceiving the senate. Next, as to Caligula, he threatened Jupiter in this way, \emdash \'93
What! thou art an exile here and I a native: I will banish thee into Greece thy native place.\'94
He often inflicted blows upon the statue of Jupiter, and not content with the name of a god, he ordered the chief sacrifices to be offered to himself. This diabolic fury increased in Domitian. And considering
the Caesars as men, what was their character? One of them said, \'93I wish the Roman people had but one need.\'94
He enjoyed the slaughter of the senate as a sport, and wished to make his horse a consul. How disgraceful was such conduct! We see, then, how this p
rediction was not uttered without a cause; namely, so great should be the arrogance of the small horn that it would dare to change and turn into a new almost all \'93law,\'94 meaning all order of every kind, and \'93times,\'94
meaning the very series and nature of all things. The Prophet then says }{\i\fs20\cf13 he thought}{\i\fs20 .}{\fs20
He does not express the result, but simply signifies the arrival of the small horn at such a degree of madness as to suppose it could draw down the sun from heaven, turn light: into darkness, and leave nothing ent
ire, nothing in order, throughout, the world. Those occurrences really happened in accordance with this prophecy. I cannot enter into details here. I should have to detain you many days or even months while citing history; I can only touch shortly upon wh
at: is necessary for explaining the Prophet\rquote s words and the meaning of his prediction.
\par }{\i\fs20\cf13 They shall be delivered into his hands}{\i\fs20 }{\fs20 means, \emdash however the small horn should leap forward in desperate fury, yet: God should always rule over him, and nothing should hap
pen without his permission,. It was God then who delivered into the hands of that identifying the saints, the political government, and the institutions of piety, allowing him to pour out. promiscuously human blood, to violate every national right, and to
ruin as far as possible all religion. It brings us then no little comfort to know when God\rquote
s permission is given to tyrants to harass the Church and interfere with His lawful worship; for if we were left to the mercy of their lusts, how distressing would b
e the universal confusion! But he succors us, as the angel says, when tyrants assail us and disturb all order by their horrible licentiousness and cruel rage against the miserable and the innocent: he succors us, I say, so that they are unable to move to
finger against us without God\rquote
s permission. We are not permitted to know why God relaxes the rein in favor of the enemies of his Church; perhaps it is to prove and try the patience of his people. It is sufficient for us, if, when tyrants scheme and plot in
every way, they are unable to do anything without the divine permission.
\par But a greater consolation is added in the last clause, }{\i\fs20\cf13 even for a time and times, and the division of a time}{\i\fs20 , }{\fs20 or half, as some translate it; it is properly a division. Interpreters di
ffer widely about these words, and I will not bring forward all their opinions, otherwise it would be necessary to refute them. I should have no little trouble in refuting all their views, but I will follow my own custom of shortly expressing the genuine
sense of the Prophet, and thus all difficulty will be removed. Those who consider a \'93time\'94 to mean a \'93year,\'94 are in my opinion wrong. They cite the forty-two months of the Apocalypse, (}{\cs24\v\f2\fs20\cf6 }{
\fs20 Revelation 13:5}{\cs24\v\f2\fs20\cf6 }{\fs20 ,) which make thre
e years and a half; but that argument is not conclusive, since in that case a year will not consist of 365 days, but the year itself must be taken figuratively for any indeterminate time. It is better then to keep close to the Prophet\rquote s words. A
\'93time,\'94 then, is not put for a certain number of months or days, nor yet for a single year, but for any period whose termination is in the secret counsel of God. }{\i\fs20\cf13 They shall be given,}{\fs20 then, }{\i\fs20\cf13 for a time}{\fs20
, says he, and afterwards adds}{\i\fs20 times}{\fs20 ; that is, for a continuance of times; and again, }{\i\fs20\cf13 even to a section}{\fs20 or division of a }{\i\fs20 time;}{\fs20
meaning, these calamities should come to an end whenever God, in mercy to his Church, should restrain those tyrants by his wrath against them. .As long, therefore, as the cruelty of the Caesars oppressed God\rquote
s Church, it was committed into their hands. We have already seen how many Caesars were enemies of the true Church. First, of all, Nero raged most cruelly, for he burnt some thousands of Christians at Rome, to extinguish the infamy which raged
against himself. The people could not endure his barbarity; for, while the fourth part of the city was destroyed by Nero, he was enjoying his pleasure and rejoicing so mournful a spectacle! As he feared the popular tumult against himself, he laid hold of
m
any Christians, and offered them to the people as a kind of expiation. Those who followed him, did not cease to pour forth innocent blood, and those who seemed to be endued with some degree of clemency and humanity were all at length seized with a diaboli
c fury. Trajan was esteemed a very excellent prince, and yet we know how he commanded the Christians everywhere to be slain, since he thought them obstinate in their error. And }{\i\fs20\cf13
others were more savage still. No wonder, therefore, the angel predicts, even for a time, and times, and the division of a time}{\i\fs20 ,}{\fs20
that license would be given to the tyrants and enemies of the Church to pervert all things, to despise God, and set aside all justice, and to execute a cruel and barbarous slaughter. This ought to be predict
ed for two reasons: first, lest through length of time the faithful should fall away, because when \'93the time\'94 \emdash a space of about ten years \emdash had passed, they would come to}{\i\fs20 the times,}{\fs20
consisting of about fifty or a hundred years.
\par This, then, was one reason why God admonished the faithful }{\i\fs20\cf13 concerning the time and times.}{\fs20 But he wished also to mitigate their sorrow by adding}{\i\fs20 }{\i\fs20\cf13 half a time}{\i\fs20 ,}{\fs20
thus promising some moderation and ending to such great calamities. The language of our Lord to his Apostles concerning the various commotion of the earth, corresponds very well with this view. \'93
There shall arise wars and rumors of wars, and no end as yet,\'94 says he. He announces them as the preludes to greater evils, when the whole of Judea should be devastated with wars and other slaughters. He afterwards adds, \'93
Unless those days had been shortened.\'94 (}{\fs20\cf13\super <402406>}{\fs20 Matthew 24:6; }{\fs20\cf13\super <411307>}{\fs20 Mark 13:7; }{\fs20\cf13\super <422109>}{\fs20
Luke 21:9.) This. shortening of the days is here noticed as if the Lord cut short; a continued succession of them. For when the poss
ession of the tyranny appeared fierce, then suddenly and beyond the expectation of all, God at length snatched away his Church, and then the evangelical doctrine emerged, and was celebrated everywhere. God, therefore, then shortened the days on account of
his own elect, and this is understood by the last clause, a division of a time. I will defer the rest till to-morrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, since we must be daily exercised by various contests, that we may never yield to the infirmities of the flesh
, and never forget thy Holy calling. Animate us, we pray thee, for all hostile engagements; may we stand unbroken against all the assaults of Satan and the wicked; and thus give ourselves up and devote ourselves to thee. May we never hesitate to suffer de
ath itself, if necessary, and even to offer ourselves daily to various kinds of death, until we shall have discharged our warfare, and enjoy that happy and eternal rest which thou hast prepared for us in thine only-begotten Son. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Thirty-Eight.
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:26\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 26.}{
But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end\cell }{\b 26.}{ Et judicium, sedebit, et potestam ejus auferent ad dissipandum at perpendum,}{\cf1 }{\cf13\super f421}{ usque in finem.\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15
\clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The, angel now answers Daniel concerning the death of the fourth beast. For we said when the Caesars had transferred the empire to themselves, the strengt
h of the senate and of the people was enervated; but because the name still remained, the fourth beast is not said to have been slain until foreigners disgracefully became masters of Rome. For if the Romans had been conquered a hundred times over by profe
s
sed enemies, they would not have suffered such disgrace as when obscure and low-born men exercise a cruel and barbarous tyranny; for then neither the senate nor the people enjoy any authority. The angel thus marks the time correctly at which the fourth be
a
st was to fall, when the Spaniards, the Africans, and other barbarians, who were even always unknown in. their own country, were raised to the highest honors beyond the expectation of mankind. For their lust oppressed the whole state; they beheaded the mo
st noble senators, and appointed in their stead the meanest of men, in token of their spirit of ignoniny. }{\i\fs20\cf13 Then the fourth beast, was slain}{\i\fs20 ;}{\fs20 and this is the explanation of this portion of the angel\rquote
s reply. He says also, }{\i\fs20\cf13 Judgment shall then sit}{\i\fs20 ;}{\fs20 that is, God
shall again restore to order all this confusion, and the world shall feel his Providence ruling over the earth and the human race. For when all things are allowed to proceed without punishment, and neither justice nor honesty are held in any account, God
is then supposed to be enjoying his ease in heaven, and to be forgetful of the human race. Hence, in opposition to this, he is said to ascend a tribunal as often as we really and experimentally feel his care over us. Thus the restoration is here called a
s
itting in judgment, when the Roman empire was blotted out, and God executed the penalty of such great and such unbridled ferocity as that already recorded. As this phrase is very common and of frequent use in Scripture, I will not continue the explanation
.
\par }{\i\fs20\cf13 The judgment}{\i\fs20 ,}{\fs20 then, }{\i\fs20\cf13 shall be set}{\i\fs20 ;}{\fs20 that is, after all things have been long involved in darkness, new light shall burst forth, and men shall readily acknowledge the sway of the Almighty.}{
\i\fs20\cf13 And power}{\fs20 , says he, }{\i\fs20\cf13 shall they take away from the beast for dissipating and destroying even to the end}{\i\fs20 . }{\fs20
Here the angel announces the final overthrow of the fourth beast. Respecting the plural number of the verb, we have already mentioned the opinion of some who refer it to more angels than one, but it is better to understan
d it more simply, as an absolute and indefinite form of expression. And yet; I do not. object., as I before, stated, to the view of those who take it of angels, yet I fear this is too refined; I prefer the simpler view as being free from all controversy.
T
he sense, then, is this: When the beast; shall have raged cruelly for a length of time, and especially the little horn, God shall discharge the duty of a judge, and the beast, with this small horn, shall be removed out of the way. The angel adds next, The
re shall be no hope of any new life similar to that of many kingdoms which often fall at one period and rise again at another; but he here announces the final slaughter, as if he had said, the wound is incurable and deadly. It now follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:27\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600 \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 27.}{
And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.\cell }{\b 27.}{
Et regnum, et potestas, et magnitudo regni sub toto coelo dabitur populo sanctorum excelsorum. Regnum ejus regnum seculi, hoc est, perpetuum, et omnes potestates ei servient, atque obedient.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600 \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This verse assures us how these predictions concerning the destruction of the beast regard the Church\rquote
s safety. Thus the faithful might know themselves noticed by God, and how the changes which successively happened tended to the same end, the acknowledgme
nt on the part of the pious of their continuance under the care and guardianship of God. For any discussion of the four monarchies would have been cold and useless: unless there had been added God\rquote
s peculiar care of his own Church., and his conducting the affairs of the world for the safety of his people. .As we have said in other places, God\rquote s elect people are of more consequence than all the kingdoms which are conspicuous in the world. (}{
\fs20\cf13\super <234303>}{\fs20 Isaiah 43:3.) This, then, is the sense of the words. If we se
parate this verse from its context, the prophecy will still have its use. We may elicit from it how all things which seem stable in the world are yet perishable, and nothing is so firm as not to be subject every moment to constant variation. But the chief
intention of this prediction is, as I have said, to show the relation of all events to the safety of the pious. When, therefore, all things seem carried away by the blind impulse of chance, we ought always to contemplate God as watching for his Church, an
d tempering all storms and all commotion to the service and safety of the pious, who rest upon his Providence. These two things, then, are mutually in accordance, namely, }{\i\fs20\cf13
the slaying of the fourth beast, and the giving of the kingdom and authority to the people of the saints}{\i\fs20 . }{\fs20
This does not seem to have been accomplished yet; and hence many, nay, almost all, except the Jews, have treated this prophecy as relating to the final day of Christ\rquote s advent. All Christian interpreters agree in this; but, as I have she
wn before, they pervert the Prophet\rquote s intention. As to the Jews, theirs is no explanation at all, for they are not only foolish and stupid, but even crazy}{\fs20\cf1 }{\fs20\cf13\super f422}{\fs20
And since their object is the adulteration of sound doctrine, God also blinds them till they become utterly in the dark, and both trifling and childish; and if I were to stop to refute their crudities, I should never come to an end.
\par This prophecy does not seem to be accomplished at the destruction of the beast; but this is easily explained. We know how magnificently the prophets speak of Christ\rquote
s kingdom, and adore his dignity and glory with splendid eulogies; and although these are not exaggerated, yet if judged of by human perceptions, you would surely think them exceedingly extravagant, and find n
either solidity nor firmness in their words. And no wonder: for Christ\rquote
s kingdom and his dignity cannot be perceived by carnal eyes, nor even comprehended by the human intellect. Let those who appear the most sagacious of men combine together all their clear-sightedness, yet they can never ascend to the height of Christ
\rquote s kingdom, which surpasses the very heavens. Nothing is more contrary to our natural judgment than to seek life in death, riches in poverty and want, glory in shame and disgrace \emdash to be wand
erers in this world, and at the same time its heirs! Our minds cannot naturally comprehend these things. No wonder, then, if mortals judge erroneously of Christ\rquote s kingdom, and are blind in the midst of light. Still there is no defect in the Prophet
\rquote s expressions, for they depict for us the visible image of Christ\rquote
s kingdom, and accommodate themselves to our dullness. They enable us to perceive the analogy between things earthly and visible, and that spiritual blessedness which Christ has afforded to us, and
which we now possess through hope in him. For while we only hope, our happiness is concealed from us; it is not perceptible by our eyes or by any of our senses.
\par Let us now return to the passage. Daniel first of all says, }{\i\fs20\cf13 A kingdom, and power, and extensive dominion, shall be given to the people of the holy ones.}{\i\fs20 }{\fs20
This was partially fulfilled when the Gospel emerged from persecution: then the name of Christ was everywhere celebrated and held in honor and esteem, while previously it had been the subject of th
e greatest envy and hatred. For nothing had been more hated and detested for many years than the name of Christ. God, therefore, then gave the kingdom to his people, when he was acknowledged as the Redeemer of the world throughout its many changes, after
having been formerly despised and utterly rejected. I may here remark again, and impress upon the memory what I have frequently touched upon, namely, the custom of the Prophets, in treating of Christ\rquote
s kingdom, to extend their meaning further than its first
beginnings; and they do this while they dwell upon its commencement. Thus Daniel or the angel does not predict here occurrences connected with the advent of Christ as Judge of the world, but with the first preaching and promulgation of the Gospel, and th
e celebration of the name of Christ. But this does not prevent him from drawing a magnificent picture of Christ\rquote
s reign, and embracing its final completion. It is sufficient for us to perceive how God begins to give the kingdom to his elect people, when, by
the power of his Spirit, the doctrine of the holy Gospel was everywhere received in the world. The sudden change which it occasioned was incredible, but this is a customary result; for, when anything is predicted, we think it a fable and a dream, and whe
n
God performs what we never would have thought of, the evil, appears to us trifling, and we treat it as of no moment. For example, when the preaching of the Gospel commenced, no one would have thought its success could have been so great and so prosperous
;
nay, two hundred years before Christ was manifest, when religion was almost blotted out, and the Jews were execrated by the whole world, who would have thought the Law would spring from Zion? Yet God erected his scepter there. The dignity of the kingdom
had vanished: the offspring of David was extinct. For the family of Jesse was but a trunk, after the simile used by the prophet Isaiah. (}{\fs20\cf13\super <231101>}{\fs20
Isaiah 11:1.) If any one had asked all the Jews one after another, no one would have believed the possibility of
those events which accompanied the preaching of the Gospel; but, at length the, dignity and virtue of the kingdom of David. shone forth in Christ. Yet it vanishes before our eyes, and we seek new miracles, as if God had not sufficiently proved himself to
have .spoken by his prophets! Thus we observe how the Prophet keeps within bounds when he says, }{\i\fs20\cf13 A kingdom, and a power, and a magnitude of empire was given to the people of the saints.
\par }{\fs20 He adds, }{\i\fs20\cf13 one empire under the whole heavens}{\i\fs20 .}{\fs20 Here the Rabbi Abarbinel,
who thinks himself superior to all others, rejects our idea of the spiritual reign of Christ as a foolish imagination. For the kingdom of God, he says, is established under the whole heavens, and is given to the people of the saints. If it is established
under heaven, says he, it is earthly, and if earthly, therefore not spiritual. This seems in truth a very subtle argument, as if God could not reign in the world except as extraordinary mortal. As often as Scripture says \'93God reigns,\'94
according to this argu
ment God must be transfigured into human nature, otherwise there will be no kingdom of God except it is earthly, and if earthly it is temporal, and therefore perishable. Hence we must infer that God changes his nature. His kingdom, then, will consist in o
p
ulence, and military power and parade, and the common luxuries of life, so that God will become unlike himself. We perceive the puerile trifling of those Rabbis who pretend to glory in their ingenuity, to the total destruction of the whole teaching of pie
ty. They intend nothing else than to adulterate the purity of Scripture by their foul and senseless comments. But we know the reign of God and of Christ, although existing in the world, not to be of it, (}{\fs20\cf13\super <431836>}{\fs20
John 18:36;) the meaning of the two expressio
ns is exactly the opposite. God, therefore, still exercises his heavenly reign in the world, because he dwells in the hearts of his people by his Spirit. While God held his seat at Jerusalem, was his kingdom merely an earthly and corruptible one? By no me
a
ns, for by the possession of an earthly habitation he did not cease to be in heaven also. Thus the angel instructed the Prophet concerning the saints who are pilgrims in the world, and yet shall enjoy the kingdom and possess the greatest power under heave
n
. Hence also we correctly conclude, that this vision ought not to be explained of the final advent of Christ, but of the intermediate state of the Church. The saints began to reign under heaven, when Christ ushered in his kingdom by the promulgation of hi
s Gospel.
\par Another point must be noticed, \emdash what belongs to the head is transferred to the body. There is nothing new in this, as the supreme power is constantly promised by the Prophets to the Church, especially by Isaiah, who often predicts its complete su
premacy. The Papists seize upon such testimonies to clothe themselves in the spoils of God, as if God had resigned his right to them! But they are immersed in the same error with the Jews, who swell with pride whenever such dignity is promised to the elec
t
people, as if they could remain separate from God and yet obtain the right of treading the whole world under foot. The Papists also do exactly the same. We, however, must be guided by a very different rule, namely, in consequence of the intimate union be
tween Christ and his Church, the peculiar a. tribute of Christ himself is often transferred to his body. Not that the Church reigns by itself; but Christ, as its only supreme head, obtains dominion therein, and not for his own private advantage \emdash
for what n
eed has he of this dominion? but for the common safety of all its members. Wherefore Christ is our King, and he designs to erect his throne in the midst; of us; he uses nothing for his own advantage, but communicates all things to us, and renders them use
ful to us; hence, we are deservedly called kings, because he reigns, and as I have already said, language which is exclusively appropriate to him, is transferred to us in consequence of the intimate communion existing between the head and the members.
\par This is also the sense of the phrase here added by the Prophet, }{\i\fs20\cf13 All powers shall serve and obey it}{\i\fs20 .}{\fs20 I have no doubt the angel here confirmed Isaiah\rquote
s prophecy, as the Holy Spirit, the better to confirm and strengthen the faith of the pious, often reconciles one
Prophet with another, and thus their mutual agreement becomes the seal of their truth. It is said in Isaiah, The kingdom and the land which will not serve thee, shall. be destroyed: kings shall come and adore thee, the people shall offer thee gifts. (}{
\fs20\cf13\super <236012>}{\fs20 Isaiah 60:12.) In the Psalms, it is said,
\par }\pard\plain \s71\qc \li360\ri360\sa160\nowidctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 \'93Kings shall assemble together, to serve God.\'94\line (}{\fs20\cf13\super <19A222>}{
\fs20 Psalm 102:22.)
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
And Isaiah treats very fully on the empire of the Church. The angel now repeats the same thing, to add, as I have said, greater confidence
and authority to the prophecy of Isaiah. Meanwhile, we observe how completely all the Prophets agree, and at the same time we interpret these words of the kingdom of Christ, from the period at which the teaching of the gospel was rendered remarkably consp
icuous; for then God\rquote
s royal scepter went forth from Jerusalem, and shone far and wide, while the Lord was extending his hand and his authority over all the regions of the world. As all these important events tended to the common salvation of the Church, it is said, }{
\i\fs20\cf13 The kingdom shall belong to the holy people}{\fs20 . As to the phrase, }{\i\fs20\cf13 The saints of the high ones}{\fs20
, I have already explained why the Prophet applies this phrase to the faithful, and why the angel also does the same; namely, because God separated them fro
m the world, and they were always looking upwards and drawing all their hopes from above. Then, as to the Rabbi whom I cited, he twists this. passage, and tries to show that the Prophet did not speak of Christ, when he says he saw the figure of the Son of
man. But this is complete trifling, for he asserts the Son of man to mean \'93the people of the saints,\'94
and thus the phrase would have no reference to Christ, but to the whole offspring of Abraham. We must not be surprised at the shameful ignorance of these
Rabbis, and at their blundering at the very rudiments, since they do not acknowledge the necessity for a Mediator, through whom alone the Church can obtain any favor before God. They boast in what we also allow \emdash
in the sons of Abraham being the elect, and
in this title as availing to render them a holy people, and heirs of God, and a kingdom of priests. This is true, but on what was their covenant of adoption founded but on Christ? Hence their separating the Church from the Mediator, is like leaving a mut
i
lated body apart from its disjoined head. Besides, from what the Prophet stated before about the Son of man, his subject is evidently changed in this verse. He stated there, power was given to the Son of man after he had arrived at the Ancient of days, an
d the Son of man, or at least his likeness, appeared in the clouds. First of all, we must notice this likeness, as it were the Son of man, as we have already explained the vision. Surely Abraham\rquote
s posterity were really men, but the vision offered to the Prophet was but a similitude; as Christ had not yet put on our flesh, this was only a prelude to his future manifestation in the flesh. Here he speaks openly and without a figure of}{\i\fs20 }{
\i\fs20\cf13 the people of the saints,}{\i\fs20 }{\fs20 and this prophecy depends upon the former one. For unless Christ were seated at His Father\rquote
s right hand, and had obtained supreme dominion, causing every knee to bend before him, the Church could never exercise its power. Thus we observe how all things mutually agree among each other.
\par As, however, it is ce
rtain that many have perseveringly rebelled against; God and the teaching of his gospel, it may seem absurd for the angel to pronounce all the powers of the world obedient and submissive. But it is worth while to study the customary methods of scriptural
expression. For instance, by the phrase \'93all people,\'94 the Spirit does not mean every single person, but simply some out of every nation who should submit to Christ\rquote
s yoke, acknowledge him to be king, and obediently obey his Church. How often do these sentiments occur in the prophets? All nations shall come \emdash
all kings; shall serve. At that time no king existed who was not professedly an enemy of true piety, and who did not desire the abolition of the very name of his law. The prophets enlarge thus magnificen
tly on the future restoration of this kingdom, as we have stated before, in consequence of the event being so utterly incredible. So, also, in this place }{\i\fs20\cf13 all powers}{\i\fs20 ,}{\fs20 says he, }{\i\fs20\cf13 shall serve and obey him}{
\i\fs20 ;}{\fs20 that is:, no power shall so boast in its loftiness, as
not willingly to become subject to the Church, although at present all so fully despise it: nay, while they rage with all their might, against the most wretched Church, and while they tread it most ignominiously under foot, even then they shall be subject
to it. This we know to have been amply fulfilled. Some persons foolishly press beyond their meaning words of universal import, as when Paul says, God wishes all to be saved. Hence, they say, no one is predetermined for destruction, but all are elect, that
is, God is not God. (}{\fs20\cf13\super <540204>}{\fs20
1 Timothy 2:4.) But we are not surprised at such madness as this, corrupting the impious and profane, who desire by their cavils to promote disbelief in all the oracles of the Spirit. Let us clearly comprehend the frequency of
this figure of speech; when the Holy Spirit names \'93all,\'94 he means some out of all nations, and not every one universally.
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 7:28\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150 \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 28.}{ Hitherto is the end of the matter. As for me Daniel, my cogitation
\rquote s much troubled me, and my countenance changed in me, but I kept the matter in my heart.\cell }{\b 28.}{ Hucusque finis sermonis,}{\cf1 }{\cf13\super f423}{ mihi Danieli,}{\cf1 }{\cf13\super f424}{
multum cogitationes meae terruerunt me, et vilgus meus mutatus est super me, vel, in me, et sermonem servavi,}{\cf1 }{\cf13\super f425}{\cf1 }{in corde meo.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150 \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par In this verse Daniel first says the vision was concluded, and thus the faithful might rest satisfied in looking for nothing beyond it. For we know how restless are the fancies of mankind, and how insane a disease is a vain curiosity.
God is aware of what is useful for our information, and so he adopts his method of teaching to our capacity and profit,. Yet we are volatile and insatiable, saying, Why is not this added? Why does God stop here? why does he not proceed further? As, theref
ore, human ingenuity is so inflamed and intemperate, Daniel here deservedly says,}{\i\fs20 }{\i\fs20\cf13 an end was put to the vision}{\i\fs20 ,}{\fs20
to cause all the elect to acquiesce in it and be contented with this partial knowledge. He afterwards adds,}{\i\fs20\cf13 he was disturbed in his thoughts, and his countenance was changed}{\i\fs20 ; }{\fs20
for he was afraid lest the pious should think this vision a mere vanished specter. It was of the greatest importance to distinguish this vision from any frivolous imagination. Daniel, therefore, to show how the scene proposed
to his notice was a divine revelation, expresses clearly how }{\i\fs20\cf13 he was terrified in his thoughts}{\i\fs20 .}{\fs20 This occurred, because God wished to stamp upon his heart the certainty of the prophecy. To the same purpose is,}{\i\fs20 }{
\i\fs20\cf13 the change of countenance}{\i\fs20 . }{\fs20 He adds,}{\i\fs20 }{\i\fs20\cf13 he laid up the discourse in his heart}{\i\fs20 ,}{\fs20
to assure us of his being a faithful interpreter; for if we suspected him of negligence, we should not receive, with reverence the message he delivered in these words, as really proceeding from God. But when Daniel affirms that h
e discharged the duty of a faithful servant, who }{\i\fs20\cf13 kept the whole discourse in his heart,}{\fs20
additional authority is added to his teaching. In conclusion, we must remember two points; first, the celestial revelation made known to the Prophet to prove him a serv
ant and messenger of God to us; and secondly, the faithful discharge of his duties, as }{\i\fs20\cf13 he laid up in his heart}{\i\fs20 }{\fs20
what he had received, and thus delivered it through his own hands to the Church at large. Another vision follows: \emdash
\par }\pard\plain \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs48\cf2\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page }{\cs24\caps0\v\f2\fs20\cf6
\par }\pard \s64\qc \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {CHAPTER 8
\par }\pard \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:1\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 1.}{
In the third year of the reign of King Belshazzar a vision appeared unto me, }{\i even unto }{me Daniel, after that which appeared unto me at the first.\cell }{\b 1.}{ Anno tertio r
egni Beltsazar Regnis, visio visa fuit, visio apparuit, mihi, mihi inquam Danieli postquam apparuerat mihi in principio.}{\cf1 }{\cf13\super f426}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here Daniel relates another vision, differing from the former as a part from the whole. For God wished to show him first what various changes should happen before Christ\rquote
s advent. The second redemption was the beginning of a new life, since God then not on
ly restored afresh his own Church, but as it were created a new people; and hence the departure from Babylon and the return to their country are called the second birth of the Church. But as God at that time afforded then only a taste of true and solid re
d
emption, whenever the prophets treat of that deliverance, they extended their thoughts and their prophecies as far as the coming of Christ. God therefore, with great propriety, shows the Four Monarchies to His Prophet, lest the faithful should grow weary
i
n beholding the world so often convulsed, and all but changing its figure and nature. Thus they would be subject to the most distressing cares, become a laughing stock to their enemies, and ever remain contemptible and mean, without the power to help them
s
elves, under these constant innovations. The faithful, then, were forewarned concerning these Four Monarchies, lest they should suppose themselves rejected by God and deprived altogether of his care. But now God wished to show only one part to his Prophet
. As the destruction of the Babylonian empire was at hand, and the second kingdom was approaching, this dominion also should speedily come to its close, and then God\rquote
s people should be reduced to the utmost extremity. And the chief object of this vision is
to prepare the faithful to bear patiently the horrible tyranny of Antiochus, of which the Prophet treats in this chapter. now, therefore, we understand the meaning of this prophet, where God speaks of only two Monarchies, for the kingdom of the Chaldees w
a
s soon to be abolished: he treats first of the Persian kingdom; and next, adds that of Macedon, but omits all others, and descends directly to Antiochus, king of Syria. He then declares the prevalence of the most wretched confusion in the Church; for the
s
anctuary should be deprived of its dignity, and the elect people everywhere slain, without sparing even innocent blood. We shall see also why the faithful were informed beforehand of these grievous and oppressive calamities, to induce them to look up to G
o
d when oppressed by such extreme darkness. And at this day this prophecy is useful to us, lest our courage should fail us in the extreme calamity of the Church, because a perpetual representation of the Church is depicted for us under that calamitous and
m
ournful state. Although God often spares our infirmities, yet the Church is never free from many distresses, and unless we are prepared to undergo all contests, we shall never stand firm in the faith. This is the scope and explanation of the prophecy. I w
ill defer the rest.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, since thou formerly didst permit thy servants to maintain their courage in the midst of so many and such heavy commotion, that we may reap the same edification from these prophecies: are since we have fallen
upon the fullness of times, may we profit by the examples of the ancient Church, and by the pious and holy admonitions which thou hast set before us. Thus may we stand firm and unconquered against all the attacks of Satan, and the world, and the impious,
and so may our faith remain impregnable, until at length we enjoy the fruit of its victory in thy heavenly kingdom, through Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Thirty-Ninth
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 I have written a short preface to this vision, which is here described for us in this
eighth chapter, to enable you to comprehend its contents, and to perceive the object for which it was offered to the Prophet. As to the time, we must remember that the Prophet was informed of the victory of Cyrus and Darius while the Babylonian monarchy
w
as still standing., and flourishing. Although Cyrus had already made great progress, and begun to lay waste the Chaldean territories, yet Belshazzar, as we have already seen, was carelessly enjoying his festivities. No one ever thought Cyrus would become
the conqueror of so great a monarchy, for Belshazzar would not collect a great army to defend the boundaries of his kingdom. He thought he should repel all }{\i\fs20 the }{\fs20
endeavors of Cyrus as easily as possible; and the greater his violence the more King Belshazzar h
oped to overthrow him. Now God wished to show his servant these future events. First of all, the immediate change is revealed; and next the calamity to follow ultimately is made known \emdash
-the calamity, I mean, of the Church under King Antiochus and his successors. The Prophet therefore says: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:2-3\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 2.}{ And I saw in a vision; (and it came to pass, when I saw, that I }{\i was}{
in the palace, which }{\i is }{in the province of Elan;) and I saw in a vision, and I was by the river of Ulai.\cell }{\b 2.}{ Vidi in visione: et fuit cum videram, ut ego essem in Susan,}{\cf1 }{\cf13\super f427}{
quae est in Elam provincia. Vidi in visione, et ecce eram super fluvium Ulai.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 3.}{ Then I lifted up mine }{\i eyes, }{
and saw, and, behold, there stood before the river a ram which had }{\i two }{horns: and the }{\i two }{horns}{\i were }{high; but one }{\i was }{higher than the other, and the higher came up last.\cell }{\b 3.}{
Et extuli oculos meos, et vidi: et ecce aries unus stabat coram fluvio,}{\cf1 }{\cf13\super f428}{ et ei cornua duo, et cornua erant excelsa, et unam excelsius altero, et excelsum hoc ascendebat retro.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Without any doubt, the Prophet here recognized a new empire as about to arise, which could not happen without Babylon being reduced to slavery. Hence it wo
uld tend in. no slight degree to alleviate the cares of the pious, and to mitigate their sorrows, when they saw what they had previously thought incredible, namely, the approaching destruction of that horrible tyranny under which they had been so, cruelly
oppressed. And if the liberty of returning to their country was not immediately granted to the people, it would be no small consolation to behold God\rquote s judgment against the Chaldeans as foretold by the prophets. We must now examine the Prophet
\rquote s language. }{\i\fs20\cf13 I have seen in a vision}{\i\fs20 , }{\fs20 says he. This word }{\f30\fs20\cf10 \'88wzj}{\fs20 , }{\i\fs20 chezon, }{\fs20 a \'93vision,\'94}{\i\fs20 }{\fs20
is added to show us that the ram of which mention is made was not seen by the eyes of the body. Hence this was a heavenly oracle, and ought to have raised the beholder above all human sensations, to enable him to discern from lofty watch-tower what was hi
dden from the rest of mankind. He did not see then what ordinary men might behold, but God showed in a vision things which no mortal senses could apprehend. He next adds, }{\i\fs20\cf13
The vision was shewn to me, Daniel, and I happened, says he, when I saw it, to be in Shushan}{\i\fs20 . }{\fs20
Some think Daniel to be then dwelling in Persia, bug this view is by no means probable; for who could persuade the holy Prophet of God, who had been led captive with the rest and was attached to the king of Babylon, to depart as if he had been enti
rely his own master, and to go into Persia when the Persians were then open enemies? This is not at all likely; and I wonder what can induce men to adopt this comment, so contrary to all reason. For we need not dispute about a matter by no means obscure i
f we weigh the Prophet\rquote s words, as he removes all doubt by saying }{\i\fs20\cf13 he was in Shushan when he saw}{\i\fs20 , }{\fs20
that is, when he was caught up by the prophetic spirit beyond himself and above the world. The Prophet does not say he dwelt in Shushan, or in the neighborhood,
but he was there in the vision only. The next verse, too, sufficiently shews him to have then been in Chaldean in the third year, he says, of the reign of King Belshazzar. By naming the king, he clearly expresses that he then dwelt under his power and do
minion. It is clearly to be gathered from these words, without the slightest doubt, that the Prophet then dwelt in Chaldea. And perhaps Babylon had been already besieged, as we saw before. He says }{\i\fs20\cf13 he was in the palace at Shushan}{\i\fs20 .
}{\fs20 I know not how I ought to translate this word, }{\f30\fs20\cf10 hrybh}{\fs20 , }{\i\fs20 hebireh, }{\fs20 as I see no reason for preferring the meaning \'93palace\'94 to that of\'94 citadel.\'94
We are sure of the nobility and celebrity of the citadel which was afterwards the head of the East, for all nations and tribes received from th
ence their laws, rights, and judgments. At the same time, I think this citadel was not then built, for its empire over the Persian territory was not firmly established till the successors of Cyrus. We may perhaps distinguish Shushan from Persia at large,
yet as it is usually treated as a part of that kingdom, I will not urge the distinction. The country is, however, far milder and more fertile than Persia, as it receives its name from being flowery and abounding in roses. Thus the Prophet says }{
\i\fs20\cf13 he was there in a vision.
\par }{\fs20 He afterwards repeats this}{\i\fs20\cf13 I saw in a vision, and behold I was near the river Ulai}{\i\fs20 . }{\fs20
The Latin writers mention a river Eulaeus, and as there is a great similitude between the words, I have no hesitation in understanding Daniel\rquote s language of the
Eulaeus. The repetition is not superfluous. It adds certainty to the prophecy, because Daniel affirms it; not to have been any vanishing specter, as a vision might be suspected to be, but clearly and certainly a divine revelation, as he will afterwards r
elate. He says, too, }{\i\fs20\cf13 he raised his eyes upwards}{\i\fs20 . }{\fs20
This attentive attitude has the same meaning, as experience informs us how often men are deceived by wandering in erroneous imaginations. But Daniel here bears witness to his raising his eyes upwards, because
he, knew himself to be, divinely called upon to discern future events.
\par He next. subjoins, }{\i\fs20\cf13 And behold a ram, stood at the bank of the river, and it had horns}{\i\fs20 . }{\fs20 He now compares the empire of Persia and Media to a ram. It ought not to seem absurd that God pro
posed to his servant various similitude\rquote
s, because his duty was to teach a rude people in various ways; and[ we know this vision to have been presented before the Prophet, not for his private instruction only, but for the common advantage of the whole peop
le. I do not think we need! scrupulously inquire why the Persian kings are called rams. I know of no valid reason, unless perhaps to institute a comparison between them and Alexander of Macedon and his successors. If so, when God, under the image of a ram
, exhibits to his Prophet the Persian empire, he does not illustrate its nature absolutely, but only by comparison with that of Alexander. \lquote We are well aware of the opposition between these two empires. The Persian monarchy is called \'93a ram,\'94
with reference to the Macedonian, which, as we shall afterwards see, bears the name of \'93he-goat\'94
with respect to its antagonism. And we may gather the best reason for this comparison in the humble origin of the kings of Persia. With great propriety, then, Cyrus, the fir
st ruler of this empire, is here depicted for us under the form or image of a ram. His \'93horn\'94}{\i\fs20 }{\fs20
produced a concussion through the whole earth, when no one expected anything to spring from a region by no means abounding in anything noble. And as to Alexander, he is called a \'93he-goat,\'94 with respect to the \'93ram,\'94
as being far more nimble, and yet more obscure in his origin. For what was Macedon but a mere corner of Greece? But I do not propose to run the parallel between these points; it is sufficient that God w
ishes to show to his Prophet and to the whole Church, how among the Persians, unknown as they were, and despised by their neighbors, ,a king should arise to consume the Median power, as we shall soon see, and also to overthrow the Babylonian monarchy. }{
\i\fs20\cf13 Behold}{\i\fs20 , }{\fs20 therefore, says he, }{\i\fs20\cf13 a ram stood before the river,}{\i\fs20 }{\fs20
or at the bank of the river, since Cyrus subdued both the Medes and his grandfather, as historians inform us. Cyrus then rushed forth from his own mountains }{\i\fs20\cf13 and stood at the bank of the river}{\i\fs20 . }{\fs20 He also says, }{\i\fs20\cf13
He had two horns.}{\i\fs20 }{\fs20
Here the Prophet puts two horns for two empires, and not by any means for two persons. For although Cyrus married the daughter of Cyaxares his uncle, yet we know the Persian empire to have lasted a long time, and to have supplied his
torians with a long catalogue of kings. As Cyrus had so many successors, by the two horns God doubtless showed his Prophet those two empires of the Medes and Persians united under one sovereignty. Therefore, when the ram appeared to the Prophet, it repres
ented both kingdoms under one emblem.
\par The context confirms this by saying}{\i\fs20\cf13 , The two horns were lofty, one higher than the other, and this was raised backwards}{\i\fs20 . }{\fs20 The two horns were lofty; for, though the Persian territory was not rich, and the people rustic an
d living in woods, spending an austere life and despising all luxuries, yet the nation was always warlike. Wherefore the Prophet says this horn }{\i\fs20\cf13 was higher than the other}{\i\fs20 , }{\fs20
meaning, than the empire of the Medes. Now Cyrus surpassed his father-in-law Darius i
n fame, authority, and rank, and still he always permitted Darius to enjoy the royal majesty to the end of his life. As he was an old man, Cyrus might easily concede to him the highest one without any loss to himself. With respect then to the following pe
riod, Cyrus was clearly pre-eminent, as he was certainly superior to Darius, whom Xenophon calls Cyaxares. For this reason, then, }{\i\fs20\cf13 this horn was higher. }{\fs20
But meanwhile the Prophet shews how gradually Cyrus was raised on high. The horn rose }{\i\fs20\cf13 backwards}{\i\fs20 ; }{\fs20 that is, \'93afterwards\'94 \emdash
meaning, although the horn of the Median kingdom was more illustrious and conspicuous, yet }{\i\fs20\cf13 the horn which rose afterwards}{\i\fs20 }{\fs20
obscured the brightness and glory of the former one. This agrees with the narratives of profane history: for every reader of those narratives will find nothing recorded by Daniel which was not fulfilled by the event. Let us go on: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:4\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 4.}{ I saw the ram pushing westward, and northward, and south
ward; so that no beasts might stand before him, neither }{\i was there any }{that could deliver out of his hand; but he did according to his will, and became great.}{\expnd0\expndtw-4 \cell }{\b\expnd0\expndtw-4 4.}{\expnd0\expndtw-4
Vidi arietem ferientem Occasum et Aquilonem, }{\i\expnd0\expndtw-4 Septentrionem}{\expnd0\expndtw-4 et Meridiem: et nullae bestiae consistebant coram ipso,}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f429}{\expnd0\expndtw-4
et nemo eripiens e manu ejus,}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f430}{\expnd0\expndtw-4 itaque fecit secundum arbitrium suum, et magnificatus est.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The Prophet, now shortly sketches the great success which should attend this double kingdom. He says, }{\i\fs20\cf13 The ram struck all the nations towards the west, and north, and south. }{\fs20
The Persian and Median territory lay to the east of Babylon and Egypt, Syria,
Asia Minor, and Greece. This, without doubt, is extended to all the successors of Cyrus, who are recorded as having convulsed the whole world. Cyrus himself was shortly afterwards cruelly and basely slain, according to many historians, although Xenophon
a
ffirms that he died in his bed. But I have before warned you not to put your trust in that writer, although most excellent, since, under the image of that king, he wished to set before us an example of perfect manliness; and hence he brings him forward as
discoursing on his deathbed, and exhorting his sons to kingly virtues. Whichever is the true account, Cyrus was clearly overtaken in the midst of his career. In this way God wished to chastise his insatiable cupidity, a vice in which he resembled Alexande
r
. As to his successors, they excited such commotion in the whole world as to stir up heaven and earth. Xerxes alone said he could bind the sea with fetters! and we know the greatness of the army which he commanded; and this passage treats not only of one
k
ing, but of all those of Persia. As they obtained a dominion so far and wide, their ambition and pride always inflamed them, and there was no end to their warfare till they had subdued the distant boundaries of the world. We are acquainted too with their
numerous attempts to destroy the liberty of Greece. All this the Prophet embraces in but few words. God also wished to give his Prophet a short glance into futurity, as far as such knowledge could be useful. }{\i\fs20\cf13 I saw}{\i\fs20 , }{\fs20
then, says he}{\i\fs20\cf13 , a ram}{\i\fs20 , }{\fs20 namely, a beast which possessed a double horn, representing the Medes and Persians united in the same sovereignty.
\par }{\i\fs20\cf13 He struck the west, and the north, and the south, so that no beasts could stand before him.}{\i\fs20 }{\fs20 As the Persian kingdom is here depicted under the, image of a ram, all kings and people are called \'93beasts.\'94 Thus, no}{
\i\fs20 }{\i\fs20\cf13 beast stood before him, and no one could deliver out of his hand}{\i\fs20 . }{\fs20 It is well known, indeed, how Xerxes and others failed in their attacks, and how many wars the Monarchs of Persia attempted in which they wer
e conquered by the Greeks; but still their conquerors were in no better condition, as they were compelled to seek peace like suppliants. So great became the power of the Persians, that they inspired all nations with fear. For this reason the Prophet says,
}{\i\fs20\cf13 he did according to his pleasure}{\i\fs20 , }{\fs20
not implying the complete success of these Monarchs according to their utmost wishes, for their desires were often frustrated, as we have already narrated on the testimony of historical evidence. Still they were always for
midable, not only to their neighbors who submitted to their yoke, but to the most distant nations, as they crossed the sea and descended from Asia upon Greece. In the last word, he expresses this fact, \emdash the }{\i\fs20\cf13 ram became mighty.}{
\i\fs20 }{\fs20 For the Persian king became the greatest of all Monarchs in the world, and it is sufficiently notorious that no one could add to his dignity and strength. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:5-6\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240
\cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 5.}{ And as I was considering, behold, an he-goat ca
me from the west, on the face of the whole earth, and touched not the ground; and the goat }{\i had }{a notable horn between his }{\i eyes.}{\cell }{\b 5.}{ Et ego eram intentus,}{\cf1 }{\cf13\super f431}{ ecce, inquit hircus caprarum venit ab Occasu,}{
\cf1 }{\cf13\super f432}{ super faciem totius terrae, neque tamen attingebat terram,}{\cf1 }{\cf13\super f433}{ et hirco cornu illustre erat inter oculos ejus.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240 \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600 \cellx7020\row }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240 \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600 \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 6.}{
And he came to the ram that had }{\i two }{horns, which I had seen standing before the river, and ran unto him in the fury of his power.\cell }{\b 6.}{ Et venit ad arietem, cui erant cornua duo,}{\cf1 }{\cf13\super f434}{
quem videram standem in ripa fluvii,}{\cf1 }{\cf13\super f435}{ et cucurrit, ad eum cum furore fortitudinnnis suae.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240 \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here another change is shown to the Prophet, namely, Alexander\rquote s coming to the east and acquiring. for himself the mighty sway of the Persians, as afterwards happened. With the view, then, of procuring confidence for his prediction, he says, }{
\i\fs20\cf13 he was attentive}{\i\fs20 . }{\fs20 He doubtless dwells upon the reverence with which he received the vision to exhort us to the pursuit of piety,
and also to modesty and attention. The Prophet, therefore, was not carried away in imagination by a dream which could be called in question; he knew this vision to have been set before him by God, and acknowledged his duty to receive it with modesty and h
umility. Wherefore, I}{\i\fs20 }{\i\fs20\cf13 was attentive, and behold a he-goat came forth from the west, }{\fs20 says}{\i\fs20 }{\fs20
he. The situation of Macedon with respect to Persia must be noticed. As the Greeks were situated to the west, of Persia, the Prophet says, }{\i\fs20\cf13 the he-goat came from the west, and went over the surface of the whole earth}{\i\fs20 . }{\fs20
These words signify the very extensive dominion of Alexander, aid. the terror of surrounding nations. His arrival in Asia with a very insignificant army is well known. He thought 30,000 men sufficient, after
he had been created their general by the States of Greece. Hence, the passage is to be understood not of numbers, but of the terror inspired on all sides; for, although he advanced with but a moderate force, yet he terrified the whole earth.
\par }{\i\fs20\cf13 But he did not touch the ground}{\i\fs20 , }{\fs20
says he. This refers to his swiftness, for he rather flew than traveled either on foot or by sea, so incredible was his speed in this expedition. For if any one had galloped through regions completely at peace, he could not have passed
through Asia more speedily. Hence a he-goat was shewn to the Prophet }{\i\fs20\cf13 who did not touch the ground,}{\i\fs20 }{\fs20 that is, who was borne along with a rapid impulse, like that of lightning itself. }{\i\fs20\cf13 And the goat had a horn}{
\i\fs20 , }{\fs20 says he,}{\i\fs20\cf13 between its eyes}{\i\fs20 }{\i\fs20\cf13 \emdash a remarkable horn.}{\i\fs20 }{\fs20 We
know how much glory .Alexander acquired for himself in a short time, and yet he did not undertake the war in his own name, or on his own responsibility, but he used every artifice to obtain from the Grecian States the office of general-in-chief against th
e
Persians, as perpetual enemies. We are well acquainted with the hostility of the Persians to the Greeks, who, though often compelled to retreat with great disgrace, and infamy, and loss of troops, still kept renewing the war, as they had abundance of men
and of pecuniary resources. When Alexander was created general of the whole of Greece, }{\i\fs20\cf13 he had a remarkable horn between his eyes}{\i\fs20 ; }{\fs20
that is, he took care to have his title of general made known to increase his personal superiority. Besides, it was sufficient
ly prominent to constitute him alone general of the whole army, while all things were carried on according to his will, as he had undertaken the war. This, then, is the reason why the Prophet says, }{\i\fs20\cf13
the horn was visible between the eyes of the goat}{\i\fs20 . }{\fs20 It follows, }{\i\fs20\cf13 It came to the ram, which had two horns}{\i\fs20 ; }{\fs20
that is, it came against the king of the Medes and Persians. Cyrus also had seized on Babylon, and had subdued many kings, but two horns are assigned to the ram, since the Persian kings had united the Medes in alliance to themselves. Hence}{\i\fs20 }{
\i\fs20\cf13 one he-goat with his horn, came against the ram which had two horns, and ran against it in the ardor of its bravery}{\i\fs20 . }{\fs20 Thus the perseverance of Alexander is denoted, as he hastened so as to surpass all expectation by the s
peed of his arrival. For Darius continued in security, although he had collected a large army, but Alexander }{\i\fs20\cf13 rushed forwards in the boldness of his strength}{\i\fs20 , }{\fs20 and surrounded the enemy by his celerity. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:7\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3870 \cellx4050\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth2970
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 7.}{
And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns; and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon
him: and there was none that could deliver the ram out of his hand.\cell }{\b 7.}{ Et vidi appropin quantem ad arietem, et exasperantem seipsum}{\cf1 }{\cf13\super f436}{
et confregit duo cornua ejus, et non fuit virtus in ariete ad standum coram facie ejus et dejecit eum in terram,}{\cf1 }{\cf13\super f437}{ et calcavit eum: et non fuit qui erueret e manu ejus.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3870 \cellx4050\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth2970 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here God shews to his Prophet the victory of Alexander, by which he subdued almost the whole east. Although he encountered many nations in battle, and especially the Indians, yet the name of the Persian empire was so celebrated in }{\i\fs20 the }{\fs20
world, that the dignity of others never approached it. Alexander, therefore, by conquering Darius, acquired nearly the whole east. God showed his Prophet the easiness of his victory under this figure. }{\i\fs20\cf13 I looked}{\i\fs20 , }{\fs20 says he, }{
\i\fs20\cf13 when he approached the land}{\i\fs20 . }{\fs20 Darius was fortified by both the distance of his stations and the strength of his fortifications; for many of his cities were impregnable, according to the common opinion of mankind. It was}{
\i\fs20 }{\fs20 incredible,}{\i\fs20 }{\fs20 then, that the he-goat should approach the ram, surrounded as he was on all sides by such strong and such powerful garrisons. But the Prophet says }{\i\fs20\cf13 he; approached the ram}{\i\fs20 , }{\fs20
and then, }{\i\fs20\cf13 he exasperated himself against him}{\i\fs20 . }{\fs20 This applies to Alexander\rquote s furious assaults. We are well acquai
nted with the keenness of his talents and the superiority of his valor; yet, such was his unbridled audacity, that his promptness approached rather to rashness than to regal bravery. For he often threw himself with a blind impulse against his foes, and it
was not his fault if the Macedonian name was not destroyed ten times over. As, then, he rushed on with such violent fury, we are not surprised when the Prophet says }{\i\fs20\cf13 he was exasperated of his own accord. And he struck the ram,}{\i\fs20 }{
\fs20 says he. He conquered Darius i
n two battles, when the power of the Persian sway throughout Asia Minor was completely ruined. We are all familiar with the results of these hazardous battles, shewing the whole stress of the war to have rested on that engagement in which Darius was first
conquered; for when he says, }{\i\fs20\cf13 The ram had no strength to stand}{\i\fs20 ; }{\fs20
and although he had collected an immense multitude, yet that preparation was available for nothing but: empty pomp. For Darius was resplendent with gold, and silver, and gems, and he rather mad
e a show of these, luxuries in warfare, than displayed manly and vigorous strength. }{\i\fs20\cf13 The ram}{\i\fs20 , }{\fs20 then,}{\i\fs20\cf13 had no power to stand before the he goat.}{\i\fs20 }{\fs20 Hence, }{\i\fs20\cf13
he threw him prostrate on the earth, and trod him down; and no one was able to deliver out of his hand.}{\i\fs20 }{\fs20 Dari
us, indeed, was slain by his attendants, but Alexander trod down all his glory, and the dignity of the Persian empire, under which all the people of the east trembled. We are aware also of the pride with which he abused his victory, until under the influe
n
ce of harlots and debauchees, as some report, he tumultuously set fire to that most celebrated citadel of Susa in the drunken fit. As he so indignantly trampled under foot the glory of the Persian monarchy, we see how aptly the events fulfilled the prophe
cy, in the manner recorded by all profane historians.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, since thou desirest us to be tossed about amidst many and various convulsions, that our minds may always look upwards towards heaven, where thou hast prepared for us certain
rest and a tranquil inheritance beyond the reach of disturbance and commotion. When the land through which we are on pilgrimage is in confusion, may we be so occupied during its storms, as to. stand composed and grounded upon the faith of thy promises, un
til having discharged our warfare, we are gathered together into that happy rest, where we shall enjoy the fruit. of our victory, in Christ Jesus our Lord. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Fortieth.
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:8\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 8.}{
Therefore the he-goat waxed very great: and, when he was strong, the great horn was broken; and for it came up four notable ones, toward the four winds of heaven.\cell }{\b 8.}{
Et hircus caprarum magnificatus est admodum: et cum in robore suo esset, fractum fuit cornu magnum, et prodierunt loco ejus illusttria quatuor alia, versus quatuor ventos coelorum.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3330 \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3510 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This prophecy relates to the death of Alexander. We have explained how, under the image of a he-goat, the Macedonian empire is set before us, having its beginning
in the person of Alexander, but by no means ending there, as the monarchy was divided into four parts. The angel said, or at least Daniel records his words}{\i\fs20 , \emdash }{\i\fs20\cf13 that he-goat increased to an immense magnitude}{\i\fs20 , }{
\fs20 because he wandered as it were in sport through almost the whole east, and at the same time subdued it;}{\i\fs20 }{\i\fs20\cf13 but when it was in its strength}{\i\fs20 , }{\fs20 says he, }{\i\fs20 its}{\i\fs20\cf13 great horn was broken}{\i\fs20
. }{\fs20 By the great horn, he means the monarchy which was solely m Alexander\rquote s power during his life, as he, was the first and last monarc
h of his race. And in consequence of his generals, who had obtained dominion in the four quarters of the world, becoming kings, as we shall soon see, the word \'93he-goat\'94
is not restricted to his person, but is extended to his successors. He Himself is called \'93the great horn.\'94 Hence, }{\i\fs20\cf13 when the he-goat was in his strength, the great horn was broken}{\i\fs20 . }{\fs20
For Alexander had arrived at the height of prosperity when he died. Whether he perished by disease or by poison is unknown, since historians report; a great suspici
on of foul-play. The angel does not notice his age, which was thirty-three years at his death, while he seemed to have been born for subduing the whole world, although he was so suddenly snatched away. But the angel regards those continued successes, sinc
e Alexander almost by a look subdued the whole land, as we have stated before, and hurried on rashly from place to place. Hence he perpetually gained fresh victories, though at the constant hazard of his life, as he had far more audacity than skill. }{
\i\fs20\cf13 When he was in his strength}{\i\fs20 , }{\fs20
says he; meaning, after having subjugated the whole east. He had returned from India, and had determined to re-cross the sea, and to reduce Greece under his power; for the States had rebelled against him, and the Athenians had already
collected a great army; but all the eastern States of Asia had been rendered subservient to Alexander when he died. The angel refers to this by the breaking of }{\i\fs20\cf13 the great horn.}{\i\fs20
\par }{\fs20 He afterwards adds, In }{\i\fs20\cf13 his place four conspicuous horns sprang up}{\i\fs20 . }{\fs20 For he uses the noun }{\f30\fs20\cf10 twzj}{\fs20 }{\i\fs20 chezeveth, }{\fs20 notable,\'94 as in yesterday\rquote s Lecture.}{\fs20\cf1 }{
\fs20\cf13\super f438}{\fs20
There were, therefore, four kingdoms which excelled, and each of them was celebrated and placed aloft. Nor is This superfluous, since we know how many became kings, who had enlisted in the service of Alexander with reputation and dignity. Perdiccas was t
he first, and all thought him to have been favored with special honor by Alexander When asked whom he wished for a successor, he replied, according to the greatness or pride of his spirit, \'93The person whom he considered most worthy of empire.\'94
He had a son
by Roxana the daughter of Darius, as well as another son; then Aridmus his brother approached; yet he deemed no one worthy of the honor of being his successor, as if the world contained no equal to himself. His answer, then, was a proof of his pride. But
when he was unable to speak, he took a ring from his hand and gave it to Perdieeas. Hence all conjectured that he had the preference in Alexander\rquote
s judgment, and he obtained the supreme authority. After this, Eumenes was slain, who had served under him. Alt
hough he was an ally, he was judged as an enemy, and betrayed by his men; Lysimachus being slain on the other side. Fifteen generals were put to death. And as so many succeeded to the place of Alexander and exercised the royal authority, the angel correct
ly expresses how }{\i\fs20\cf13 four conspicuous horns sprang up in the place of one great one}{\i\fs20 . }{\fs20 For after various conflicts and many fluctuations for fifteen years or thereabouts, Alexander\rquote
s monarchy was at length divided into four parts. Cassander, the son of Antipater,
obtained the kingdom of Macedon, after slaying Olympias, the mother of Alexander, his sister, his sons, and his wife Rexaria. This was a horrible slaughter, and if ever God offered a visible spectacle to the world, whereby he openly denounced the sheddin
g of human blood, surely a memorable proof of this existed in the whole of Alexander\rquote
s race! Not a single one survived for twenty years after his death. Though his mother had grown old, she was not permitted to descend naturally to the grave, but was murder
ed. His wife, and son, and brother, and all his relations, shared her fate. And that slaughter was even yet more cruel, as no single leader spared the life of his companions, but each either openly attacked or craftily assailed his friend and confederate!
But omitting details, four kingdoms were at last left after such remarkable devastation\rquote
s. For Cassander, the son of Antipater, obtained Macedon and some part of Thrace, together with the cities of Greece. Seleucus became master in Syria; Antigonus in Asia
Minor, joining Phrygia, Paphlagonia, and all other Asiatic regions, after five or six generals were slain. Ptolemy became prefect of Egypt. This makes four horns, which the angel calls \'93conspicuous,\'94
for on the testimony of history, all the other principalities vanished away. Alexander\rquote s generals had divided among themselves many large and fertile provinces, but at length they were summed up in these four heads. He says, }{\i\fs20\cf13
by the four winds of heaven}{\i\fs20 , }{\fs20 that is, of the atmosphere. Now the kingdom of Macedon w
as very far distant from Syria; Asia was in the midst, and Egypt lay to the south. Thus, the he-goat, as we saw before, reigned throughout the four quarters of the globe; since Egypt, as we have said, was situated towards the south; but the kingdom of Per
sia, which was possessed by Seleucus, was towards the east and united with Syria; the kingdom of Asia was to the north, and that of Macedon to the west, as we formerly saw the he-goat setting out from the west. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:9\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 9.}{
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant }{\i land.}{\cell }{\b 9.}{ Et ex uno illorum egressum est cornu unum parvum, et magnificatum fu
it eximie versus Meridiem , et ad Orientum, et ad glorium.}{\cf1 }{\cf13\super f439}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Now God shews his Prophet what peculiarly
concerned the welfare of his Church. For it was of very great importance to warn the Jews of the calamities which were about to oppress them. There is nothing which more torments the minds of men than their becoming bewildered in false imaginations, and t
h
inking the world the sport of chance, while they never ponder over the providence of God nor reflect upon his judgments. Hence, with this design, God wished to teach the Prophet and all the pious the nature of their future afflictions, since they would th
u
s understand how events never happened by chance, but all these scourges proceeded from God; for the same God both determines and executes his decrees, as he also predicts future events. For if nothing had been predicted, the pious would have glided gentl
y
downwards to despair in consequence of their heavy afflictions. We know also how magnificently the prophets extol the grace of God when they promise return and deliverance. Isaiah, too, has elsewhere spoken to this effect: Not in haste nor in tumult shal
l ye go forth, but with a standard displayed. Again, The wealth of all the nations shall flow towards you; kings shall come, and submit, and bow the knee to thee. (}{\fs20\cf13\super <235210>}{\fs20 Isaiah 52:10; }{\fs20\cf13\super <235512>}{\fs20
Isaiah 55:12; }{\fs20\cf13\super <235506>}{\fs20 Isaiah 55:6.) The Jews were permitted to
return to their own land; but we know how cruelly they were harassed by all their neighbors, so that they did not dwell in that corner of the world without the greatest difficulties. The building of both the city and the Temple was hindered by many enemie
s
, till at length they became tributary to the kings of Syria. Antiochus, indeed, who is here alluded to, advanced with cruel tyranny against the people of God. If this had not been predicted, they would have thought themselves deceived by the splendid pro
m
ises concerning their return. But when they perceived everything occurring according as they had been opportunely forewarned, this became no slight solace in the midst of their woes; they could then determine at once how completely it was in the power of
G
od to relieve them from so many and such oppressive evils. With what intention, then, had God predicted all these things to his Prophet Daniel? clearly that the Jews might look forward to a happy result, and not give way to despair under events so full of
anxiety and confusion. This, then, was the utility of the prophecy, with reference to that particular period.
\par When the Prophet says, }{\i\fs20\cf13 Out of one of those four horns a little horn arose,}{\i\fs20 }{\fs20 Antiochus Epiphanes is most distinctly pointed out. The title Epiphanes entails \'93illustrious,\'94}{\i\fs20 }{\fs20
as, after the capture of his father, he was detained as a hostage at Rome, and then escaped from custody. Historians inform us of his possessing a servile disposition, and being much addicted to gross flattery. As he had nothing roy
al or heroic in his feelings, but was simply remarkable for cunning, the Prophet is justified in calling him }{\i\fs20\cf13 the little horn}{\i\fs20 . }{\fs20 He was far more powerful than his neighbors; but }{\i\fs20\cf13 the horn}{\i\fs20 is }{\fs20
called }{\i\fs20\cf13 little}{\i\fs20 , }{\fs20 not in comparison with the kingdoms of either Egypt, o
r Asia, or Macedon, but because no one supposed he would ever be king and succeed his father. He was the eldest of many brothers, and singularly servile and cunning, without a single trait worthy of future royalty. Thus he was }{\i\fs20\cf13
the little horn}{\i\fs20 }{\fs20 who escaped secretly and fraudulently from custody, as, we have already mentioned, and returned. to his native country, which he afterwards governed.
\par He now adds, }{\i\fs20\cf13 This horn was very mighty towards the south, and the east, and \'93the desire}{\fs20 \'94\rquote }{\i\fs20 }{\fs20 for unless he had been checke
d by the Romans, he would have obtained possession of Egypt. There is a remarkable and celebrated story of Pompilius, who, was sent to him to command him to abstain from Egypt at the, bidding of the senate. After he had delivered his message, Antiochus de
m
anded time for deliberation, but Pompilius drew a circle with the staff which he held in his hand, and forbade him to move his foot until he gave him an answer. Though he claimed Egypt as his own by right of conquest, yet he dared not openly to deny the R
o
mans their request; at first he pretended to be merely the guardian of his nephew, but he certainly seized upon the kingdom in his own name. However, he dared not oppose the Romans, but by changing his ground wished to dismiss Pompilius. They had been mut
ual acquaintances, and a great familiarity had arisen between them while he was a hostage at Rome; hence he offered to salute Pompilius at the interview, but he rejected him disdainfully, and, as I have said, drew a line around him, saying, \'93
Before .you go out of this circle answer me; do not delude me by asking time to consult with your councilors; answer at once, otherwise I know how to treat thee.\'94
He was compelled to relinquish Egypt, although he had formerly refused to do so. The language of the Prophet, then, was not in vain, }{\i\fs20\cf13 The small horn became mighty towards the south}{\i\fs20 , }{\fs20 that is, towards Egypt, }{\i\fs20\cf13
and the east}{\i\fs20 ; }{\fs20 for he extended his kingdom as far as Ptolemais. In the third place, he uses the word }{\i\fs20 glory; }{\fs20 that is, Judea, the sanctuary of God, which he had c
hosen as his dwelling, and desired his name to be invoked. Thus this small horn }{\i\fs20\cf13 extended itself to the glory}{\i\fs20 , }{\fs20
or the land of glory or desire. There is nothing doubtful in the sense, though the interpretation scarcely agrees with the words. It afterwards follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:10\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 10.}{ And it waxed great, }{\i even }{to the host of heaven; and it cast down
}{\i some }{of the host and of the stars to the ground, and stamped upon them.\cell }{\b 10.}{ Et magnificatum est }{\i cornu illud parvum }{ad exercitum coelorum, dejecit in terram ex illo exercitu, }{\i nenipe coelesti}{, et ex stellis, et calcavit eas.
\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here Daniel continues the vision which he had received. We have already shewn he object of the Almighty to be the preparation of the faithful to bear serious calamities, because nothing new or unexpected should happen to them.:Now, Daniel\rquote
s dwelling upon this point is not surprising, for it becomes his duty to inform the faithful of the heavy calamities which were at hand, and thus to mould them to patience and equity. Thus he says, }{\i\fs20\cf13
The horn became magnificent, even to the army of the heavens. }{\fs20 Without the s
lightest doubt this figure marks the elect people of God. Although the Church often lies prostrate in the world, and is trodden under foot and buried, yet it is always precious before God. Hence the Prophet adorns the Church with this remarkable praise, n
o
t to obtain for it any honor before men, but because God has separated it from the world, and provided a sure inheritance in heaven. Although the sons of God are pilgrims on earth, and have scarcely any dwelling-place here, becoming like castaways before
men, yet they are nevertheless citizens of heaven. The usefulness of this teaching to us is apparent, by its inducing us to bear it patiently whenever we are often thrown prostrate on the ground, and whenever tyrants and the despiser\rquote
s of God look down upon us with scorn. Meanwhile our seat is laid up in heaven, and God numbers us among the stars, although, as Paul says, we are as dung and the offscouring of all things. (}{\fs20\cf13\super <460413>}{\fs20
1 Corinthians 4:13.) In fine, God here shews his Prophet, as in a mirror, the estimation in which he holds his Church, however contemptible it is on earth. }{\i\fs20\cf13 That horn}{\i\fs20 , }{\fs20 then, }{\i\fs20\cf13
was magnified before the army of the heavens, and cast down some of that army upon the earth, and trod them out of the stars}{\i\fs20 . }{\fs20 Exactly as if he proclaimed the loose
ning of the reins from the tyrant, permitting him to treat the Church with contempt, to tread it under foot;, and to draw down the stars from heaven, just as if God never appeared for its protection. For when God permits us to be safe and secure in his ha
n
d, and pronounces it impossible to prevail against his help, while tyrants harass and oppress us by their lust, it is like drawing down stars from heaven. God therefore, while he takes us under his guardianship, does not offer us. any succor, but dissembl
es as if he wished to betray us to our enemies. Nothing therefore is superfluous in these expressions of the Prophet }{\i\fs20 \emdash }{\i\fs20\cf13 The stars were trodden down and the heavenly army thrown down to earth}{\i\fs20 . }{\fs20 He now adds
\emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:11\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 11.}{ Yea, he magnified }{\i himself }{
even to the prince of the host, and by him the daily }{\i sacrifice }{was taken away, and the place of his sanctuary was cast down.\cell }{\b 11.}{ }{\lang2057\langfe1033\langnp2057 Et ad Principem exercitus magnificatum est}{
\cf1\lang2057\langfe1033\langnp2057 }{\cf13\lang2057\langfe1033\super\langnp2057 f440}{\lang2057\langfe1033\langnp2057 et ab eo ablatum fuit juge,}{\cf1\lang2057\langfe1033\langnp2057 }{\cf13\lang2057\langfe1033\super\langnp2057 f441}{
\lang2057\langfe1033\langnp2057 et projectus fuit}{\cf1\lang2057\langfe1033\langnp2057 }{\cf13\lang2057\langfe1033\super\langnp2057 f442}{\lang2057\langfe1033\langnp2057 locus sancturii ejus.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel announces something still more atrocious here, namely, the exaltation of the little horn against God. Some take \'93the prince of the army\'94 for the high priest, as princes are sometimes called }{\f30\fs20\cf10 \'b5ynhwk}{\fs20 , }{\i\fs20 kuhn
im,}{\fs20 as well as }{\f30\fs20\cf10 \'b5yr\'e7}{\fs20 ,}{\i\fs20 serim; }{\fs20
but that is too forced. The true sense of the passage imputes such arrogance and folly to Antiochus as to urge him to declare war with the stars of heaven, implying not only his opposition to God\rquote s Church, which is separate from
the world, but also his daring defiance of God himself and his resistance to his power. He not only exercised his cruelty against the faithful, but profaned the temple itself, and endeavored to extinguish all piety, and to abolish the worship of God thro
ughout Judea, as we shall explain more fully in other passages. As, therefore, Antiochus not only raged against men, but used his utmost endeavors to overthrow religion, Daniel relates how }{\i\fs20\cf13
that horn was raised up even against the prince of the army}{\i\fs20 . }{\fs20 God is deservedly entitled to this appellation, because he defends his Church, and cherishes it under his wings. This expression ought to be explained not only of God\rquote
s glory and empire, but also of his paternal favor towards us, as he deigns to manifest his care for us as if he were our Prince.
\par }{\i\fs20\cf13 From him}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 was the perpetual sacrifice utterly snatched away, and the place of his sanctuary cast down}{\i\fs20 . }{\fs20
These words are horrible in their import; God was thus spoiled of his rights, since he had chosen but a single
corner in the world for his special worship. What heathen, then, would not despise this forbearance of God, in permitting himself to be deprived of his legitimate honor by that sordid tyrant? As we have already stated, Antiochus had neither greatness of
mind nor warlike courage, being skillful only in cunning and in the basest acts of flattery. Besides, granting him to have comprised a hundred Alexanders in his own person, what can be the Almighty\rquote
s design in allowing his temple to be polluted, and all tru
e sacrifices to cease throughout the world? One corner alone, as we have lately mentioned, was left where God wished to be worshipped, and now Antiochus seizes upon the temple, and profanes and defiles it with the utmost possible indignity, thus leaving n
o single place sacred to the Almighty. For this reason I have asserted the prophecy to appear very harsh. The Prophet now increases the indignity when he speaks of }{\i\fs20\cf13 the perpetual sacrifice}{\i\fs20 . }{\fs20
For God had often borne witness to his temple being his perpetual \'93rest,\'94 or \'93station,\'94}{\i\fs20 }{\fs20 or \'93seat;\'94
yet he is now ejected from this spot, as if exiled from the earth entirely. The temple could not exist without sacrifices, for the whole worship under the law was a kind of appendage to the temple. As God had promised the sac
rifice should be perpetual and eternal, who would not assert, when Antiochus destroyed it, either all the promises to have been deceptive, or all authority to have departed from God, who failed to defend his right against that impious tyrant. Surely this
m
ust have been a distressing calamity, overwhelming all the faithful! And when even at this moment we read the prophecy, all our senses are horrified by its perusal. No wonder, then, that God forewarned. his servant of such sorrowful events, and such incre
dible evils, to admonish his whole Church in due season, and to arm them against the severest temptations, which might otherwise strike down even the most courageous. }{\i\fs20\cf13 The sacrifice}{\i\fs20 , }{\fs20 then , says he, }{\i\fs20\cf13
was snatched away from God himself, and the place of his sanctuary was cast down}{\i\fs20 }{\fs20 or dissipated. It afterwards follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:12\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 12.}{ And an host was given him}{\i }{against the daily }{\i sacrifice }{
by reason of transgression, and it cast down the to the ground; and it practiced, and prospered.\cell }{\b 12.}{ Et tempus}{\cf1 }{\cf13\super f443}{ datum est super jugi sacrificio in scelere,}{\cf1 }{\cf13\super f444}{
et projiciet veritatem in terram et faciet,}{\cf1 }{\cf13\super f445}{ et prospere aget.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150
\cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The Prophet mitigates the asperity which he now re
cords. It seems absurd for God to allow such license to Antiochus, that his temple should be spoiled and all sacrifices and all worship exterminated. It is difficult to reconcile this, for the opinion will naturally creep in, \emdash
possibly God is constrained and deprived of power to subdue his foes. The, Prophet therefore clearly states here how the license for vexing and oppressing\rquote the Church would never have been granted to Antiochus without God\rquote s permission. }{
\i\fs20\cf13 Time}{\i\fs20 , }{\fs20 therefore, }{\i\fs20\cf13 shall be given him}{\i\fs20 , }{\fs20 says he. By the words, }{\i\fs20\cf13 time shall be given}{\i\fs20 . }{\fs20 he}{\i\fs20 }{\fs20
refers to the will of God, meaning, the pious shall have no cause for desponding while they see all things disturbed and confused in every direction, as God will rule all these perplexities by his secret judgment. }{\i\fs20\cf13 Time, then, shall be given
}{\i\fs20 , }{\fs20 implying, Antiochus can do nothing by his unbridled and furious audacity, unless divinely permitted and previously limited.}{\f30\fs20\cf10 abx}{\fs20 }{\i\fs20 tzeba,}{\fs20 signifies both \'93army\'94 and \'93time,\'94
but the latter meaning is the most suitable here; for when it is translated \'93an army shall be given him,\'94
the sense appears forced. I more willingly embrace the sense of time being allowed; that is, God will try the patience of his Church for a certain definite time, and will then bring their troubles to an e
nd. We, know it to be impossible to sustain the spirits of the faithful, otherwise that by their expectation of a favorable termination, and by the hope of their emerging from the abyss of sorrow. This, then, is the reason why God shews his Prophet by a v
ision the temporary duration of the sway of Antiochus. }{\i\fs20\cf13 A period}{\i\fs20 , }{\fs20 then,}{\i\fs20 }{\i\fs20\cf13 shall be appointed to him over the perpetual sacrifice}{\i\fs20 ; }{\fs20
meaning, whatever he may intend, he shall not abolish the worship of God. For, however he may exert himself, God will not permit t
he sacrifices to perish utterly and forever; he will restore them in his own time, as we shall afterwards see, and when we come to the close, we shall find the context flowing on in accordance with this meaning \emdash a }{\i\fs20\cf13
time shall be given him over the continual sacrifice.
\par }{\fs20 He afterwards adds }{\f30\fs20\cf10 [\'e7pb}{\fs20 , }{\i\fs20 beph-sheng, }{\fs20 in wickedness,\'94 or \'93in sin.\'94 I prefer the simple translation \lquote \'93 in }{\i\fs20 sin}{\fs20 \'94}{\i\fs20 }{\fs20 to \'93by sin,\'94
although different senses are elicited according to the different views of interpreters. It is better to leave it to every one\rquote s free choice,}{\i\fs20 }{\fs20 and thus simply to translate \'93in wickedness\'94 or \'93sin.\'94
Some refer it to Antiochus, because he wickedly polluted God\rquote s temple, and abolished the sacrifices. This sense is probable, but I will add others, and then say which of them I like best. Some understand \'93in sin\'94
of the priests, because, through the perfidy of Jason, Antiochus entered the city, spoiled the temple, and introduced those abominations which exterminated all piety and divine worship. (2 Maccabees. 4:7.) As Jason desired
to snatch the priesthood from his brother Onias, he opened the gates to Antiochus; then a great slaughter followed, in which all the adherents of Onias were cruelly slain. Afterwards Menelaus expelled Jason again by similar perfidy. Some translate \'93
by means of wickedness,\'94}{\i\fs20 }{\fs20
as these priests induced Antiochus to exercise cruelty in the holy city, and to violate the temple itself. Others approach nearer the real sense, by supposing the sacrifices to have ceased through wickedness, because they were adulterated
by the priests. But this appears to me too restricted. In my judgment, I rather hold towards the view of those who take \'93wickedness\'94}{\i\fs20 }{\fs20
as a cause arid origin, thereby teaching the Jews how justly they were punished for their sins. I have already explained how properly the vision was limited as to time, and controlled by God\rquote
s permission and secret counsel. The cause is here expressed; for it might still be objected, \'93How happens it that God submits himself and his sacred name to the ridicule of the impious, and even deserts his own people? What does he intend by this }{
\i\fs20 .}{\fs20 The Prophet, therefore, assigns this cause \emdash the Jews must feel the profanation of the temple, the sad devastation. of the whole city and their horrible slaughter, to be the reward due to their sins. }{\i\fs20\cf13
A time, therefore, shall be assigned over the perpetual sacrifice in sin}{\i\fs20 ; }{\fs20
that is, on account of sin. We here see how God on the one hand moderates the weight of the evils which pressed upon the Jews, and shews them some kindness, lest sorrow, anxiet
y, and despair should consume the wretched people; on the other hand, he humbles them and admonishes them to confess their sins, and then he urges them to apply their minds to repentance, by stating their own sins to be the cause of their afflictions. He
thus shews how the source of all their evils was in the Jews themselves, while God\rquote s anger was provoked by their vices. It is necessary to stop here till tomorrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, as thou hast enlightened us by the teaching of thy Gospel, and s
et before our eyes thine only begotten Son as a Sun of righteousness to rule us, and hast deigned to separate us from the whole world, and to make us thy peculiar people, and to prepare for us a certain seat in heaven: Grant, I pray thee, that we may be h
e
irs of eternal life. Grant us also, to be mindful of thy sacred calling, and to make our pilgrimage on earth with spirits looking upwards and tending towards thee. May we meditate upon the righteousness of thy kingdom, and be entirely devoted to thee. Do
thou protect us by thy hand even to the end, and may we march boldly under thy standard, till at length we arrive at that blessed rest, where the fruit of our victory is laid up for us in Jesus Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture FORTY-First.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 Daniel here mentions one among the many crimes of Antiochus, }{\i\fs20\cf13
his casting down truth to the ground.}{\i\fs20 }{\fs20 This clause ought to be joined with the former; for Antiochus could not deprive God of his lawful worship without abolishing sound doctrine. The angel seems here to express
the reason for the destruction of the sanctuary, because the worship of God depended upon the teaching of the law, which is here understood by the word \'93}{\i\fs20 truth.}{\fs20 \'94
This passage then states that no religion is pleasing to God unless founded on truth; for God, according to the uniform teaching of the Scriptures, does not desire to be worshipped according to man\rquote
s caprice, but rather tries the obedience of men by prescribing what he demands and approves, lest men should pass over these bounds. We must here remark
the union which Daniel now establishes between the overthrow and abolition of the worship of God, and the casting down of truth to the ground, when it neither obtains its proper rank, nor subdues all mortals to itself.
\par It may be read, he will east down truth in the earth; thus making a distinction between heaven and earth. And if we like to read it so, the sense will be \emdash
truth still remains stable although it perishes in the earth, because it has its station in heaven. Thus the sense would be \emdash after the
abolition of the worship of God, and the cessation of the sacrifices, piety could no longer exist among mortals. At length he adds, }{\i\fs20\cf13 he shall succeed and prosper}{\i\fs20 . }{\fs20
The first word here implies execution. God wished on the whole to admonish his Church concerning the prosperous success of Antiochus, lest the faithful should be dispirited at beholding the impious tyranny so petulantly and wantonly polluting God\rquote
s temple, and utterly destroying his religion, as if he had provoked God himself to the contest. For th
is conduct was equivalent to a direct declaration of war against God. For his success would trouble all the pious, as if the tyrant was superior to God himself. Hence this prediction would warn the faithful against the novelty or suddenness of anything wh
ich might occur. It follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:13-14\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600
\cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 13.}{ Then I heard one saint speaking, and another saint said unto that certain }{\i saint }{
which spake, How long }{\i shall be }{the vision }{\i concerning }{the daily }{\i sacrifice, }{and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?\cell }{\b 13.}{
Et audivi sanctum unum loquentum: dixit ergo sanctus unus mirabili, }{\i dicemus postea de voce}{, loquens, Quousque visiom jugis }{\i sacrificii,}{ et sceleris vastantis }{\i ad}{ dandum,}{\cf1 }{\cf13\super f446}{
et sanctuarium, et exercitus conculcatio.}{\cf1 }{\cf13\super f447}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600
\cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600 \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 14.}{
And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.\cell }{\b 14.}{ Et dixit mihi, ad vesperum, mane,}{\cf1 }{\cf13\super f448}{ duo millia et trecenti }{\i anni: }{et justificabitur sanctuarium.\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15
\clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600 \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here he expresses more clearly, what I formerly said, unfolding God\rquote s intention of consoling and soothing the sorrows of t
he pious lest they should sink under the severity of their trials, at the sight of an impious tyrant domineering in the sanctuary of God. Besides, the spot which God had promised should be his perpetual dwelling-place, was exposed to impious superstitions
,
for the idol of Jupiter Olympius was erected there, the history of the Maccabees informs us. (2 Maccabees. 1:57; 2 Maccabees. 6:2.) God therefore wished to uphold his servants, lest too severe a temptation should overwhelm them, and lest trial in so many
forms should cause them to yield and become deficient in piety through want of courage. But while Daniel is stupefied through astonishment., God provides for his infirmity by means of an angel. Daniel himself, without doubt, inquired concerning the vision
as we shall see he did afterwards; but here God desired to meet him, as he saw the holy man. so overcome by fear as scarcely to dare to make any inquiry. God, therefore, here affords no common proof of his paternal goodness and indulgence, in interposing
and sending his angel to make inquiries in the Prophet\rquote s name. He says, then, }{\i\fs20\cf13 he heard a holy one}{\i\fs20 , }{\fs20
meaning an angel. For, although God deigns to call the faithful while dwelling in the world by this honorable title, yet the superior purity of angels is fami
liar to us, as they are altogether free from the lusts of the flesh. But we, alas! are detained in this prison-house, we are bound down in slavery to sin, and are polluted by much corruption. The holiness of angels, however, is far greater than that of mo
rtals, and thus this attribute of \'93holiness\'94 is properly applied to them. When Daniel was caught up by the prophetic spirit, he was separated from the society of men, and was admitted to that of angels.
\par }{\i\fs20\cf13 An angel then, said to the wonderful one}{\i\fs20 . }{\fs20 The Hebrews often use this expression when they mean \'93whoever it may be\'94 \emdash }{\i\fs20 ploni almoni }{\fs20
and apply it to places as well as persons. They use it also of any place unknown to them or concealed from them. They treat the noun as compounded of two words, and many interpret it of any one unknown, but I think the word to be more emphatic than this.}
{\fs20\cf1 }{\fs20\cf13\super f449}{\fs20 Daniel here brings forward an angel speaking, and adds dignity to his description by calling him \'93holy.\'94}{\i\fs20 }{\fs20 Without doubt, then, the person of whom the angel asked the question w
as his superior; it is not likely that he would be called \'93a certain one,\'94
while the angel is termed a holy one. Reason, then, requires the expression to be applied to some angel whose glory was incomprehensible, or at least far superior to ordinary ones; for, as Daniel calls one angel \'93holy,\'94
so he would have called the rest, as we shall afterwards see. When treating, however, of a distinct being, he uses the word }{\f30\fs20\cf10 ynwmlp}{\fs20 , }{\i\fs20 palmoni, }{\fs20
and its etymology guides us to its sense, as meaning something mysterious and incomprehensible. Then, who does not see that Christ is denoted, who is the chief of angels and far superior to them. all? In the ninth chapter of Isaiah, (}{\fs20\cf13\super
<230906>}{\fs20 Isaiah 9:6,) he is called }{\f30\fs20\cf10 alp}{\i\fs20 pela, }{\fs20 \'93wonderful.\'94 The word in the text is a compound one, as we have said, but as }{\f30\fs20\cf10 alp}{\i\fs20 pela , }{\fs20 signifies \'93hidden\'94
in Hebrew, as Christ is so called, and as in }{\fs20\cf13\super <070301>}{\fs20 Judges 3:1, God claims this name as peculiarly his own, all these points agree well together. The sense then is, an angel comes to Christ for the sake
of Daniel and of the whole Church, and seeks from him as from the supreme teacher and master, the meaning of the declarations which we have just heard. We need not feel surprise at angels inquiring into eternity, as if it were unknown to them. It is the
p
roperty of Deity alone to know all things, while the knowledge of angels is necessarily limited. Paul teaches us to wonder at the Church being collected out of profane and strange people; this was a mystery hidden from angels themselves, before God really
showed himself the father of the whole world. (}{\fs20\cf13\super <490310>}{\fs20
Ephesians 3:10.) Hence, there is no absurdity in supposing angels to inquire into mysteries, as ignorance is not necessarily deserving of blame, and as God has not raised his creatures for his own leve
l. It is his peculiar province to know all things, and to have everything under his eye. The angel desires to understand this mystery, not so much for his own sake as on account of the whole Church; for we know them to be our ministers, according to the c
lear testimony of the Apostle. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Hebrews 1:14}{\cs24\v\f2\fs20\cf6 }{\fs20
.) As they keep watch over us so carefully, it does not surprise us to find the angel inquiring so anxiously concerning this vision, and thus benefiting the whole Church by the hand of Daniel.
\par Meanwhile, we must notice, how Christ is the chief of angels and also their instructor, because he is the eternal Wisdom of God. Angels, therefore, must draw all the light of their intelligence from that single fountain. Thus angels draw
us to Christ by their example, and induce us to devote ourselves to him through the persuasion that this is the supreme and only wisdom. If we are his disciples, being obedient, humble, and teachable, we shall desire to know only what he will make manife
st to us. But the angel asks. }{\i\fs20\cf13 What is the meaning of the vision of the perpetual}{\i\fs20 }{\fs20 sacrifice, }{\i\fs20\cf13 and of the sin?}{\i\fs20 }{\fs20
that is, what, is the object of the vision concerning the abrogation of the perpetual sacrifice, and concerning the sin which lays waste? As to the s
econd point, we explained yesterday the various opinions of interpreters, some twisting it to Antiochus, who impiously dared to violate God\rquote
s temple, and others to the priests. But we said the people were intended, lest many, as they are accustomed, should
blame the Almighty for so heavily afflicting the Church. But God wished to bear witness to the origin of this devastation from the sins of the people. It is just as if the angel had said, How long will the sacrifices cease? How long will this vengeance,
by which God will chastise the wickedness of his people, endure? For the sin is called devastating, through being the cause of that calamity. It is afterwards added}{\i\fs20\cf13 , how long will the sanctuary and the army be trodden, down?}{\i\fs20 }{
\fs20 that is, how long will the worsh
ip of God, and true piety, and the people itself, be trodden down under this cruel tyranny of Antiochus? But this question has far more efficacy, than if the Prophet had said, as we saw yesterday, that the punishment should be uniform and temporal. It was
now necessary to explain what had already been stated more clearly. Thus this question was interposed with the view of rendering Daniel more attentive, and of stirring up the people by this narrative to the pursuit of learning. For it is no common event w
h
en angels approach Christ for our sakes, and inquire into the events which concern the state and safety of the Church. As, therefore, angels discharge this duty, we must be worse than stony, if we are not urged to eagerness and carefulness in the pursuit
of divine knowledge. We see, then, why this passage concerning the angel is interposed.
\par The phrase, }{\i\fs20\cf13 And he said to me}{\i\fs20 , }{\fs20 now follows. This ought to be referred not to the angel inquiring, but to the Wonderful One. Whence we, rather gather the great anxiety of
the angel concerning the interpretation of the prophecy, not for his own sake, but for the common benefit of the pious. Respecting this Wonderful One, though I am persuaded he was the Son of God, yet whoever he was, he certainly does not reject the angel
\rquote
s request. Why then does he address Daniel rather than the angel? Because the angel was not seeking his own benefit, but took up the cause of the whole Church, as we have Shawn how angels are occupied in our salvation. Thus also we see how the angel notic
es the Prophet\rquote s astonishment, when he was almost dead, and had not thought of inquiring for himself, or at least did not dare to break forth at once; for he afterwards recovered himself, and was raised up by the angel\rquote
s hand, as we shall soon perceive}{\i\fs20\cf13 . The Wonderful One said to me \emdash }{\fs20 that is, the incomprehensible or the mysterious one said to }{\i\fs20\cf13 me \emdash
for two thousand three hundred evenings and mornings, then the sanctuary shall be justified}{\i\fs20 . }{\fs20 Here the Hebrews are mutually at variance whether they ought to unders
tand the number of years or of months; but it is surprising to perceive how grossly they are deluded in so plain a matter. The expression, }{\i\fs20\cf13 to evening and morning}{\i\fs20 , }{\fs20
is not doubtful, since Christ, clearly means two thousand three hundred days; for what else can the phrase, }{\i\fs20\cf13 morning and evening}{\i\fs20 , }{\fs20
signify? It cannot be used of either years or months. Evidently we ought to understand natural days here, consisting of twenty-four hours each. Those who receive it of years and months are wretchedly mistaken, and even r
idiculous in their calculations. For some begin to calculate the, time from Samuel, they next descend to the reign of Saul, and next to that of David; and thus they foolishly trifle, through not understanding the intention of Christ, who wished his Church
to be forewarned of the coming empires and slaughters, with the view of rendering the faithful invincible, however sorely they may be oppressed on all sides. Christ therefore wished to hold up a light to direct all the elect through the approaching darkne
s
s under the tyranny of Antiochus, and to assure them that in the very depths of it they would not be deserted by the favor of God. Hope would thus elevate their minds and all their senses unto the promised termination. To what purpose, then, do those inte
r
preters speak of the reigns of Saul and .David? We see this to be altogether foreign and adverse to the mind of Christ, and to the use of this prophecy.:No less absurd is the guess of those who prate about months. Their refutation would occupy three or fo
ur hours, and would be a waste of time, utterly profitless. It is sufficient to gather this simple meaning from the words \emdash
Christ does not speak here of years or months, but of days. We must now seek the true interpretation of the passage from the whole co
ntext. We have shewn how impossible it is to explain this prophecy otherwise than by Antiochus: the event itself proves this to be its meaning. Blind indeed must be those who do not hold this principle \emdash
the small horn sprang from one of those remarkable a
nd illustrious persons who came forth in place of one very large horn. Boys even know this by reading the accredited. history of those times. As Christ here alluded to the tyranny of Antiochus, we must observe how his words accord with the facts. Christ n
u
mbers 2300 days for the pollution of the sanctuary, and this period comprehends six years and about four months. We know the Jews to have used lunar years as well as months. They afterwards used interealary periods, since twelve lunar months did not corre
spond with the sun\rquote s course. The same custom prevailed among both Greeks and Romans. Julius Caesar first arranged for us the solar year, and supplied the defect by intercalary days, so that the months might accord with the sun\rquote
s course. But however that was
, these days, as I have said, fill up six years and three months and a half. Now, if we compare the testimony of history, and especially of the book of Maccabees, with this prophecy, we shall find that miserable race oppressed for six years under the tyra
n
ny of Antiochus. The idol of Olympian Jove did not remain in the temple for six continuous years, but the commencement of the pollution occurred at the first attack, as if he would insult the very face of God. No wonder then if Daniel understood this visi
o
n of six years and about a third, because Antiochus then insulted the worship of God and the Law; and when he poured forth innocent blood promiscuously, no one dared openly to resist him. As, therefore, religion was then laid prostrate on the ground, unti
l the cleansing of the temple, we see how very clearly the prophecy and the history agree, as far as this narrative is concerned. Again, it is clear the purifying of the temple could not have .been at the end of the sixth current year, but in the month }{
\f30\fs20\cf10 wlsk}{\fs20 , }{\i\fs20 keslu, }{\fs20
answering to October or November, as leaned men prudently decide, it was profaned. For this month among the Jews begins sometimes in the middle of October, and sometimes at the end, according to the course of the moon; for we said the months and y
ears were lunar. In the month Keslu the temple was polluted; in the month }{\f30\fs20\cf10 rda}{\fs20 }{\i\fs20 Ader, }{\fs20
about three months afterwards, near its close, the Maccabees purged it. (1 Maccabees 4:36.) Thus the history confirms in every way what Daniel had predicted many ages previously \emdash
nay, nearly three hundred years before it came to pass. For this occurred a hundred and fifty years after the death of Alexander. Some time also had already elapsed, as there were eight or ten kings of Persia between the deaths of Cyrus and Darius.
I do not remember any but the chief events just now, and it ought it to be sufficient for us to perceive how Daniel\rquote
s predictions were fulfilled in their own season, as historians clearly narrate. Without the slightest doubt, Christ predicted the profanat
ion of the temple, and this would depress the spirits of the pious as if God had betrayed them, had abandoned all care of his temple, and had given up his election and his covenant entirely. Christ therefore wished to support the spirit of the faithful by
this prediction, thereby informing them how fully they deserved these future evils, in consequence of their provoking God\rquote
s wrath; and yet their punishment should be temporary, because the very God who announced its approach promised at the same time a prosperous issue.
\par Respecting the phrase, }{\i\fs20\cf13 the sanctuary shall be justified}{\i\fs20 , }{\fs20 some translate it \emdash \'93Then the sanctuary shall be expiated;\'94
but I prefer retaining the proper sense of the word. We know how usually the Hebrews use the word \'93justify\'94 when they speak of rights. When their own rights are restored to those who have been deprived of them \emdash
when a slave has been blessed with his liberty \emdash when he who has been unjustly oppressed obtains his cause, the Hebrews use this word \'93justified.\'94 As God\rquote s sanctuary was subject to infamy by\rquote
the image of Olympian Jove being exhibited there, all respect for it had passed away; for we know how the glory of the temple sprang from the worship of God. As the temple had been defiled by so great disgrace, it was then justified
, when God established his own sacrifices again, and restored his pure worship as prescribed by the Law. }{\i\fs20\cf13 The sanctuary}{\i\fs20 , }{\fs20 therefore, }{\i\fs20\cf13 shall be justified}{\i\fs20 ; }{\fs20
that is, vindicated from that disgrace to which for a time it had been subject. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:15\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 15.}{ And it came to pass, when I, }{\i even }{
I Daniel, had seen the vision and sought for the meaning, then, behold, there stood before me the appearance of a man.\cell }{\b 15.}{ Et factum est. cum videram ego Daniel visionem, et quaererem intelligentiam, ecce stetit coram me quasi aspectus, }{\i
vel species,}{ viri.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt
\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par D
aniel again confirms his original statement. But before he descends to the interpretation, he makes a preface concerning the faithfulness and certainty of the oracle, lest the Church should hesitate to embrace his utterance as really proceeding from God.:
In doing this, he uses no artifice as rhetoricians do; but God wished to stir up both him and all the pious to meditate upon this prophecy, the knowledge of which was then so peculiarly necessary and useful. He says, therefore, }{\i\fs20\cf13
when he sought the understanding of this vision, there appeared to him a form like that of a man}{\i\fs20 . }{\fs20
Now God had anticipated this desire of the Prophet, by the answer which the angel received from Christ, who in reply had partly explained the sense of this vision. Now Daniel, finding him
self anticipated by God who did not wait for his inquiry, gathers courage, and trusting in God\rquote
s readiness to furnish an answer, he wishes to learn the matter more clearly; not that he was altogether ignorant of the subject, but he did not yet perceive wit
h sufficient clearness what was useful to himself and the whole Church. We see then, how the answer of Christ only afforded him a taste of the vision, and only urged him forwards towards the full comprehension of it. Many are immediately satisfied with bu
t
moderate information, and as soon as they understand a portion of any subject, they reject every addition, and many too often settle down at the first elements, and their obstinacy prevents that complete knowledge which is necessary. Daniel therefore she
ws himself to be far distant from such fastidiousness, as he was rendered more attentive by hearing from Christ\rquote lips the rea1 object of the vision. }{\i\fs20\cf13 When I was attentive 1 sought to understand it}{\i\fs20 , }{\fs20 says he, }{
\i\fs20\cf13 behold! there stood before my face}{\i\fs20 }{\fs20 (or near it)like }{\i\fs20\cf13 the aspect of a man}{\i\fs20 . }{\fs20 We ought probably to interpret this passage of Christ, who is now called like a man, as formerly. (}{\fs20\cf13\super
<270713>}{\fs20 Daniel 7:13.) For he had not yet put on our flesh, so as to be properly entitled to the name of a man; but he was here like a m
an, because he wished to allow the holy fathers a taste from which they might understand his future coming as Mediator, when he should put on human nature as God manifest:in flesh:. (}{\fs20\cf13\super <540316>}{\fs20
1 Timothy 3:16.) Thus Daniel speaks suitably as before when he says, Christ }{\i\fs20\cf13 appeared to him under the aspect of a man}{\i\fs20 . }{\fs20 But this adds to the same purpose, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:16\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3870 \cellx4050\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth2970
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 16.}{ And I heard a man\rquote s voice between }{\i the banks }{
of Ulai, which called, and said, Gabriel, make this }{\i man }{to understand the vision.\cell }{\b 16.}{ }{\lang2057\langfe1033\langnp2057 Et audivi vocem hominis in Ulai}{\cf1\lang2057\langfe1033\langnp2057 }{\cf13\lang2057\langfe1033\super\langnp2057
f450}{\lang2057\langfe1033\langnp2057 et clamavit, et dixit, Gabriel, doce hane visionem.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3870 \cellx4050\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth2970
\cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par He does not use the particle implying fitness, but says he heard the voice of a man, because he treats no longer of either a man or
a figure, but of a voice. It is sufficient to say at once, he was like a man, not really so, but only under the image and appearance of one. Christ therefore }{\i\fs20\cf13 appeared as a man}{\i\fs20 , }{\fs20
and is called one, since Scripture often records how angels often appeared under the form of men, and are called indiscriminately, either angels or men. (}{\fs20\cf13\super <070803>}{\fs20
Judges 8:3, etc.) So in this place Daniel relates the appearance of a. man, or the aspect of one, improperly indeed, but without any danger of mistake; for he afterwards ad
monishes the faithful, how this person was not clothed with the substance of flesh, but had only a human form and aspect. }{\i\fs20\cf13 I heard then a human voice in the midst of the river}{\i\fs20 . }{\fs20
We gather from this that the same person is here intended of whom mention was lately made, because he commands the angel; whence this can be referred to Christ alone.
\par }{\i\fs20\cf13 Gabriel}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 teach him.}{\i\fs20 }{\fs20 We observe the speaker from the midst of:the river here commanding Gabriel, as if superior to him. For Gabriel as. the name of an angel, is
sufficiently known from other passages of Scripture; (}{\fs20\cf13\super <420119>}{\fs20 Luke 1:19, 26;) and its etymology, \'93The strength of God,\'94
is very suitable to this meaning. Without ally doubt, the angel here receives his commands from Christ. Thus, we see the supreme power a
nd authority represented under the form and aspect of a man, as well as obedience portrayed in Gabriel, who discharges the duty enjoined upon him. From this Christ\rquote
s divinity is inferred, as he could not issue orders to angels, without either having special authority, or being God himself. But when the phrase \'93like a man\'94
is used, we are taught his manifest superiority to man. And what does this imply? not angelic nature but divine. Christ by thus presenting himself under a human form, shews, by a kind of f
oreshadowing, how he would become a man, when the fullness of time arrived. Then he would really manifest himself as the head of the Church, and the guardian of the salvation of the pious. For he proves himself to have power over all angels, when he order
s Gabriel to discharge the office of the Prophet\rquote s instructor. We will put off the remainder.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, since in these days the earth is full of defilement\rquote
s which pollute the sacred worship of thy name, as there is scarcely a corner of t
he world which Satan has not corrupted, and as thy truth is everywhere adulterated, that we may persevere and remain steadfast in our course of piety. May we always be attentive to that light which thou didst first set before us in the Law, and which shin
e
s upon us now more fully under the Gospel. May we never become plunged into that darkness in which we see the world wrapped up, and in which those who seem to be themselves most acute are still involved. Grant us always to follow that life which thou shew
est us, until we arrive at that goal which thou hast set before us, and to which thou daily invitest us by thine only-begotten Son. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Forty-Second.
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:17\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 17.}{ So he came near where I st
ood; and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man; for at the time of the end }{\i shall be }{the vision.\cell }{\b 17.}{
Et venit ad stationem meam: et cum veniret territus sum, et cecidi super faciem meam: tunc dixit ad me, Intellige, fil hominis, quai ad tempus finis visio.}{\cf1\lang2057\langfe1033\langnp2057 }{\cf13\lang2057\langfe1033\super\langnp2057 f451}{\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15
\clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par I will not repeat what I have already explained. I will proceed with what I had commenced, namely, the Prophet\rquote s need of instruction, because he could not underst
and the vision without an interpreter; wherefore the angel was ordered to explain his revelation of God more fully. But, before he narrates this, he says, }{\i\fs20\cf13 he was frightened at the approach of the angel.}{\i\fs20 }{\fs20
Without doubt., this reverence was always present to
his mind. Whenever he perceived himself called or taught by God, he was doubtless struck with fear; but here some special feeling is expressed, as God desired to influence his mind to set us an example, and to render us more attentive. Here Daniel explain
s
his own mind to us, commending the magnitude and importance of the vision, lest we should read with carelessness what he will afterwards relate, and not treat the occasion with sufficient seriousness. For God used the angel as his servant to explain his
intention to the Prophet; at the same time he inwardly touched his mind by his Spirit to show us the way, and thus he would not only train us to docility, but also to fear. He says, then, }{\i\fs20\cf13 he was frightened and fell down}{\i\fs20 . }{\fs20
This, as I have said, was usual with the Prophet, as it ought to be with all the pious. Paul also, in celebrating the effect and power of prophecy, says, if any unbelievers should enter into the assembly and hear a prophet speaking in God\rquote
s name, he would prostrate himself, says he, upon his face. (}{\cs24\v\f2\fs20\cf6 }{\fs20 1 Corinthians 14:25}{\cs24\v\f2\fs20\cf6 }{\fs20
.) If this happened to unbelievers, how great will be our troubles, unless we receive most reverently and humbly, what we know to have been uttered by the mouth of God? Meanwhile, we should remember what I have lately touched upon, \emdash
the importance of the present oracle ,as here commended to us by the Prophet; }{\i\fs20\cf13 for he fell upon his face through his fright}{\i\fs20 , }{\fs20 as he will repeat in the next verse.
\par Nor is the following exhortation superfluous; }{\i\fs20\cf13 understated}{\i\fs20 , }{\fs20 says }{\i\fs20\cf13 he, O son of Adam}{\i\fs20 . }{\fs20
It would be of little use to us to be moved and excited for a time, unless our minds were afterwards composed for hearing. For many are touched by fear when God appears to them; that is, when he compels them to feel the
force and power of his sway; but they continue in their stupidity, and thus their fright is rendered profitless. But Daniel here makes a difference between himself and the profane, who are only astonished and by no means prepared for obedience. At the sa
me time, he relates how his own excitement was effected by the assistance of the angel. The fear, then, of which we have lately made mention, was preparation for docility; but; this terror would have been useless by itself, unless it had been added, }{
\i\fs20\cf13 that he might understand}{\i\fs20 . }{\fs20
We ought. to understand how piety does not consist merely in acknowledging the fear of God, but obedience is also required, preparing us to receive with tranquil and composed feelings whatever we shall be taught. We ought diligently to observe this order.
\par It now follows: }{\i\fs20\cf13 Because there shall be an end of the vision at a fixed time.}{\i\fs20 }{\fs20 Some join }{\f30\fs20\cf10 \u8776\'98qAt[l}{\i\fs20 legneth-ketz, }{\fs20 making the sense \'93at the end of the time,\'94 }{\f30\fs20\cf10
\u8776\'98q}{\fs20 }{\i\fs20 ketz, }{\fs20 in this sense being in the genitive case by way of an epithet, as the Hebrews commonly use it. They elicit this sense \emdash the vision shall be for a prefixed time. But others prefer \emdash
the end of the vision shall be for a time. I think this latter sense is better, as the former seems to me forced. On the whole, it is not of much conseq
uence, yet as that form of expression is the easier, namely, the end or fulfillment of the vision should be at a definite time, I had rather follow that interpretation. The angel asserts, then, that this was no vain speculation, but a cause joined with it
s effect, which should have its completion at a stated period. }{\i\fs20\cf13 There shall be an end}{\i\fs20 , }{\fs20 then, }{\i\fs20\cf13 of the vision in its time}{\i\fs20 ; }{\fs20
meaning, what you now behold shall neither vanish away nor be destroyed, but its end shall happen when the time shall arrive which God has determined. }{\f30\fs20\cf10 \u8776\'98q}{\i\fs20 , ketz, }{\fs20 is often taken in this sense. Hence }{
\i\fs20\cf13 there shall be an end of the vision}{\i\fs20 ,; }{\fs20 that is, the vision shall be completed when the fitting time shall arrive. We ought to bear in mind this exhortation of the angel, because unless we are certai
nly persuaded of the fixedness of anything when God speaks, we shall not be ready to receive whatever he pronounces. But when we are convinced of this saying, God never separates his hand from his mouth \emdash
meaning, he is never unlike himself, but his power
follows up his word, and thus he fulfills whatever he declares; this becomes a sure and firm foundation for our faith. This admonition of the angel ought to be extended generally to the whole of Scripture, since God does not throw words into the air, acco
rding to the common phrase. For nothing happens rashly, but as soon as he speaks, his truth, the matter itself and its necessary effect, are all consistent. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:18\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 18.}{ Now, as he was spe
aking with me, I was in a deep sleep on my face toward the ground: but he touched me,}{\i }{and set me upright.\cell }{\b 18.}{ Et }{\lang2057\langfe1033\langnp2057 cum loqueretur mecum, sopitus corrui super faciem meam in terram, et tetigit me,}{
\cf1\lang2057\langfe1033\langnp2057 }{\cf13\lang2057\langfe1033\super\langnp2057 f452}{\lang2057\langfe1033\langnp2057 et restituit me super stationem meam.}{\cf1\lang2057\langfe1033\langnp2057 }{\cf13\lang2057\langfe1033\super\langnp2057 f453}{
\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The Prophe
t repeats what he had said, namely, how he had been frightened by the magnitude of this vision; meanwhile, he was raised up by the angel, lest he should remain in that state of stupor. Yet these two clauses must be noticed: Daniel was astonished at the ou
tset, for he could not otherwise be sufficiently composed to listen to the angel\rquote
s voice; but at the same time another clause is added, stating, the angel set him upright in his place. Whenever God addresses us, we must necessarily be subject to fear and dr
ead, to produce humility, and to render us docile and obedient. Fears the true preparation for obedience; but, as we formerly said, another feeling ought to follow; namely, as God has previously prostrated and cast us down, he will also raise us up, there
b
y preparing us for listening; and this disposition cannot arise except our minds are sedate and composed. The Prophet then expresses both these states of mind here. This, as I have said, is common to all the pious; but a peculiarity is noticed here, lest
the readers of the vision should become torpid, and receive it carelessly;}{\i\fs20 }{\fs20
for they ought to collect all their senses, conscious of their inability to understand it, unless the fear of God should precede, and thus form the mind for obedience. }{\i\fs20\cf13 While he was speaking with me}{\i\fs20 , }{\fs20 therefore, }{
\i\fs20\cf13 I fell into a swoon with my face upon the ground}{\i\fs20 ; }{\fs20 that is, I lay astonished, }{\i\fs20\cf13 and he touched me.}{\fs20
I have already stated the opinion of others, that the angel approached him, but it is only tolerable. He now adds: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:19\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 19.}{
And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at}{\i }{the time appointed the end }{\i shall be.}{\cell }{\b 19.}{ Et dixit, Ecce ego docebo te}{\cf1 }{\cf13\super f454}{ quod erit in fine irae: qui
a ad praefixum, }{\i vel statutem tempus finis.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3690 \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3150
\cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Those who read the noun }{\i\fs20 ketz, }{\fs20 \'93}{\i\fs20 end,}{\fs20 \'94}{\i\fs20 }{\fs20 in the genitive case in }{\fs20\cf13\super <270817>}{\fs20 Daniel 8:17, understand in this place the word \'93vision\'94 again, as if the Prophet had said,
\'93At the time of the end there shall be a vision.\'94 But as }{\f30\fs20\cf10 d[wm}{\fs20 , }{\i\fs20 meveged, }{\fs20 or }{\i\fs20 moed, }{\fs20 signifies a \'93time fixed and settled beforehand,\'94}{\i\fs20 }{\fs20
there is nothing superfluous in that method .of speech; then }{\i\fs20 ketz, }{\fs20 as I have said, is properly taken for the effect itself, and it would be harsh and far-fetched to say \'93at the time of the end there shall be a vision,\'94
in the, sense of the filling up of the vision. For this word expresses all which such interpreters wish it to imply. Besides, all are agreed as to the matter itself, since the angel bears witness to his being the
interpreter chosen by God, who explains futurity to the Prophet. }{\i\fs20\cf13 Behold}{\i\fs20 , }{\fs20 therefore, says he, }{\i\fs20\cf13 I will explain to thee}{\i\fs20 . }{\fs20 He here acquires confidence for himself from his office,}{\i\fs20 }{
\fs20 as he had accepted the commands divinely laid upon him. And we should remark this
also, since our faith will never rest or become firm unless the authority on which it is founded be fixed. As then the angel declares himself to be executing an office divinely enjoined upon him, ought we to put confidence in men who conduct themselves w
ith rashness, and, though they assume authority in God\rquote
s name, yet have no certain and lawful calling? We may learn, then, how neither angels nor men ought to be held in such honor as to induce us to receive whatever they bring forward, unless the Almighty
has appointed. them to be his ministers and interpreters.
\par He then says, }{\i\fs20\cf13 I will announce to thee what shall happen even at the end of the wrath. }{\fs20 Without doubt, the angel asserts by this phrase the suddenness of God\rquote s wrath. We are aware how instantaneously
on the return of the people their enemies attacked them in Judea, and never ceased to inflict upon them numberless troubles. Wherefore, as soon as the Jews had returned from exile, God began to exercise them in various ways, and not without sufficient rea
s
on. Every one privately studied his own interests, but without any regard for the temple and any desire for the worship of God, and thus they were given up to avarice and caprice. They also defrauded God himself in tithes and offerings, as is evident from
the prophets Malachi and Haggai. (}{\fs20\cf13\super <370112>}{\fs20 Haggai 1:12; }{\fs20\cf13\super <390308>}{\fs20
Malachi 3:8.) From that period God began to punish them, but deferred his vengeance till the time of Antiochus. The angel, therefore, calls }{\i\fs20\cf13 the end of the vengeance}{\i\fs20 }{\fs20 that severer punishment whic
h God inflicted after the people had abused his forbearance. Therefore }{\i\fs20\cf13 I will teach thee}{\i\fs20 , }{\fs20 or lay before time, }{\i\fs20\cf13 what shall happen at the close of the vengeance, because,}{\i\fs20 }{\fs20 says he, }{
\i\fs20\cf13 it shall be the time of the end}{\i\fs20 . }{\fs20 He here repeats what he had said concerning the effect of the prophecy, meaning, the fulfillment should take place at its own appointed season. We must; now notice the noun }{\i\fs20 moed, }{
\fs20 because it is here opposed to our fervor and intemperance. Haste in desiring anything leads, as they say, to delay; for as
soon as God bears witness to anything, we wish it to be fulfilled at the very first moment, and if he suspend its execution only a very few days, we not only wonder but cry out with vexation. God, therefore, here admonishes us by his angel that he has a s
e
ttled time, and thus we are to learn to put a bridle on ourselves, and not to be rash and unseasonably hasty, according to our usual habit. We ought, then, to remember the explanation given, and perceive how the effect of the vision is shewn here, and thu
s it will obtain from us its just reverence. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:20-21\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 20.}{ The ram which thou sawest having }{\i two }{horns }{\i are }{the kings of Media and Persia.
\cell }{\b 20.}{ Et aries}{\lang2057\langfe1033\langnp2057 quem vidisti habentem duo cornua, reges sunt Medorum et Persarum.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 21.}{
And the rough goat }{\i is }{the king of Grecia: and the great horn that }{\i is }{between his eyes }{\i is }{the first king.\cell }{\b\lang2057\langfe1033\langnp2057 21.}{\lang2057\langfe1033\langnp2057 E
t hircus caprae, qui natus erit ex hirco, rex Graecae, et cornu magnum quod erat inter oculos, ejus, est rex primus.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par By the word \'93Javan\'94 the Hebrews designate not only the Greeks but the: Macedonians, and the whole of that tract which is divided by the Hellespont, from Asia Minor as far as Illyricmn. Therefore the meaning is \emdash the king of Greece.
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:22-23\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420
\cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 22.}{ Now that being broken, wherea
s four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.\cell }{\b 22.}{ Et confractum est,}{\cf1 }{\cf13\super f455}{
et extiterunt quatuor, cornua scilicet, loco ejus: quatuor regna a gente exsurgent, vel, existent, et non pro fortitudine illius.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx7020\row }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 23.}{
And in the latter time their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.}{\b \cell 23.}{
Et in fine regni illorum, ubi perfecti fuerint scelerati, existet rex praefractus facie,}{\cf1 }{\cf13\super f456}{ et intelligens aenigmata.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Hence Luther, indulging his thoughts too freely, refers this passage to the masks of Antichrist, but we shall trace this point afterwards.}{\fs20\cf1 }{\fs20\cf13\super f457
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:24-25\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 24.}{
And his power shall be mighty, but not by his own power and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.\cell }{\b\expnd0\expndtw-4 24.}{\expnd0\expndtw-4
Et roborabitur fortitudo ejus, et non in fortitudine sua,}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f458}{\expnd0\expndtw-4 et mirabilia}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f459}{\expnd0\expndtw-4
evertet, prosperabitur, et efficiet, et perdet, }{\i\expnd0\expndtw-4 repetit idem verbum,}{\expnd0\expndtw-4 robustos, et populum sanctorum.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb
\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 25.}{
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify }{\i himself.}{\rquote }{\i }{
in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.\cell }{\b 25.}{
Et pro intelligentia sua prosperabitur dolus in manu ejus, et in corde suo magnificabit se, et in pace perdet multos, }{\i vel fortes,}{ et contra Principem principum stabit, }{\i vel exsurget}{, et absque manu frangetur.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par We have previously given a brief explanation of all these subjects. But here the angel removes all doubt, lest we should still anxiously inquire the meaning of
the ram which Daniel saw, and of the he-goat which followed and prostrated the ram. The angel, therefore, here pronounces the ram to represent two kingdoms, which coalesced in one. Cyrus, as we have said, granted it for a time to his father-in-law Cyaxare
s, but yet; drew the whole power to himself, and the Persians began to extend their sway over all the}{\i\fs20 }{\fs20
realms of the East. But God in this vision had respect to the beginning of that monarchy. When, however, the Persians and Medes, were united, then the ram
bore two horns; then the he-goat succeeded, and he threw down the ram, as we have already seen. In that he-goat there was first one great horn and then four small ones. Tim angel then answers concerning the he-goat representing the kingdom of the Greeks.
There is not the slightest doubt here, since Alexander seized upon the whole East, and thus the Persian monarchy was utterly destroyed. In the he-goat, therefore, the kingdom of Greece or Macedon was displayed, but the horns will mark something special.
\par }{\i\fs20\cf13 That great, horn,}{\i\fs20 }{\fs20 says Daniel, }{\i\fs20\cf13 was the first king,}{\i\fs20 }{\fs20
namely, Alexander; afterwards four smaller horns arose in his place. We have already explained these. For when much blood had been shed, and the greater part of the leaders had been slain, and after the follo
wers of Alexander had mutually attacked and. destroyed each other, those who remained divided his dominions among themselves. Cassander the son of Antipater obtained Macedon; Seleueus, Syria; Ptolemy, Egypt; and Antigonus his own fourth share. In this way
the smaller horns succeeded Alexander, according to the clear testimony of profane history. From the frequency with which God sets this prophecy before us, we gather his intention of giving us a conspicuous sign of his majesty. For how could Daniel conjec
t
ure future events for so long a period before they happened? He does not pronounce mere enigmas, but; narrates things exactly as if they were already fulfilled. At the present time Epicureans despise the Scriptures and laugh at our simplicity, as if we we
r
e too ridiculous. But they rather display their own prodigious madness, and blindness, by not acknowledging the prediction of Daniel to be divine. Nay, from this prophecy alone we may prove with certainty the unity of God. If any one was inclined to deny
t
hat first principle, and utterly reject the doctrine of his divinity, he might be convinced by this single prophecy. Not only is this subject treated here, but Daniel points with his finger to the God of Israel as the only one in whose hand and will are a
l
l things, and from whom nothing either escapes or is concealed. From this prophecy alone the authority of Scripture is established by proofs perfectly sure and undoubted, as the Prophet treats with perfect clearness events at the time unknown, and which n
o mortal could ever have divined.
\par First of all he says, }{\i\fs20\cf13 The ram which, thou sawest, having two horns, means the kings of the Medes and Persians}{\i\fs20 . }{\fs20
This had not then occurred, for that ram had not yet risen and seized upon Babylon, as we have stated already. Thus Daniel was raised up as it were to heaven, and observed from that watch-tower things hidden from the minds of men. He afterwards adds, }{
\i\fs20\cf13 The he-goat is the king of Greece.}{\i\fs20 }{\fs20 Philip, the father of Alexander, although a strenuous and a most skillful warrior,
who surpassed all the kings of Macedon for cleverness, yet, superior as he was, never dared to cross over the sea. It, was sufficient for him if he could strengthen his power in Greece, and render himself formidable against his neighbors in Asia Minor. B
u
t he never dared to attack the power of Persia, or even to harass them, and much less to overcome the whole East. Alexander, inflamed rather by rashness and pride than by good judgment, thought nothing would prove difficult to him. But when Daniel saw thi
s
vision, who ever would have thought of any king of Greece invading that most powerful monarchy, and not only seizing upon the whole of Asia, but obtaining sway in Egypt, Syria, and other regions? Although Asia Minor was an extensive region, and well know
n
to be divided into many rich and fertile provinces, yet it was but a small addition to his immense empire. Nay, when Nineveh was conquered by Babylon, and the Chaldeans became masters of Assyria, this also was an addition to the Persian monarchy. We are
familiar with the amazing riches of the Medes, and yet they were entirely absorbed. Darius drew with him 800,000 men, and quite buried the earth under his army. Alexander inet tiim at the head of 30,000. What comparison was there between them! When Xerxes
}{\fs20\cf1 }{\fs20\cf13\super f460}{\fs20
came to Greece he brought with him 800,000 men, and threatened to put fetters upon the sea; yet Daniel speaks of his incredible event just as if it had already taken place, and were matter of history. These points must be diligently noticed that the S
criptures may inspire us with the confidence which they deserve.}{\i\fs20
\par }{\i\fs20\cf13 The great horn}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 which was between his eyes was the first king, and when it was broken, four others sprang up.}{\i\fs20 }{\fs20
Alexander, as we have mentioned, perished in the flower of his age, and was scarcely\rquote
thirty years old when he died, through the influence of either poison or disease. Which of the two is uncertain, although great suspicion of fraud attaches to the manner of his death; and whichever way it happened, that horn was broken. In hi
s place there arose four horns, }{\i\fs20\cf13 which sprang up}{\i\fs20 , }{\fs20 say\rquote s he, from that nation. Here we must notice this, since I very much wonder what has come into some persons\rquote minds, to cause them to translate it \'93
from the nations\'94 and yet these are persons skilled in th
e Hebrew language. First, they show great ignorance by changing the number, and next, they do not comprehend the intention of the angel. For he confirms what he formerly said concerning the unity of the kingdom and its division into four parts, and he ass
igns the reason here. They shall spring, says he, from }{\i\fs20 a nation, }{\fs20 meaning the Greeks, and all from a single origin. For by what right did Polemy obtain the empire? solely by being one of Alexander\rquote
s generals. At the beginning, he dared not use the royal name
, nor wear the diadem, but only after a lapse of time. The same is true of Selcucus, and Antigonus, and Cassander. We see, then, how correctly the kingdom of the Greeks is represented to us under the figure of a single beast, although it was immediately d
ispersed and torn into four parts. The kingdoms, then, which sprang from }{\i\fs20\cf13 the nation}{\fs20 meaning; Greece, }{\i\fs20\cf13 shall stand, but not in full strength}{\i\fs20 . }{\fs20 The copula is here taken in the sense of \'93but}{\i\fs20 ;
}{\fs20 \'94}{\i\fs20 }{\i\fs20\cf13 the four kingdom}{\i\fs20 }{\fs20 shall stand, }{\i\fs20\cf13 but not by his strength}{\i\fs20 , }{\fs20 for Alexander
had touched upon the Indian sea, and enjoyed the tranquil possession of his empire throughout the whole east, having filled all men with the fear of his industry, valor, and speed. Hence, the;angel states the four horns to be so small, that not one of the
m should be equal to the first king.
\par }{\i\fs20\cf13 And at the end of their reign, when the wicked shall be at their height, one king shall stand}{\i\fs20 . }{\fs20 By saying at the end of their
kingdom, he does not mean to imply the destruction of the four kingdoms had ceased. The successors of Antiochus were not directly cast down from their sway, and Syria was not reduced into a province till about eighty or a hundred years after Antiochus th
e Great had been completely conquered. He again left heirs, who, without doubt, succeeded to the throne, as we shall see more clearly in the eleventh chapter. But this point is certain \emdash
Perseus was the last king of Macedon, and the Ptolemies continued to t
he times of Julius Caesar and Augustus, and we are well aware how completely Cleopatra was conquered and ruined by Antony. As women succeeded to the throne, we could not place the destruction of the Macedonian empire under Antiochus Epiphanes. But the ang
el means, }{\i\fs20\cf13 at the end of their kingdom}{\i\fs20 , }{\fs20
when they had really come to the close of their reigns, and their final ruin was at hand. For when Antiochus Epiphanes returned to his country, he seemed to have re-established his power though it very soon afterwards
began to die away. Similar circumstances also happened to Egypt and to Macedon, for the reign of all their kings was precarious, and although not direct]y overthrown, yet they depended on the Romans, and thus their royal majesty was but fleeting. }{
\i\fs20\cf13 At the end}{\i\fs20 , }{\fs20 therefore, of }{\i\fs20\cf13 their kingdom}{\i\fs20 , }{\fs20 that is, when they arrived at the height, and their fall led them on to ruin, then, says he, }{\i\fs20\cf13
when the wicked were consummated or perfected.}{\i\fs20 }{\fs20 Some apply this to the professed and outward enemies of the Church, but I rather approve of another opinion, which supposes the angel to be speaking of the impious, who provoked God\rquote
s wrath, till it became necessary for grievous and severe penalties to be inflicted on the people, to whom God had so magnificently promised a happy and a tra
nquil state. This, however, was no common temptation, after the prophets had treated so fully of the happy and prosperous state of the people after their return from captivity, to behold the horrible dispersion, and to witness these tyrants making their a
s
sault not only upon men, but upon the temple of God itself. Wherefore the angel, as before, fortifies the Prophet and all the rest of the pious against this kind of trial, and shews how God had not changed his counsels in afflicting his Church, to which h
e had promised tranquillity, but had been grievously provoked by the sins of the people. He then shews the urgent necessity which had compelled God to exercise this severity. When, therefore, }{\i\fs20\cf13 the impious had come to their height}{\i\fs20 ,
}{\fs20 that is, when they had arrived at the highest pitch, and their intolerable obstinacy had become desperate. We perceive how the angel here meets the trial, and instructs the pious beforehand, unfolding to them the inviolability of God\rquote
s word, while the people\rquote s impiety compelled him to treat, them severely, although he had determined to display liberality in every way. Then, he says, a }{\i\fs20\cf13 king shall stand with a fierce countenance}{\i\fs20 . }{\fs20
But the rest tomorrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, since we see thy Church throughout all ages to
have been exercised by the Cross in various ways, and with constant suffering, that we also may prepare ourselves for undergoing whatever thou mayest lay upon us. May we learn also to consider our sins as the cause of whatever adversity happens to us; ma
y we consider thee to be not only faithful in all thy promises, but also a Father \emdash
propitious to those wretched ones who suppliantly fly to thee for pardon. When we are humbled under thy powerful hand, may we be raised up by the hope of eternal salvation w
hich is prepared for us. Thus may we look for a happy and joyful termination of all our contests, until we enjoy the fruit of our victory in thy\rquote heavenly kingdom, as it has been obtained for us by the blood of thine only-begotten Son. \emdash
Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Forty-Third.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 After the angel had explained the Grecian monarchy, he records the future origin of a king who should be }{
\i\fs20\cf13 hard of face}{\i\fs20 . }{\fs20 Without the slightest doubt, he implies the iniquity of Antiochus by this phrase. He was notoriously destitute of any nobleness
of mind, and remarkable for low cunning, and to this disposition was added an impudence which faltered at nothing. This is the sense in which I take the words }{\i\fs20\cf13 hard of face}{\i\fs20 . }{\fs20
The following phrase asserts his cunning, when it says, }{\i\fs20\cf13 he shall be skilled in enigmas}{\i\fs20 . }{\fs20
This is equivalent to saying, he should excel in cunning, and should not be easily deceived. By these two epithets he does not compliment, but rather defames Antiochus Epiphanes, by representing him as hardened as the wicked usually are, without the
slightest particle of either reason, or equity, or shame. He next blames his craftiness and deceit, by stating he should be }{\i\fs20\cf13 skilled in enigmas}{\i\fs20 . }{\fs20 He afterwards adds, }{\i\fs20\cf13
his power shall be strengthened, and yet not by his own might}{\i\fs20 . }{\fs20 Some are of opinion that Anti
ochus Epiphanes is here compared to Alexander, as the angel had previously stated the inferiority of the four kings to the first; for they were prefigured by four small horns. For the most powerful of them all did not reign over a fifth part of the domini
ons which Alexander had acquired for himself by violence and war. Others, again, explain this passage as if the power of Antiochus would be great, but still very unlike that of Alexander, and far inferior to it, according to the sense, }{\i\fs20\cf13
not in his}{\i\fs20 , i.e., }{\fs20 Alexander\rquote s, }{\i\fs20 strength,. }{\fs20
Many, however, refer this to Antiochus, although they do not agree among themselves. Some, again, want a kind of correction, as if the angel implied that the power of Antiochus should be great, but not quite openly so. Hence }{\i\fs20\cf13 his valor
shall be strengthened}{\i\fs20 , }{\fs20 not meaning by \'93valor\'94
that heroic spirit with which kings are usually endowed, nor any increase in magnanimity; nor yet that Antiochus should imitate such monarchs as these, but his strength should lie concealed. He should creep on
by clandestine acts, and not contend in open battle according to the practice of those who excel in courage; he should secretly try many schemes, and thus stealthily extend his empire. This makes a tolerable sense. Others, again, think this ought to be re
ferred to God, since the strength of Antiochus was not the result of his own industry or valor, but of the judgment of God, who armed him with it, because he wished to use him as a scourge to execute his punishments on the Jews.}{\i\fs20 }{\fs20
His fortitude, therefore, sh
all be strengthened, yet not by his own valor, as this entirely depended on the just designs and vengeance of God. Although this last sense is more profitable, and contains much useful instruction, yet I fear it is distorted. And thus the last clause is e
ither a correction of the preceding words, meaning\'94 because he should not increase with ingenuous earnestness,\'94 or else, the angel is still comparing his strength with the power of Alexander. }{\i\fs20\cf13 His power}{\i\fs20 , }{\fs20 therefore, }{
\i\fs20\cf13 shall be strengthened}{\i\fs20 , }{\fs20 and yet not bear comparison with Alexander\rquote
s; or, his power shall be strengthened, but not by habits of war nor by open magnanimity, but he shall grow great by fraudulent and clandestine arts; because he was on the one hand most impious, and on the other, of a servile disposi
tion, as we have formerly said.
\par It follows, }{\i\fs20\cf13 He shall make wonderful havoc, and shall prosper, and shall proceed}{\i\fs20 , }{\fs20 that is, shall execute, }{\i\fs20\cf13 and shall destroy the strong, and the people of the saints}{\i\fs20 . By }{\f30\fs20\cf10 \'b5ymwx[}{
\i\fs20 , gnetzumim, }{\fs20 I understand not only the Jews, but a
lso other neighboring nations; as if the angel had said, Antiochus shall be conqueror wherever he shall extend his arms, until at length he shall subdue Judea, and miserably afflict the people of God. Wherefore}{\i\fs20\cf13
, he shall strike or destroy the brave, and the people of the saints}{\i\fs20 , }{\fs20 that is, the holy people, as we saw before. }{\i\fs20\cf13 And according to his understanding shall his craftiness prosper in his hand}{\i\fs20 . }{\fs20
The conjunction \'93and may be here superfluous; in this sense the passage is usually received, thus reading it on in one context; according to his understanding he shall prosper, although there is the conjunction \'93and\'94
in the way, but this is frequently superfluous in Hebrew. It means, }{\i\fs20\cf13 deceit shall prosper in his hand}{\i\fs20 . }{\fs20 Here the angel confirms the former assertion res
pecting the servile cunning of Antiochus, as he did not act with ingenuous manliness, but with his audacity and hardihood he united malicious arts and craftiness unworthy of a king. }{\i\fs20\cf13 Craft}{\i\fs20 , }{\fs20 therefore, }{\i\fs20\cf13
shall prosper in his hand, and that too, as far as he understands it.}{\i\fs20 }{\fs20
Some suppose the sharpness of Antiochus to be noticed here, as if the angel had said, Craftiness shall prosper in his hand, in consequence of his possessing superior ability and penetration. But the passage may be suitably explained in this way, \emdash
Antiochus shall act prosperously according to his mental perception, and shall be so assisted by\rquote his craftiness, as to obtain whatever he shall grasp at.
\par It follows next; }{\i\fs20\cf13 He shall magnify himself in his heart}{\i\fs20 , or }{\fs20 he shall raise himself, and bear himself magnificently; although this expression implies boasting and pride, and is taken in a disadvantageous sense. }{
\i\fs20\cf13 He shall be insolent, therefore, in his heart. }{\fs20 The angel seems to distinguish here between the scheming and penetration of Antiochus, and his
pride of heart; for, although he should obtain great: victories, and should subdue many nations according to his desires, yet he would oppress the Jews, and }{\i\fs20\cf13 then, should be magnified in heart}{\i\fs20 ; }{\fs20
that is, should be puffed up with greater pride than before, on account of those continuous successes. And }{\i\fs20\cf13 in peace he shall destroy many}{\i\fs20 , }{\fs20 or the brave; for the word }{\f30\fs20\cf10 \'b5ybr}{\i\fs20 rabbim, }{\fs20
signifies either. Some translate, on account of his prosperity, because the Lord wished to relax the reins, so that no one should hinder th
e course of his victories. On account, then, of that success, he shall destroy many. Profane men, indeed, who understand nothing of God\rquote
s providence, have said that folly and chance prevail more in war than skill or arms; but the success of generals does n
ot spring from either chance or fortune, but as God pleases to conduct the affairs of the world in various ways, so in some eases the evil and unskillful warriors succeed, while others make many fruitless efforts and trials, although they are superior in
c
ounsel, and are provided with the very best ornaments. But I rather incline to another sense which interpreters do not mention; namely, Antiochus should destroy and lay waste many nations without any trouble, with the greatest ease, and as it were in spor
t
. Wherefore the Prophet signifies, or the angel who addresses the Prophet., that Antiochus should be the conqueror of many nations, not only because he should be endowed with great cunning, ,and should carry on the war more by treachery than by open viole
n
ce, but as it is reported of Timotheus the Athenian general: He will take cities and lands, and subject them to himself, through fortune spreading her net for him while he is indulging in sleep. The angel, therefore, seems to point out this listlessness,
by predicting much devastation by the hand of Antiochus in apparent ease and calmness. Others expound it thus, \emdash
nations shall be laid waste by that robber which have given him no occasion for attack, because they have never stirred up any hostility against
him; but when they attempt to cultivate peace, he wearies them without the slightest pretext. But this interpretation seems to:the forced.
\par He afterwards adds, }{\i\fs20\cf13 And against the Prince Of Princes he shall stand}{\i\fs20 , }{\fs20 or rise up, }{\i\fs20\cf13 and he shall be destroyed without hand}{\i\fs20 , }{\fs20 or shall be ruined. The }{\f30\fs20\cf10 w}{\fs20 , }{\i\fs20 vau,
}{\fs20 is put adversatively; }{\i\fs20 yet }{\fs20 he shall be destroyed without hand. This was far more galling to the Prophet, and to the whole people, for the angel to predict the contests of Antiochus, not
only with mortals, but with God himself. Some understand }{\f30\fs20\cf10 \'b5yr\'e7Ar\'e7}{\fs20 , }{\i\fs20 sar-sarim, }{\fs20 of the high priest, but this is too confined and spiritless. I have not the least doubt that God is here meant by the }{
\i\fs20\cf13 Prince of Princes}{\i\fs20 . }{\fs20 Wherefore the complete sense is, \emdash Antioc
hus should be not only bold, and cruel, and proud towards men, but this madness and full should proceed so far as to lead him to attack and resist God. This is the full sense. But a consolation is soon added, when the angel says, }{\i\fs20\cf13
he should be destroyed without hand}{\i\fs20 . }{\fs20 It would, indeed, have been almost intolerable for the Jews to hear only of the insolence of Antiochus in contending against God, unless this correction had been added \emdash
the end of the contest must be the self-destruction of Antiochus by his own impiety.}{\i\fs20\cf13 He shall be destroyed}{\i\fs20 }{\fs20 then. But how? }{\i\fs20\cf13 without hand}{\i\fs20 , }{\fs20
says he. For after subduing so many nations, and after obtaining whatever he wished, what more could be hoped for as far as man is concerned? Who would dare to rise up against him? Clearly enough
, if the kings of Syria had been content with their own boundaries, they need not have feared any one, for no enemy would have molested them; but they provoked the Romans to attack them, and when they wished to invade Egypt, they did not prosper in their
a
ttempts. Whichever be the meaning, the angel here announces the sufficiency of the divine power without any human aid, for the destruction and overthrow of Antiochus. Some think this prophet refers to Antichrist, thus they pass by Antiochus altogether, an
d
describe to us the appearance of Antichrist, as if the angel had shewn to Daniel what should happen after the second renovation of the Church. The first restoration took place when liberty was restored to the people, and they returned from exile to their
native land, and the second occurred at the advent of Christ. These interpreters suppose this passage to unfold that devastation of the Church which should take place after the coming of Christ, and the promulgation of the gospel. But as we have previousl
y
seen, this is not a suitable meaning, and I am surprised that men versed in the Scriptures should so pour forth clouds upon clear light. For, as we said yesterday, nothing can be clearer, or more perspicuous, or even more familiar, than this prophecy. An
d
what is the tendency of ascribing so violently to Antichrist what even mere children clearly see to be spoken of Antiochus, except to deprive Scripture of all its authority? Others speak more modestly and more considerately, when they suppose the angel t
o
treat of Antiochus for the purpose of depicting in his person the figure of Antichrist. But I do not think this reasoning sufficiently sound. I desire the sacred oracles to be treated so reverently, that no one may introduce any variety according to the
w
ill of man, but simply hold what is positively certain. It would please me better to see any one wishing to adapt this prophecy to the present use of the Church, and to apply to Antichrist by analogy what is said of Antiochus. We know that whatever happen
ed to the Church of old, belongs also to us, because we have fallen upon the fullness of times.
\par No doubt the Holy Spirit wished to teach us how to bear our cross by making use of this example, but as I have already said, it seems to me far too frivolous to
search for allegories. We should be content with true simplicity, and transfer to ourselves whatever occurred to the ancient people. (}{\fs20\cf13\super <461011>}{\fs20
1 Corinthians 10:11.) With how much reason does the Apostle say there should be false teachers in the kingdom of Christ, as there were formerly false prophets! (}{\fs20\cf13\super <610201>}{\fs20
2 Peter 2:1.) So we must determine, that the devil, who was a murderer from the beginning, will always find those whom he will stir up and impel to persecute the Church. The devil contends at this very
day, not only by fallacious doctrines, and impious errors, and impostures, but also by cruel tyranny, as he inflames many impious men to madness, and thus harasses the sons of God. As the Jews ought not to quail under the calamities which oppressed them,
through Daniel\rquote
s predictions concerning Antiochus, so the same doctrine ought in these days to fortify us, lest the novelty of our calamities should appall us, when the Church is oppressed by heavy burdens, and tyrants rage and storm, with fire and sword. (}{
\fs20\cf13\super <450828>}{\fs20
Romans 8:28:) For the fathers experienced similar trials, to whom Christ had not then pointed out the way of life, and who did not comprehend so clearly as we do our duty to be conformed to the only-begotten Son of God, because he is the first-bor
n in the Church; he is our head and we are his members. This. was not so fully unfolded to those holy men, who still endured under so many afflictions, when they might suppose the Church completely buried, as it is certainly surprising that they did not y
i
eld a hundred times over to so many and such dreadful calamities. Therefore this doctrine will be best accommodated to our instruction, if we are convinced of the justice of our condition not being better than that of the fathers. What, therefore, happene
d to them? }{\i\fs20\cf13 These wicked ones should be destroyed}{\i\fs20 , }{\fs20 namely, the Jews:, who professed themselves to be the elect people of God, and the holy family of Abraham, and in numberless ways had obstinately provoked God\rquote
s wrath; thus the Church was miserably harassed.
Antiochus, especially, like a sweeping tempest, reduced all things to ruin, till the people felt themselves utterly undone, and to all human appearance were without the slightest hope. As God punished so severely the wickedness of his ancient people, it
does not surprise us when we feel his present chastisements, as in these days the land is full of sinfulness, and we do not cease perpetually and purposely to provoke God\rquote s wrath. (}{\fs20\cf13\super <520303>}{\fs20
1 Thessalonians 3:3.) Lastly, to avoid the penalty due to our sins,
let us consider the end of our calling, the subjection of our whole life to the cross. This is the warfare to which our heavenly Father destines us. As this is our lot, we ought to look into this mirror, and there behold the perpetual condition of the
\par Chu
rch. It is therefore no matter of surprise, if, instead of one Antiochus, God should raise up many who are hardened and invincible in their obstinacy, and in their cruelty make many attempts with clandestine arts, and plot for the destruction of the Churc
h. If the fathers experienced this, it does not surprise us, if we in these days undergo similar sufferings. This, I say, is a useful analogy, and does not distort the simple sense of Scripture. Now, let us go on, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:26\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240 \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 26.}{
And the vision of the evening and the morning which was told is true, wherefore shut thou up the.}{\i }{vision; for it }{\i shall be }{for many days.\cell }{\b 26.}{
Et visio matutina, et vespertina, quae pronuntiata fuit, veritas est, Tu ergo obsigna, vel claude, visionem, quia ad dies multos, protenditur.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3240 \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3600 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel again confirms the assertion that no part of this vision was shewn to the Prophet in vain, because not even the slightest portion of it should fail of its effect. The necess
ity of this method of confirming our faith is notorious, because, although the events may be well known to us, yet we cannot acquiesce in God\rquote
s word, unless he should testify so repeatedly to the truth of his assertions, and sanction by such repetition wha
tever appears to us ambiguous. When it becomes perfectly obvious that the angel discourses upon obscure events, and such as were utterly incredible at the time, it does not surprise us when he announces again, that the Prophet had seen nothing which God w
ould not accomplish. }{\i\fs20\cf13 This vision}{\i\fs20 , }{\fs20 therefore, says he, }{\i\fs20\cf13 is truth.}{\i\fs20 }{\fs20 He calls it \'93the vision of the evening and morning,\'94
because while the angel was treating of the six years and almost a half, he used this form of speech. And we said this was purposely expressed, lest any one should extend it to years or months, as some did; as if the angel had said, \emdash
Behold! by calculating single days up to six years and about a half, the completion of this prophecy when the Temple shall be cleansed, shall be accurately disco
vered. Again it is asserted, that the vision is certain, because God had computed day by day the time of the profanation of the Temple until the period of its cleansing. }{\i\fs20\cf13 Do thou,}{\i\fs20 }{\fs20 therefore, says he}{\i\fs20\cf13 , seal}{
\i\fs20 }{\fs20 or close }{\i\fs20\cf13 the vision}{\i\fs20 , }{\i\fs20\cf13 because it is for many days}{\i\fs20 . }{\fs20 It may surprise us why God should wish what he had explained to his servant to remain concealed. For Daniel was not
\par instructed in futurity for his own private advantage, but for the common usefulness of the whole people. It seems, therefore, contrary to his
office to be commanded to close up the vision, and to keep it. in complete obscurity. But the angel means, if the greater part of the people should reject this prophecy, this formed no reason why Daniel should hesitate. }{\i\fs20\cf13
Be thou, therefore, the guardian of this prophecy}{\i\fs20 , }{\fs20 as if God had deposited a treasure in the hands of his servant, and had said, \'93
Pay no regard to any who despise this prophecy; many may deride thee, and others think thou art narrating fables, and very few will have confidence in thee. but do not relax on this account, but faithfully guard this treasure,\'94}{\i\fs20 }{
\i\fs20\cf13 since it is for many days;}{\i\fs20 }{\fs20 that is, although its effect is not immediately apparent, because God will suspend for some time the punishments of which entreats, and will not restore the Templ
e all at once, nor wrest His people immediately out of the hand of the tyrant. In consequence, then, of his deferring his judgments as well as his pity for many days, }{\i\fs20\cf13 do thou close up this visions,}{\i\fs20 }{\fs20
that is, keep it to thyself, as if thou art alone. Thus Go
d does not simply command his Prophet to be silent, or to conceal what he had learnt, but rather confirms him in his consistency, lest he should estimate this prophecy according to the ordinary opinions of his countrymen. And at the same time he shews, th
at though the Jews did not pay attention to what Daniel announced to them, yet nothing whatever should be in vain. It follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 8:27\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 27.}{ And I Daniel fainted, and was sick }{\i certain }{days: afterward I
rose up, and did. the king\rquote s business; and I was astonished at the vision, but none understood }{\i it}{\cell }{\b 27.}{ Et ergo Daniel deliquium passus, }{\i vel, fractus sum, }{et aegrotavi dies,}{\cf1 }{\cf13\super f461}{\cf1 }{et surrexi,}
{\cf1 }{\cf13\super f462}{ feci opus regis,}{\cf1 }{\cf13\super f463}{ et obstupui propter visionem:neque intelligens.}{\cf1 }{\cf13\super f464}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3420 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Again, Daniel shews himself to have been so touched with the secret instinct of God, that he knew for
certain this vision to have been divinely presented to him. For God wished so to affect his servant, that he might embrace with greater reverence what he both heard and saw. I have already referred to our want; of attention in listening to God\rquote
s word as it
deserves, unless some kind of fear precedes it which may rouse our minds by some means from their torpor; but this prophecy had a special intention. In an ordinary case, God did not humble his servant; but by the disease which is here mentioned, he wishe
s to show how this prediction related to some event of serious magnitude. Daniel, therefore, states }{\i\fs20\cf13 himself to have been astonished, as if suffering under some defect, and afflicted by disease}{\i\fs20 . }{\fs20
This disease did not happen to the Prophet naturally, but it fe
ll upon him in consequence, of his being suddenly terrified. And he afterwards shews this, by saying, no one understood the prediction. Here, then, he admonishes all the pious, neither to hear nor read this, narrative with carelessness, but to summon up t
heir utmost attention, and to perceive that God here shews them things of the greatest importance, and which vitally concern their salvation. This forms a reason why Daniel ought to suffer dejection and to be afflicted by disease. He next says, }{
\i\fs20\cf13 he returned to the king\rquote s business}{\i\fs20 , }{\fs20
meaning his ordinary occupation. We infer from this expression, the grievous error of those who think him to have been in Persia at this period, because he could not return to his duties, unless to were present in the king\rquote s palace.
But why is this added? To assure us that the Prophet was not drawn off from the duties which the king had assigned to him, although God had chosen him to perform the peculiar office of Prophet and teacher of his Church. This is a rare instance, and ought
not to be drawn into a precedent, according to the usual phrase. Which of us, for instance, would be sufficient for those duties of political government assigned to Daniel, and also for those incumbent upon a pastor and teacher? But God made use of his se
rvant Daniel in an extraordinary way, because he had many reasons for wishing him occupied in the king\rquote s palace. We have previously seen how .God\rquote
s glory was illustrated by his position, for Daniel admonished Belshazzar of his approaching death, when his en
emies had already partially captured the city. And the utility of this was proved by Cyrus and Darius sparing the Jews. As long as the Chaldeans held the supreme power, Daniel was of no slight benefit to those miserable exiles; for even if he lived under
c
ruel tyrants, yet he had some authority remaining, and this enabled him to alleviate many of the sufferings of his nation. God, therefore, was consulting the advantage of the whole people, when he desired Daniel to proceed in the course of his usual dutie
s. Besides this, he wished to confer upon him the extraordinary gift of prophecy, an endowment, as I have said, peculiar to Daniel. It now follows, \emdash
\par }\pard\plain \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs48\cf2\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page }{\cs24\caps0\v\f2\fs20\cf6
\par }\pard \s64\qc \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {CHAPTER 9
\par }\pard \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:1-3\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 1.}{
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans.\cell }{\b 1.}{ Anno uno, id est, primo, Darii filii Assueri e semine Medorum, qui rex fuit constitutus,}{\cf1 }{
\cf13\super f465}{ in regno Chaldaico.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 2.}{
In the first year of his reign, I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years In the desolation\rquote s of Jerusalem.\cell }{\b 2.}{
In anno primo, inquam,}{\cf1 }{\cf13\super f466}{ regni illius, ego Daniel intellexi in libris numerum annorum, de quibus fuerat sermo Jehovae, ad ad Jeremiam prophetam,}{\cf1 }{\cf13\super f467}{
ad implendum desolationem Jerusalem annos septuaginta.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551
\cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 3.}{ And I set my face unto the Lord God, to s
eek by prayer and supplications, with fasting, and sackcloth, and ashes.\cell }{\b 3.}{ Et levavi faciem meam ad Dominum Deum, ut quaererem oratione et precationibus,}{\cf1 }{\cf13\super f468}{ cum jejunio, sacco, et cinere.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par In this chapter Daniel will explain to us two things. First, h
ow very ardently he was accustomed to pray when the time of redemption, specified by Jeremiah, drew nigh; and next, he will relate the answer he received from God to his earnest entreaties. These are the two divisions of this chapter. First, Daniel inform
s us how }{\i\fs20\cf13 he prayed when he understood from books the number of the years}{\i\fs20 . }{\fs20
Whence we gather, that God does not here promise his children earthly blessings, but eternal life, and while they grow torpid and ease aside all care and spiritual concern, he urges them the more earnestly to prayer. For what benefit do God\rquote
s promises confer on us, unless we, embrace them by faith? But prayer is the chief exercise of faith. This observation of Daniel\rquote s is worthy of notice. }{\i\fs20\cf13 He was stimulated to prayer because he knew from books the number of the years}{
\i\fs20 . }{\fs20 But I will defer the rest till to-morrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, as in these days thou hast called us to a similar lot to that which the fathers under the Law formerly experienced, and as thou didst confirm them in p
atience, and arm them for constancy in warfare, and render them superior in all conflicts with Satan and the world. Grant, I pray thee, that we at this day, whom thou wishest to be joined to them, may become proficient in thy word. May we look forward to
b
earing the cross throughout our whole life. May we be prepared for the contest, and prefer miserable affliction under the standard of the cross, to spending a secure and luxurious life in our own enjoyments,:and thus becoming deprived of that hope of vict
ory which thou hast promised us, and whose fruit thou hast laid up for us in heaven, through Jesus Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Forty-Fourth.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 We began to say yesterday, that the faithful do
not so acquiesce in the promises of God as to grow torpid, and become idle and slothful through the certainty of their persuasion that God will perform his promises, but are rather stimulated to prayer. For the true proof of faith is the assurance when we
pray that God will really perform what he has promised us. Daniel. is here set before us as an example of this. For when he understood the time of deliverance to be at hand, this knowledge became a stimulus to him to pray more earnestly than he was accust
omed to do. It is clear then, as we have already seen, that the Prophet was diligent and anxious in this particular. He did not deviate from his usual habit when he saw the greatest risk of being put to death; for while the king\rquote
s edict prohibited every one from praying to God, he still directed his face towards Jerusalem. This was the holy Prophet\rquote
s daily habit. But we shall perceive the extraordinary nature of his present prayer, when he says, he prayed in dust arid ashes. From this it appears, how God\rquote s p
romise stirred him up to supplication, and hence we gather what I have lately touched upon, \emdash
that faith is no careless speculation, satisfied with simply assenting to God. For the stupid seem to assent by outward hearing, while true faith is something far
more serious. When we really embrace the grace of God which he offers us, he meets us and precedes us with his goodness, and thus we in time respond to his offers, and bear witness to. our expectation of his promises. Nothing, therefore, can be better fo
r us, than to ask for what he has promised. Thus in the prayers of the saints these feelings are united, as they plead God\rquote
s promises wherein they entreat him. And we cannot possibly exercise true confidence in prayer, except by resting firmly on God\rquote s word. An example of this kind is here presented to us in Daniel\rquote s case. When }{\i\fs20\cf13
he understood the number of the years to be at hand of which God had spoken by Jeremiah}{\i\fs20 , }{\fs20 he applied his mind to supplication. It is worth while to notice what I have mentioned: \emdash Dani
el is not here treating of his daily prayers. We may easily collect from the whole of his life, how Daniel had exercised himself in prayer before Jeremiah had spoken of the seventy years. Because he knew the time of redemption to be at hand, he was then s
timulated to more than his usual entreaties. He expresses this, by saying, }{\i\fs20\cf13 in fasting, and sackcloth, and ashes}{\i\fs20 . }{\fs20
For the saints were not accustomed to throw ashes over their heads every day, nor yet to separate themselves for prayer, by either fasting or pu
tting on sackcloth. This action was rare, used only when God gave some sign of his wrath, or when he held out some scarce and singular benefit. Daniel\rquote
s present prayer was not; after his usual habit, but when he put on sackcloth and sprinkled himself with
ashes, and endured fasting, he prostrated himself suppliantly before God. He also pleaded for pardon, as we shall afterwards see, and begged the performance of what the Almighty had surely promised.
\par From this we should learn two lessons. First, we must per
severingly exercise our faith by prayers; next, when God promises us anything remarkable and valuable, we ought then to be the more stirred up, and to feel this expectation as a sharper stimulus. With reference to the fasting, and sackcloth, and ashes. we
may shortly remark, how the holy fathers under the law were in the habit of adding extraordinary ceremonies to their prayers, especially when they wished to confess their sins to God, and to cast themselves before him as thoroughly guilty and convicted, a
n
d as placing their whole hope in their supplication for mercy. And in the present day the faithful are justified in adding certain external rites to their prayers; although no necessity either can, or ought to be laid down beforehand in this case. We know
also, the, Orientals to be more devoted to ceremonies than we are ourselves. And this difference must be noticed between the ancient people and the new Church, since Christ by his advent abolished many ceremonies. For the fathers under the Law were, in th
is sense, like children, as Paul says. (}{\fs20\cf13\super <480403>}{\fs20
Galatians 4:3.) The discipline which God had formerly instituted, involved the use of more ceremonies than were afterwards practiced. As there is this important difference between our position and theirs, whoe
ver desires to copy them in all their actions, would rather become the ape than the imitator of antiquity. Meanwhile, we must notice that the reality remains for us, although external rites are abolished. Two kinds of prayer, therefore, exist; one which w
e ought to practice daily, in the morning, evening, and if possible, every moment; for we see how constancy in prayer is commended to us in Scripture. (}{\fs20\cf13\super <421801>}{\fs20 Luke 18:1; }{\fs20\cf13\super <451212>}{\fs20 Romans 12:12; }{
\fs20\cf13\super <520517>}{\fs20 1 Thessalonians 5:17.) The second kind is used, when God denounces his wrath against us, or we have need of his special aid, or seek anything unusual from him. This was Daniel\rquote
s method of praying when he put on sackcloth, and sprinkled himself with ashes. But as I have treated this subject elsewhere, I now use greater brevity.
\par When Daniel perceived the period of deliverance at hand, he not only prayed as usual, but left all his other occupations for the purpose of being quite at ease and at leisure, and thus he applied his mind exclusively to prayer, and made us
e of other aids to devotion. For the sackcloth and the ashes availed far more than mere outward testimony; they are helps to increase our ardor in praying, when any one feels sluggish and languid. It is true, indeed, that when the fathers under the Law pr
a
yed with sackcloth and ashes, this appearance was useful as an outward mark of their profession. It testified before men, how they came before God as guilty suppliants, and placed their whole hope of salvation in pardon alone. Still this conduct was usefu
l in another way:. as it stirred them up more eagerly to the desire to pray. And both these points are to be noticed in Daniel\rquote
s case. For if the Prophet had such need of this assistance, what shall be said of our necessities? Every one ought surely to comp
rehend how dull and cold he is in this duty. Nothing else, therefore, remains, except for every one to become conscious of his infirmity, to collect all the aids he can command for the correction of his sluggishness, and thus stimulate himself to ardor in
supplication. For when Daniel. according to his daily custom, prayed so as to run the risk of death on that very account, we ought to gather from this, how naturally alert he was in prayer to God. He was conscious of the want of sufficiency in himself, an
d hence he adds the use of sackcloth, and ashes, and fasting.
\par I pass by what might be treated more diffusely \emdash -how fasting is often .added to extraordinary prayers. We conclude also, how works by themselves fail to please the Almighty, according to the fic
tions of the Papists of these days, and also to the foolish imaginations of many others. For they think fasting a part of the worship of God, although Scripture always commends it to us for another purpose. By itself it is of no consequence whatever, but
w
hen mingled with prayers, with exhortations to penitence, and with the confession of sinfulness, then it is acceptable, but not otherwise. Thus, we observe Daniel to have made use of fasting correctly, not as wishing to appease God by this discipline, but
to render him more earnest in his prayers.
\par We must next notice another point. Although Daniel was an interpreter of dreams, he was not so elated with confidence or pride as to despise the teaching delivered by other prophets. Jeremiah was then at Jerusalem
, when Daniel was dragged into exile, where he discharged the office of teacher for a long period afterwards, so that Babylon became a kind of pulpit.}{\fs20\cf1 }{\fs20\cf13\super f469}{\fs20
And Ezekiel names him the third among the most excellent servants of God, (}{\fs20\cf13\super <261414>}{\fs20 Ezekiel 14:14,) because Daniel\rquote
s piety, integrity, and holiness of life, were even then celebrated. As to Jeremiah, we know him to have been either just deceased in Egypt, or perhaps to be still living, when this vision was offered to Daniel, who had perused his prophecie
s previously to this occasion. We observe also, the great modesty of this holy man, because he exercised himself in reading the writings of Jeremiah; and was not ashamed to own how he profited by them. For he knew this prophet to have been appointed to in
s
truct himself as well as the rest of the faithful. Thus he willingly submitted to the instruction of Jeremiah, and ranged himself among his disciples. And if he had not deigned to read those prophecies, he would have been unworthy to partake of the promis
ed deliverance. As he was a member of the Church, he ought to have been a disciple of Jeremiah, so in like manner, Jeremiah would not have objected to profit in his turn, if any prophecy of Daniel\rquote
s had been presented to him. This spirit of modesty ought to
flourish among the servants of God, even if they excel in the gift of prophecy, inducing them to learn from each other, while no one should raise himself above the common level. While we are teachers, we ought at the same time to continue learners. And D
aniel teaches us this by saying, }{\i\fs20\cf13 he understood the number of years in books, and the number was according to the word of Jehovah to the prophet}{\i\fs20 Jeremiah. }{\fs20 He shews why he exercised himself in the writings of Jeremiah,
\emdash because he was persuaded that God had spoken by his voice. Thus it caused him no trouble to read what he knew to have proceeded from God.
\par We must now remark }{\scaps\fs20 The Time Of This Prophecy}{\fs20 -}{\i\fs20\cf13 the first year of Darius}{\i\fs20 . }{\fs20 I will not dwell upon this point here, because I had rather discuss the years when we
come to the second part; of the chapter. I stated yesterday that this chapter embraced two principal divisions. Daniel first records his own prayer, and then he adds the prediction which was brought to him by the hand of the angel. We shall next speak of
the seventy years, because the discussion will then prove long. enough. I will now touch but briefly upon one point \emdash
the time of redemption was at hand, as the:Babylonian monarchy was changed and transferred to the Medes and Persians. In order to render t
he redemption of his people the more conspicuous, God desired to wake up the whole East after the Medes and Persians had conquered the Babylonians. Cyrus and Darius published their edict about the same time, by which the Jews were permitted to return to t
heir native country. }{\i\fs20\cf13 In that year}{\i\fs20 , }{\fs20
therefore, meaning the year in which Darius began his reign. Here it may be asked, Why does he name Darius alone, when Cyrus was far superior to him in military prowess, and prudence, and other endowments? \lquote The ready answe
r is this, Cyrus set out immediately on other expeditions, for we know what an insatiable ambition had seized upon him. He was not stimulated by avarice. but by an insane ambition, and never could rest quiet in one place. So, when he had acquired Babylon
a
nd the whole of that monarchy, he set out for Asia Minor, and harassed himself almost to death by continual restlessness. Some say he was slain in battle, while Xenophon describes his death as if he was reclining on his bed, and at his ease was instructin
g his sons in what he wished to have done. But whichever be the true account, all history testifies to his constant motion from place to place. Hence we are not surprised at the Prophet\rquote
s speaking here of Darius only, who was more advanced in age and slower
in his movements through his whole life. It is sufficiently ascertained that he was not a man fond of war; Xenophon calls him Cyaxares, and asserts him to have been the son of Astyages. We know, again, that Astyages was the maternal grandfather of Cyrus;
and thus this Darius was the uncle as well as father-in-law of Cyrus, as the mother of Cyrus was his sister. When the Prophet calls his father Ahasuerus, it need not occasion us any trouble, as the names vary very much when we compare the Greek with the H
ebrew. Without the slightest doubt, Astyages was called Ahasuerus, or at least one was his name and the other his surname. All doubt is removed by the expression, }{\i\fs20\cf13 Darius was of the seed of the Medes}{\i\fs20 . }{\fs20
He distinguishes here between the Medes and Persians, bec
ause the Medes had seized upon rich and splendid territories, stretching far and wide on all sides, while the Persians were shut up within their own mountains, and were more austere in their manner of life. But the Prophet here states of this Darius his M
edian origin, and adds another }{\i\fs20\cf13 circumstance}{\i\fs20 , }{\fs20 namely, }{\i\fs20\cf13 his obtaining the kingdom of the Chaldees}{\i\fs20 . }{\fs20
For Cyrus allowed him to be called king, not only on account of his age and of his being both his uncle and father-in-law, but because he would not attempt anyth
ing against his authority. He knew he had no heir who might in future become troublesome to him. Cyrus therefore yielded the empty title to his father-in-law, while the whole power and influence remained completely within his own grasp.
\par He says, then, }{\i\fs20\cf13 When I understood in books the number of the years for filling up the desolation of Jerusalem}{\i\fs20 , }{\fs20 namely, }{\i\fs20\cf13 seventy years}{\i\fs20 . }{\fs20
This prophecy is found in the 25th chapter of Jeremiah, (}{\cs24\v\f2\fs20\cf6 }{\fs20 Jeremiah 25}{\cs24\v\f2\fs20\cf6 }{\fs20 ), and is repeated in the 29th, (}{\cs24\v\f2\fs20\cf6 }{\fs20 Jeremiah 29}{\cs24\v\f2\fs20\cf6 }{\fs20
). God fixed beforehand seventy years for the captivity of his people, as it was a grievous trial to be cast out of the land of Canaan, which had been granted them as a perpetual inheritance. They remembered those celebrated sentences,
\par }\pard\plain \s71\qc \li360\ri360\sa160\nowidctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 \'93This shall be my rest for ever,\'94 and\line \'93Ye shall possess the land for ever.\'94
(}{\fs20\cf13\super <19D214>}{\fs20 Psalm 132:14.)
\par }\pard\plain \s65\ql \li0\ri0\sa20\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
When they were cast out and dispersed throughout the various countries of the earth, it seemed as if the covenant of God had been
abolished, and as if there was no further advantage in deriving their origin from those holy fathers to whom their land had been promised. For the purpose of meeting these temptations, God fixed beforehand a set time for their exile, and Daniel now recurs
to this prediction. He adds, }{\i\fs20\cf13 Then I raised my face}{\i\fs20 . }{\fs20 It is properly }{\f30\fs20\cf10 hnta}{\fs20 , }{\i\fs20 ath-neh, }{\fs20
I placed; but as some interpreters seem to receive this word too fancifully, as if Daniel had then looked towards the sanctuary. I prefer rendering it, }{\i\fs20\cf13 He raised his face to God}{\i\fs20 . }{\fs20
It is quite true that while the altar was standing, and the ark of the covenant was in the sanctuary, God\rquote
s face was there, towards which the faithful ought to direct, both their vows and prayers; but now the circumstances were, different through the temple being overthrown. We have previously read of Daniel\rquote
s praying and turning his eyes in that direction, and towards Judea. but his object was not a desire to pray after the manner of his fathers. For there was then neither sanctuary nor ark of the covenant in existence. (}{\fs20\cf13\super <270610>}{\fs20
Daniel 6:10.) His object in turning his face towards Jerusalem was openly to shew his profession of such mentally dwelling in that land which God had destined for the race of Abraham. By that outward gesture and ceremony the Pr
ophet claimed possession of the Holy Land, although still a captive and an exile. With regard to the present passage, I simply understand it to mean, he raised his face towards God. }{\i\fs20\cf13 That I might inquire}{\i\fs20 , }{\fs20 says he, by }{
\i\fs20\cf13 supplication and prayers}{\i\fs20 . }{\fs20 Some translate
, that I might seek supplication and prayer. Either is equally suitable to the sense, but the former version is less forced, because the Prophet sought God by supplication and prayers. And this form of speech:is common enough in Scripture, as we are said
to seek God when we testify our hope of his performing what he has promised. It now follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:4\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth6840 \cellx7020\row }\trowd
\trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289
\cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 4.}{
And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him diligently and to them that keep his commandments.\cell }{\b 4.}{
Rt oravi Jehovam Deum meum, et confessus sum,}{\cf1 }{\cf13\super f470}{ et dixi. Quaeso Domine Deus magne et terribilis, custodiens foedus et misericordam diligentibus ipsum, et custodientibus praecpeta ejus.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trftsWidth1\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3551 \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb\clftsWidth3\clwWidth3289 \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here Daniel relates the substance of his prayer. He says, }{\i\fs20\cf13 He prayed and confessed before God}{\i\fs20 . }{\fs20
The greatest part of this prayer is an entreaty that God would pardon his people. Whenever we ask for pardon, the testimony of repentance ought to precede our request. For God announces that he will be propitious and easily entreated when men seriously an
d heartily repent. (}{\fs20\cf13\super <235809>}{\fs20
Isaiah 58:9.) Thus confession of guilt is one method of obtaining pardon; and for this reason Daniel fills up the greater part of his prayer with the confession of his sinfulness. He reminds us of this, not for the sake of boasti
ng, but to instruct us by his own example to pray as we ought. He says, therefore, }{\i\fs20\cf13 he prayed and made confession}{\i\fs20 . }{\fs20 The addition of \'93my God\'94 to the word Jehovah is by no means superfluous. }{\i\fs20\cf13 I prayed}{
\i\fs20 , }{\fs20 he says, }{\i\fs20\cf13 to my God. }{\fs20 He here shews that he did not utter pra
yers with trembling, as men too often do, for unbelievers often flee to God, but without any confidence. They dispute with themselves whether their prayers will produce any fruit; Daniel, therefore, shews us two things openly and distinctly, since he pray
ed with faith and repentance. By the word confession he implies his repentance, and by saying }{\i\fs20\cf13 he prayed to God}{\i\fs20 , }{\fs20
he expresses faith, and the absence of all rashness in throwing away his prayers, as unbelievers do when they pray to God confusedly, and are all the while distracted by a variety of intruding thoughts. }{\i\fs20\cf13 I prayed}{\i\fs20 , }{\fs20 says he}{
\i\fs20\cf13 , to my God}{\i\fs20 . }{\fs20 No one can use this language without a firm reliance on the promises of God, and assuming that he will prove himself ready to be entreated. He now adds, I }{\i\fs20\cf13 entreat thee, O Lord}{\i\fs20 . }{\fs20
The particle }{\f30\fs20\cf10 ana}{\fs20 , }{\i\fs20 ana, }{\fs20 is variously translated; but it is properly, in the language of grammarians, the particle of beseeching. O }{\i\fs20\cf13 Lord God}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13
great and terrible}{\i\fs20 . }{\fs20 Daniel seems to place an obstacle in his own way by using this language; for s
uch is the sanctity of God that it repels us to a distance as soon as we conceive it in the mind: wherefore this terror seems to be removed when we seek a familiar approach to the Almighty. One might suppose this method of prayer by no means suitable, as
Daniel places God before his eyes as great and formidable. It seems something like frightening himself; yet the Prophet deserves a due moderation, while on the one hand he acknowledges God to be great and terrible, and on the other he allows him to }{
\i\fs20\cf13 keep his covenant towards those who love him and obey his statutes}{\i\fs20 . }{\fs20 We shall afterwards see a third point added \emdash
God will receive the ungrateful and all who have departed from his covenant. The Prophet joins these two things together.
\par With reference to the epithets }{\i\fs20\cf13 great and terrible}{\i\fs20 , }{\fs20
we must maintain what I have already stated, namely, the impossibility of our praying rightly, unless we humble ourselves before God; and this humility is a preparation for repentance. Daniel, therefore, sets before himself the majes
ty of God, to urge both himself and others to cast themselves down before the Almighty, that, in accordance with his example, they may really feel penitent before him. }{\i\fs20\cf13 God}{\i\fs20 , }{\fs20 therefore, says he, }{\i\fs20\cf13
is great and terrible}{\i\fs20 . }{\fs20 We shall never attribute just honor to G
od unless we become cast down, as if dead, before him. And we ought diligently to notice this, because we are too often careless in prayer to God, and we treat it as a mere matter of outward observance. We ought to know how impossible it is to obtain anyt
hing from God, unless we appear in his sight with fear and trembling, and become truly humbled in his presence. This is the first point to be noticed. Then Daniel mitigates the asperity of his assertion by adding, }{\i\fs20\cf13
keeping his covenant, and taking pity upon those who love him. }{\fs20 Here is a change of person: the third is substituted for the second, but there is no obscurity in the sense; as if he had said, }{\i\fs20\cf13
Thou keepest thy covenant with those who love thee and observe thy statutes}{\i\fs20 . }{\fs20 Here Daniel does not yet fully
explain the subject, for this statement is too weak for gaining the confidence of the people; they had perfidiously revolted from God, and as far as related to him, his agreement had come to an end. But Daniel descends by degrees and by sure steps to lay
a
foundation for inspiring the people with assured trust in the lovingkindness of God. Two points are embraced in this clause: first of all, it shews us there is no reason why the Jews should expostulate with God and complain of being too severely treated
by him. Daniel, therefore, silences all expressions of rebellion by saying}{\i\fs20\cf13 , Thou, O God, keepest thy covenant}{\i\fs20 . }{\fs20
We must here notice the real condition of the people: the Israelites were in exile; we know how hard that tyranny was \emdash how they were oppressed by
the most cruel reproaches and disgrace, and how brutally they were treated by their conquerors. This might impel many to cry out, as doubtless they really did, \'93
What does God want with us? What, the better are we for being chosen as his peculiar people? What is the good of our adoption if we are still the most miserable of all nations?\'94
Thus the Jews might complain with the bitterest grief and weariness of the weight of punishment which God had inflicted upon them. But Daniel here asserts his presenting hi
mself before God, not to cavil and murmur, but only to entreat his pardon. For this reason, therefore, he first says, }{\i\fs20\cf13 God keeps his covenant towards all who love him}{\i\fs20 ; }{\fs20
but at the same time he passes on to pray for pardon, as we shall afterwards perceive. We shall treat of this covenant and the Almighty\rquote s lovingkindness in the next Lecture.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, as at the present time thou dost deservedly chastise us for our sins, according to the example of thine ancient people, that we may turn our f
ace to thee with true penitence and humility: May we throw ourselves suppliantly and prostrately before thee; and, despairing of ourselves, place our only hope in thy pity which thou hast promised us. May we rely on that adoption which is founded on and s
a
nctioned by thine only-begotten Son, and never hesitate to come to thee as a father whenever we fly to thee. Meanwhile, do thou so thoroughly affect our minds, that we:may not only pray to thee as a matter of duty, but truly and seriously take refuge in t
hee, and be touched with a sense of our sins, and never doubt thy propitious disposition towards us, in the name of the same thy Son our Lord. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Forty-Fifth.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 Is the last Lecture Daniel said that }{\i\fs20\cf13 he prayed and confessed}{\i\fs20 . }{\fs20
Now, in narrating the form of his prayer, he begins by confession. We must notice this, to enable us to understand the scope which Daniel had in view, as well as the special object of his prayer. This is the kind of beginning which he makes, \emdash
the people are guilty before God,
and suppliantly pray for pardon; but before the Prophet comes to this entreaty, he confesses how the people were most severely and justly chastised by the Lord, as they had so grievously and variously provoked his anger. First of all, he calls God terribl
e, for I have recited and translated his words. When the Prophet desires to attract God\rquote
s favor towards himself, he begins by bringing forward his majesty. By these words he stirs up himself and the rest of the faithful to reverence, urging them to approach
the presence of God with submission, to acknowledge themselves utterly condemned, and to be deprived of all hope except in the mere mercy of God. He calls him, therefore, }{\i\fs20 great and terrible, }{\fs20
in order to humble the minds of all the pious before God, to pre
vent their aspiring to any self-exaltation, or being puffed up with any self-confidence. For, as we have said elsewhere:, the epithets of God are at one time perpetual, and at another variable, with 1;he circumstances of the subject. in hand. God may alwa
y
s be called great and terrible; but Daniel calls him so here, to stir up himself and all others to humility and reverence, as I have previously remarked. Then he, adds, He is faithful in keeping his covenant and in shewing pity towards all his true worshi
p
pers. I have referred to a change of person in this clause, but it does not. obscure the sense or render it in any way doubtful. I have explained how these words also testify to the absence of all cause why the people should murmur or complain of being tr
e
ated too harshly. For where the faithfulness of God to his promises has once been laid down, men have not the slightest reason to complain when he treats them less clemently, or frustrates them because they are found fallacious and perfidious; for God alw
ays remains true to his words. (}{\fs20\cf13\super <460109>}{\fs20 1 Corinthians 1:9; }{\fs20\cf13\super <461013>}{\fs20 1 Corinthians 10:13; }{\fs20\cf13\super <530303>}{\fs20 2 Thessalonians 3:3.) In this sense Daniel announces that }{\i\fs20\cf13
God keeps his covenant towards all who love him. }{\fs20 We must next notice, how he adds the word \'93pity\'94 to \'93covenant.\'94 He does not put these two words as differing from each other, }{\f30\fs20\cf10 tyrb}{\fs20 , }{\i\fs20 berith, }{\fs20
and }{\f30\fs20\cf10 dsj}{\fs20 , }{\i\fs20 chesed, }{\fs20 but unites them together, and the sentence ought to be understood by a common figure of speech, implying that God made a gratuitous covenant which flows
from the fountain of his pity. What, therefore, is this agreement or covenant and pity of God? The covenant flows from God\rquote
s mercy; it does not spring from either the worthiness or the merits of men; it has its cause, and stability, and effect, and complet
ion solely in the grace of God. We must notice this, because those who are not well versed in the Scriptures may ask why Daniel distinguishes mercy from covenant, as if there existed a mutual stipulation when God enters into covenant with man, and thus Go
d\rquote s covenant would depend simply on man\rquote s obedience. This question is solved when we understand the form of expression here used, as this kind of phrase is frequent in the Scriptures. For whenever God\rquote
s covenant is mentioned, his clemency, or goodness, or i
nclination to love is also added. Daniel therefore confesses, in the first place, the gratuitous nature of the covenant of God with Israel, asserting it to have no other cause or origin than the gratuitous goodness of God. He next testifies to God\rquote
s faithfulness, for he never violates his agreement nor departs from it, as in many other places God\rquote s truth and faithfulness are united with his clemency. (}{\fs20\cf13\super <193606>}{\fs20
Psalm 36:6, and elsewhere.) It is necessary for us to rely on God\rquote s mere goodness, as our salvation
rests entirely with him, and thus we render to him the glory due to his pity, and thus it becomes needful for us, in the second place, to obtain a clear apprehension of God\rquote
s clemency. The language of the Prophet expresses both these points, when he shows how God\rquote s covenant both depends upon and flows from his grace, and also when he adds the Almighty\rquote s faithfulness in keeping his agreement.
\par He adds, }{\i\fs20\cf13 Towards those who love thee and keep thy commandments}{\i\fs20 . }{\fs20 We must diligently notice this, because Daniel here
drives away the whole people from the defense which many might put forward, hypocrites willingly become angry with God; nay, boldly reproach him because he does not either pardon or indulge them. Daniel, therefore, to check this pride and to cut off every
pretense for strife on the part of the impious, says, }{\i\fs20\cf13 God is faithful towards all who love him}{\i\fs20 . }{\fs20 He admonishes us thus: God is never severe unless when provoked by the sins of men; as if he had said, God\rquote
s covenant is firm in itself; when men violate it, it
is not surprising if God withdraws from his promises and departs from his agreement, on perceiving himself treated with perfidy and distrust. The people, therefore, are here obliquely condemned, while Daniel testifies to God\rquote s }{\i\fs20\cf13
constancy in keeping his promises}{\i\fs20 , }{\fs20
if men on their part act with good faith towards him. On the whole, he shews how the people were in tumult, when God altered his usual course of kind and beneficent treatment, and put in force instead his severest vengeance, when the people were exp
elled from the land of Canaan which was their perpetual inheritance. Daniel here explains how all blame must be removed from God, as the people had revolted from him, and by their perfidy had violated their compact. We see, therefore, how he throws the bl
ame of all their calamities upon the people themselves, and thus absolves God from all blame and all unjust corer, labors. Besides, the Prophet shews how the special object of the worship of God is to induce us to love him. For many observe God\rquote
s law after the manner of slaves; but we ought to remember this passage, God loveth a cheerful giver. (}{\fs20\cf13\super <470907>}{\fs20
2 Corinthians 9:7.) When, therefore, hypocrites are violently drawn towards obedience, the Prophet here distinguishes between the true worshippers of God and
those who discharge their duty only in a perfunctory manner:, and not from the heart. He asserts the principle of worshipping God to be a diligent love of him, and this sentiment frequently occurs in the writings of Moses. (}{\fs20\cf13\super <051012>}{
\fs20 Deuteronomy 10:12.) We must hold, therefore, the impossibility of pleasing God by obedience, unless it proceeds from a sincere and free affection of the mind. This is the very first rule in God\rquote
s worship. We must love him; we must be prepared to devote ourselves entirely to obedience to him, and to the willing performance of whatever he requires from us. As it is said in the Psalms, (}{\fs20\cf13\super <19B924>}{\fs20
Psalm 119:24) Thy law is my delight. And again, in title same Psalm, David states God\rquote s law to be precious to him beyond gold and silver, yea, pleasing, and sweet beyond even honey. (}{\fs20\cf13\super <19B972>}{\fs20
Psalm 119:72, 103.) Unless we love God we have no reason for concluding that he will approve of any of our actions: all our duties will become corrupt before him, unless they proceed from the fountain of l
iberal affection towards him. Hence the Prophet adds, }{\i\fs20\cf13 To those who keep his statutes}{\i\fs20 . }{\fs20 External observance will never benefit us, unless the love of God precede them. But we must notice this also in its turn; \emdash
God cannot be sincerely loved by us unless all
our outward members follow up this affection of the soul. Our hands and all that belong to us will be kept steady to their duty, if this spontaneous love flourish within our hearts. For if any one asserts his love of God a thousand times over, all will[
be discovered to be vain and fallacious, unless the whole life correspond with it. We can never separate love and obedience It now follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:5-7\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3960\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 5.}{ We have sinned, and have committed iniquity, a
nd have wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments:\cell }{\b 5.}{ Peccavimus, et inique egimus et imprope nos gessimus, et rebellavimus, et recessimus a praeceptis tuis, et judicii tuis.}{\cf1 }{
\cf13\super f471}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3960\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 6.}{
Neither have we hearkened unto thy servants the prophets, which spake in thy name to our princes, and our fathers, and to all the people of the land.\cell }{\b\expnd0\expndtw-4 6.}{\expnd0\expndtw-4 Et non auscultavimus servis t
uis prophetis, qui loquuti sunt in nomine tuo ad reges nostros, principes nostros, et partres nostros, et ad populum terrae.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3960\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3960\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\expnd0\expndtw-4 7.}{\expnd0\expndtw-4 O Lord, righteousness}{\i\expnd0\expndtw-4 belongeth }{\expnd0\expndtw-4
unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, }{\i\expnd0\expndtw-4 that are }{\expnd0\expndtw-4 near, and }{\i\expnd0\expndtw-4 that are}{\expnd0\expndtw-4
far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.}{\cell }{\b 7.}{ Tibi domine justitia, et nobis pudor vultus,}{\cf1 }{\cf13\super f472}{ scuti hodie viro Jehudah,}{
\cf1 }{\cf13\super f473}{ et incolis Jerusalem, et toti Israeli, propinquis, et longinquis, in omnibus terris, quo expulsisti eos, ob transgressiones,}{\cf1 }{\cf13\super f474}{ quibus transgressi sunt contra te.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3960\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel here continues his confession of sin. As we have
already stated, he ought to begin here, because we must remark in general the impossibility of our pleasing God by our prayers, unless we approach him as criminals, and repose all our hopes on his mercy. But there was a special reason for the extraordina
ry nature of the Prophet\rquote
s prayers, and his use of fasting, sackcloth, and ashes. This was the usual method of confession by which Daniel united himself with the rest of the people, for rite purpose of testifying throughout all ages the justice of the judgm
ent which God had exercised in expelling the Israelites from the promised land, and totally disinheriting them. Daniel, therefore, insists upon this point. Here we may notice, in the first place, how prayers are not rightly conceived, unless founded on fa
ith and repentance, and thus not being according to law, they cannot find either grace or favor before God. But great weight is to be attached to the phrases where Daniel uses more than a single word in saying the people acted impiously. He puts }{
\f30\fs20\cf10 wnafj}{\fs20 , }{\i\fs20 chetanu, }{\i\fs20\cf13 we have sinned}{\i\fs20 , }{\fs20 in the first place, as the word does not imply any kind of fault, but rather a serious crime or offense. We, therefore, have sinned; then }{\i\fs20\cf13
we have done wickedly}{\i\fs20 ; }{\fs20 afterwards }{\i\fs20\cf13 we have acted impiously}{\i\fs20 ; }{\fs20 for }{\f30\fs20\cf10 [\'e7r}{\fs20 , }{\i\fs20 reshegn, }{\fs20 is stronger than }{\f30\fs20\cf10 afj}{\fs20 , }{\i\fs20 cheta. }{\fs20
We have done wickedly, we have been rebellious, says he, }{\i\fs20\cf13 in transgressing thy statutes and commandments}{\i\fs20 . }{\fs20
Whence this copiousness of expression, unless Daniel wished to stimulate himself and the whole people to penitence? For although we are easily
induced to confess ourselves guilty before God, yet scarcely one in a hundred is affected with serious remorse; and those who excel others, and purely and reverently fear God, are still very dull and cold in recounting their sins. First of all, they ackn
o
wledge scarcely one in a hundred; next, of those which do come into their minds, they do not fully estimate their tremendous guilt, but rather extenuate their magnitude; and, although they perceive themselves worthy of a hundred deaths, yet they are not t
o
uched with their bitterness, and fear to humble themselves as they ought, nay, they are scarcely displeased with themselves, and do not loathe their own iniquities. Daniel, therefore, does not accumulate so many words in vain, when he wishes to confess hi
s
own sins and those of the people. Let us learn then how far we are from penitence, while we only verbally acknowledge our guilt; then let us perceive the need we have of many incentives to rouse us up from our sloth; for although any one may feel great t
errors and tremble before God\rquote s judgments, yet all those feelings of dread vanish away too soon. It therefore becomes necessary to fix God\rquote s fear in our hearts with some degree of violence. Daniel shews us this when using the phrase, }{
\i\fs20\cf13 The people have sinned; they have acted unjustly; they have conducted themselves wickedly and become rebellious, and declined from the statutes and commandments of God}{\i\fs20 . }{\fs20
This doctrine, therefore, must be diligently noticed, because, as I have said, all men think they have dischar
ged their duty to God, if they mildly profess themselves guilty before him, and acknowledge their fault in a single word. But as real repentance is a sacred thing, it is a matter of far greater moment than a fiction of this kind. Although the multitude do
not perceive how they are only deceiving themselves when they confess a fault, yet in the meantime they are only trifling with God like children, while some say they are but men, and others shelter themselves in the crowd of offenders. \'93
What could I do? I am but a man; I have only followed the example of the many.\'94
Lastly, if we examine carefully the confessions of men in. general, we shall always find some latent hypocrisy, and that there are very few who prostrate themselves before God as they ought. We must understand, therefore, this confession of Daniel
\rquote s as stimulating himself and others to the fear of God, and as laying great stress upon the sins of the people, that every one may feel for himself real and serious alarms.
\par Then he shews how }{\i\fs20\cf13 impiously, and wickedly, and perfidiously the Israelites had rebelled}{\i\fs20 , }{\fs20 and how }{\i\fs20\cf13 they had declined from God\rquote s statutes and commandments.}{\i\fs20 }{\fs20
Daniel enlarges upon the people\rquote s fault, as they had no pretext for their ignorance after they had been instructed in God\rquote
s law. They were like a man who stumbles in broad daylight. He surely is without excuse who raises his eyes to heaven or closes them while he walks, or casts himself forward with blind impulse, for if he fall he will find no one to pity him. So Daniel her
e enlarges upon the people\rquote s crime, for the law of God was like a lamp pointing out the path so clearly that they were willfully and even maliciously blind. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Psalm 119:105}{
\cs24\v\f2\fs20\cf6 }{\fs20 .) Unless they had closed their eyes, they
could not err while God faithfully pointed out the way in which they ought to follow and persevere. This is the first point. But we ought to gather another doctrine from this passage, namely, there is no reason why men should turn away entirely from God,
even if they have transgressed his commands, because, although. they please both themselves and others, and think they have obtained the good opinion of the whole world, yet this will avail men nothing if they decline from God\rquote
s commandments and statutes. Whoever, therefore, has the law in his hands, and turns aside in any direction, although he may use the eloquence of all the rhetoricians, yet no defense will be available. This perfidy is surely without excuse \emdash
to disobey the Almighty as soon as he shews
us what he approves and what he requires. Then, when he forbids anything, if we turn aside ever so little from his teaching, we are perfidious and wicked, rebellious and apostate. Lastly, this passage proves that there is no rule of holy, pious, and sober
living except a. complete performance of God\rquote s commandments. For this reason he puts }{\i\fs20\cf13 statutes and judgments}{\i\fs20 }{\fs20
to shew that the people did not sin in ignorance. He might have concluded the sentence in one word: we have departed from thy commandments; but he joins judgment to commands. And why so? To point out how easy and clear and sufficiently familiar was God
\rquote s institution, if the Israelites had only been teachable. Here we may notice the frequent recurrence of this repetition. The unskillful think these syn
onyms are heaped together without an object, when statutes, judgments, laws, and precepts are used, but the Holy Spirit uses them to assure us that nothing shall be wanting to us if we inquire at the mouth of God. He instructs us perfectly in regulating t
he whole course of our lives, and thus our errors become knowing and willful, when God\rquote s law has been clearly set before us, which contains in itself a perfect rule of doctrine for our guidance.
\par He afterward, adds, }{\i\fs20\cf13 We have not obeyed thy servants the Prophets who have spoken in, thy name}{\i\fs20 . }{\fs20
We ought also diligently to notice this, because the impious often wickedly fail to discern the presence of God, whenever he does not openly descend from heaven and speak to them by angels; and so their impiety is increased
throughout all ages. Thus, in these days, many think themselves to have escaped by boasting in the absence of any revelation from heaven: the whole subject, they say, is full of controversy; the whole world is in a state of confusion; and what do the tea
chers of the Church mean by promoting such strife among }{\i\fs20\cf13 each}{\i\fs20 }{\fs20
other? Then they boast and think as they please, and are blind of their own accord. But Daniel here shews how no turning to God is of the slightest avail, unless he is attended to when he sends his prophets, because all who despise those prophets }{
\i\fs20\cf13 who speak it the name of the Lord}{\i\fs20 }{\fs20 are perfidious and apostate, wicked and rebellious. We see, then, the suitability of this language of Daniel, and the necessity of this explanation: }{\i\fs20\cf13 The people were wicked
, unjust, rebellious, and impious, because they did not obey the prophets}{\i\fs20 . }{\fs20
He does not assert that this wicked, impious, contumacious, and perfidious character of the people arises from their not listening to God thundering from heaven, or to his angels wh
en sent to them, but because they did not obey his prophets. Besides this, he calls the prophets }{\i\fs20\cf13 servants of God who speak in his name}{\i\fs20 . }{\fs20
He distinguishes between true and false prophets; for we know how many impostors formerly abused this title in the ancie
nt Church; as in these days the disturbers of our churches falsely pretend to the name of God, and by this audacity many of the simple are deceived. Daniel, therefore, distinguishes here between the true and false prophets, who everywhere boast in their d
ivine election to the office of teachers. He speaks here of the effect, treating all these boastings as vain and foolish, for we are not ignorant of the manner in which all Satan\rquote s ministers transform themselves into angels of light. (}{
\fs20\cf13\super <471114>}{\fs20 2 Corinthians 11:14.) Thus the evil as well as the good speak in God\rquote
s name; that is, the impious no less than the righteous teachers put forth the name of God; but here, as we have said, Daniel refers to the effect and the matter itself, as the phrase is. Thus when Chr
ist says, When two or three are gathered together in my name, (}{\fs20\cf13\super <401820>}{\fs20 Matthew 18:20,) this is not to be applied to such deceptions as are observable in the Papacy, when they proudly use God\rquote
s name as approving certain assemblies of theirs. It is no new thing, then, for a deceiving Church to hide its baseness under this mask. But when Christ says, Where two or three are assembled in my name, this refers to true and sincere affection. So also
Daniel in this passage says, }{\i\fs20\cf13 True prophets speak in God\rquote s name}{\i\fs20 ; }{\fs20 not only because they shelter themselves under this name for the sake of its authority, but because they have solid proofs of the exercise of God
\rquote s authority, and are really conscious of their true vocation.
\par He afterwards adds, }{\i\fs20\cf13 To our kings, our nobles, our fathers, and all the people of the land}{\i\fs20 . }{\fs20
Here Daniel lays prostrate every high thing in this world with the view of exalting God only, and to prevent any pride rising in the world to obscure his glory, as it otherwise would do. Here, then, he implicates }{\i\fs20\cf13 kings, princes, and fathers
}{\i\fs20 }{\fs20 in the same guilt; as if he had said, all are to be condemned without exception before God. This, again, must be diligently noticed. For we see how the common people
think everything permitted to them which is approved by their kings and counselors. For in the common opinion of men, on what does the whole foundation of right and wrong rest, except on the arbitrary will and lust of kings? Whatever pleases kings and th
e
ir counselors is esteemed lawful, sacred, and beyond all controversy; and thus God is excluded from his supreme dominion. As, therefore, men thus envelop themselves in clouds, and willingly involve themselves in darkness, and prevent their approach to God
, Daniel here expresses how inexcusable all men are who do not obey the Prophets, even if a thousand kings should obstruct them, and the splendor of the whole world should dazzle them. By such clouds as these God\rquote
s majesty can never be obscured; nay more, this cannot offer the slightest impediment to God\rquote s dominion or hinder the course of his doctrine. These points might be treated more copiously: I am only briefly explaining the Prophet\rquote
s meaning, and the kind of fruit which ought to be gathered from his words. Finally, it is a remarkable testimony in favor of the Prophet\rquote
s doctrine, when kings and their counselors are compelled to submit, and all the loftiness of the world is brought under subjection to the prophets, as God says in Jeremiah, (}{\fs20\cf13\super <240110>}{\fs20 Jeremi
ah 1:10) Behold! I have set thee above kingdoms, and above the empires of this world, to destroy and to build up, to plant and to root out. There God asserts the authority of his teaching, and shews its superiority to everything in the world; so that all
who wish to be free from it, as if endowed with some peculiar privilege, are both foolish and ridiculous. This, then, must be noticed in the Prophet\rquote s words, when he says, }{\i\fs20\cf13 God spoke by his prophets to kings, princes, and fathers}{
\i\fs20 . }{\fs20 Respecting the \'93fathers,\'94 w
e see how frivolous is the excuse of those who use their fathers as a shield in opposing God. For here Daniel unites both fathers and children in the same guilt, and shews how all equally deserve condemnation, when they do not listen to God\rquote
s prophets, or rather to God speaking by means of his prophets.
\par He next subjoins, }{\i\fs20\cf13 To thee, O Lord, belongs righteousness, and to us confusion of face, as it is at this day}{\i\fs20 . }{\fs20 The meaning is, God\rquote s wrath, which he manifests towards his people, is just, and nothing else rema
ins but for the whole people to fall down in confusion, and candidly acknowledge itself deservedly condemned. But this contrast which unites opposite clauses, ought also to be noticed, because we gather from the Prophet\rquote
s words that God can neither be este
emed just nor his equity be sufficiently illustrious, unless when the mouths of men are closed, and all are covered and buried in disgrace, and confess themselves subject to just accusation, as Paul also says, Let God be just, and let all men\rquote
s mouths be stopped, (}{\fs20\cf13\super <450304>}{\fs20 Romans 3:4, 26;) that is, let men cease to cavil and to seek any alleviation of their guilty their subterfuges. While, therefore, men are thus cast down and prostrate, God\rquote
s true glory is illustrated. The Prophet now utters the same instruction by joining these two clauses, of opposite meaning\rquote s.}{\i\fs20 }{\i\fs20\cf13 Righteousness is to thee, but shame to us.}{\fs20
Thus we cannot praise God, and especially while he chastises us and punishes us for our sins, unless we become ashamed of our sins, and feel ourselves des
titute of all righteousness. Lastly, when we both feel and confess the equity of our condemnation, and when this shame seizes upon our minds, then we begin to confess God\rquote
s justice; for whoever cannot bear this self-condemnation, displays his willingness to contend against God. Although hypocrites apparently bear witness to God\rquote
s justice, yet whenever they claim anything as due to their own worthiness, they at the same time derogate from their judge, because it is clear that God\rquote s righteousness cannot shine forth unless we bury ourselves in shame and confusion. }{
\i\fs20\cf13 According as at this day}{\i\fs20 , }{\fs20 says Daniel. He adds this to confirm his teaching; as if he had said, the impiety of the people is sufficiently conspicuous from their punishment. Meanwhile, he holds the pri
nciple that the people were justly chastised; for hypocrites, when compelled to acknowledge God\rquote
s power, still cry out against his equity. Daniel joins both points together: thus, God has afflicted his people, and this very fact proves them to be wicked and perfidious, impious and rebellious. }{\i\fs20\cf13 As it is at this day}{\i\fs20 , }{\fs20
meaning, I will not complain of any immoderate rigor, I will not say thou hast treated my people cruelly; for even if the punishments which thou hast inflicted on us are severe, yet thy righteousn
ess shines forth in them: I therefore confess how fully we deserve them all. }{\i\fs20\cf13 To a man of Judah}{\i\fs20 , }{\fs20
says he. Here Daniel seems to wish purposely to strip the mask off the Israelites, under which they thought to hide themselves. For it was an honorable title to
be called a Jew, an inhabitant of Jerusalem, an Israelite. It was a sacred race, and Jerusalem was a kind of sanctuary and kingdom of God. But now, says he, though we have hitherto been elevated aloft so as to surpass the whole world, and though God has
d
eigned to bestow upon us so many favors and benefits, yet confusion of face is upon us: let our God be just. Meanwhile, let all these empty boastings cease, such as our deriving our origin from holy fathers and dwelling in a sacred land; let us no longer
cling to these things, says he, because they will profit us nothing before God. But I see that I am already too prolix.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, as no other way of access to thee is open for us except through unfeigned humility, that we may often learn
to abase ourselves with feelings of true repentance. May we be so displeased with ourselves as not to be satisfied with a single confession of our iniquities; but may we continue in the same state of meditation, and be more and more penetrated with real g
r
ief. Then may we fly to thy mercy, prostrate ourselves before thee in silence, and acknowledge no other hope but thy pity and the intercession of thine only-begotten Son. May we be so reconciled to thee, as not only to be absolved from our sins, but also
governed throughout the whole course of our life by thy Holy Spirit, until at length we enjoy the victory in every kind of contest, and arrive at that blessed rest which thou hast prepared for us by the same our Lord Jesus Christ. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Forty-Sixth
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:8\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 8.}{ O Lord, to us }{\i belongeth }{
confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.\cell }{\b 8.}{ Jehovah, nobis pudor faciei, regibus nostris, principibus nostris, et patribus nostris, quia peccavinus in te.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par In this
verse Daniel completes his own confession. We have stated the beginning of his prayer to be this: He threw himself before God as a criminal, with the whole people, and prayed earnestly for pardon. It was his duty to begin in this way: he had previously n
amed the whole people; he now speaks of }{\i\fs20\cf13 kings, princes, and fathers}{\i\fs20 , }{\fs20
and thus comprehends the common people. Besides, kings are accustomed to absolve themselves and those who approach their presence from all ordinary laws; wherefore Daniel uses the phrase, }{\i\fs20\cf13 kings, princes, and fathers}{\i\fs20 . }{\fs20
While he treated of the people, he shewed how those at a distance, as well as those at home, were equally subject to God\rquote s wrath, because, had he executed his vengeance equitably on all, no one was so free from wickedness as to
be free from punishment. God had not driven all the Jews into either Chaldea or Assyria, and many had remained in the neighboring nations. Yet Daniel denies them any diminution of their guilt, although they had been treated more humanely by God, who had
s
pared them some portion of their suffering. We are taught by this passage, that the crimes or guiltiness of men are not always to be estimated by the amount of their punishment. For God acts very mildly with some who deserve yet greater severity; and if h
e
does not entirely spare us, he partially remits his rigor towards us, either to allure us to repentance, or for some reasons hitherto unknown to us. Whatever the reason may be, even if God does not openly punish us all, this ought neither to lead us to e
x
cuse ourselves, nor to ally self-indulgence, because we do not experience the same severity from God. The conclusion to be drawn is this, all the Israelites are justly afflicted, because, from first to last, all have conducted themselves impiously. For Da
n
iel repeats the word which does not signify declension merely, but to act with gross wickedness; as if he had said, the Israelites deserved no common punishment, and thus it should not surprise us when God executes such dreadful vengeance against them. It
follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:9\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 9.}{ To the Lord our God }{\i belong }{mercies and forgiveness, though we have rebelled against him.
\cell }{\b\expnd0\expndtw-4 9.}{\expnd0\expndtw-4 Domino Deo nostro miserationes, et veniae,}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f475}{\expnd0\expndtw-4 quamvis rebelles fuerimus in ipsum.}{\expnd0\expndtw-4\cf1 }{
\expnd0\expndtw-4\cf13\super f476}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3
\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2
\clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel here betakes himself to God\rquote s mercy as to a sacred asylum; for it is not sufficient to acknowledge and confess our sins, unless we are supported by a confidence of our obtaining pardon from God\rquote
s mercy. We see numbers who use great prolixity
in bearing witness to the truth, that they richly deserve all kinds of punishment; but no good result arises from this, because despair overwhelms them and plunges them into an abyss. Recognition of a fault is in truth without the slightest profit, unless
with the addition of the hope of pardon. Daniel, therefore, after candidly confessing the treatment which the whole people had received from God to have been deserved, although so severe and harsh, still embraces his pity. According to the common saying,
this is like a drowning man catching at a straw. We observe also how David makes use of the same principle. There is forgiveness with thee that thou mayest be feared. (}{\fs20\cf13\super <19D004>}{\fs20
Psalm 130:4.) And this moderation must be diligently marked, because Satan either
lulls us into torpid security, or else so agitates us as utterly to absorb our minds in sorrow. These two artifices of Satan are sufficiently known to us. Hence that moderation which I have mentioned must be maintained, lest we should grow torpid in the
m
idst of our vices, and so indulge in contempt of God as to induce forget-fullness of him. Then, on the other hand, we ought not to be frightened, and thus close against us the gate of hope and pardon. Daniel, therefore, here follows the best arrangement,
and prescribes the same rule for us. For, in confessing the people\rquote s wickedness, he does not entirely throw away the hope of pardon, but supports himself and others with this consolation \emdash
God is merciful. He rests this hope of pardon on the very nature of God; as if he had said, there is nothing so peculiar to God as pity, and hence we ought never to despair. }{\i\fs20\cf13 To God}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13
belong mercies and forgiveness.}{\i\fs20 }{\fs20 No doubt Daniel took this phrase from Moses, especially from that remarkable and memorable passage wh
ere God pronounces himself a severe avenger, yet full of mercy, inclined to clemency and pardon, and exercising much forbearance. (}{\fs20\cf13\super <023406>}{\fs20
Exodus 34:6.) As, therefore, Daniel held the impossibility of God putting away his affectionate feelings of pity, he
takes this as the main point of his teaching, and it becomes the chief foundation for his hopes and his petition for pardon. He argues thus, }{\i\fs20\cf13 To God belong loving kindnesses}{\i\fs20 ; }{\fs20
therefore, as he can never deny himself, he will always be merciful. This attribute is inseparable from his eternal essence; and however we have rebelled against him, yet he will never either cast away nor disdain our prayers.
\par We may conclude from this passage that no prayers are lawful or rightly composed unless they consist of these t
wo members. First, all who approach God ought to cast themselves down before him, and to acknowledge themselves deserving of a thousand deaths; next, to enable them to emerge from the abyss of despair, and to raise themselves to the hope of pardon, they s
h
ould call upon God without fear or doubt, and with firm and stable confidence. This reliance upon God can have no other support than the nature of God himself, and to this he has borne ample testimony. With respect to the close of the verse, it may be exp
lained in two ways: }{\i\fs20\cf13 Because, or although, we are rebellious against him.}{\i\fs20 }{\fs20 I have stated that I rather approve of taking the particle }{\f30\fs20\cf10 yk}{\fs20 , }{\i\fs20 ki, }{\fs20 in the sense of opposition. }{
\i\fs20\cf13 Although}{\i\fs20 }{\fs20 we have rebelled against God, }{\i\fs20 still }{\fs20 he will be entreated, and never will be unmi
ndful of his pity. If any one prefers taking it in a causal sense, it will suit tolerably well; as if Daniel had said, the people have no other hope left but the mercy of God, as they have been convicted of sin over and over again. }{\i\fs20\cf13 Because}
{\i\fs20 }{\fs20 we have acted wi
ckedly towards him, what is left for us but to throw ourselves with all our trust upon the clemency and goodness of God, since he has borne witness to his being propitious to sinners who truly and heartily implore his favor? It now follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:10\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 10.}{
Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets.\cell }{\b 10.}{ }{\lang2057\langfe1033\langnp2057 Et non auscultavimus voci Jehovae Dei nostri, ut ambularemus in legib
us ejus, quas proposuit coram facie nostra per manum servorum suorum prophetarum.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here, again, Daniel shews how the Israelites provoked God\rquote s anger against them by the wickedness of the
ir conduct. He points out one special kind of sin and method of acting wickedly, namely, despising the teaching which proceeded from God as its author, and was expounded to them by his prophets. We must diligently notice this, as we have previously advise
d
; for although no one is excusable before God by the pretext of ignorance, yet we perceive how our wickedness is aggravated when we knowingly and willfully make a point of rejecting what God commands and teaches. Daniel, therefore, enlarges upon the peopl
e\rquote s crime by adding the circumstance, }{\i\fs20\cf13 they would not hear the prophets}{\i\fs20 . }{\fs20
Everything which would have been a fault in the Chaldeans or Assyrians was the most grievous wickedness in the elect people. Their obstinacy was the more provoking, because while God ha
d pointed out the way by his prophets, they had turned their backs upon him. }{\i\fs20\cf13 We have not heard}{\i\fs20 . }{\fs20
Clearly enough this verse is added by way of explanation, as Daniel might express the reason for their wickedness. Therefore he calls the laws of God \'93doctrine,\'94
which consists of many parts; for it is certain that nothing was omitted by God which was useful to be known, and thus he had embraced the whole perfection of justice in his discourse. He is treating here not only the law of Moses, but the teaching of th
e prophets, as the words clearly point out; and the noun }{\f30\fs20\cf10 hrwt}{\fs20 }{\i\fs20 torah, }{\fs20 \'93law,\'94 is to be taken for \'93doctrine.\'94
It is just as if Daniel had said, God was rejected when he wished to rule his people by his prophets. But the plural number seems to denote what I ha
ve staffed, namely, that the perfection of doctrine was comprehended in the prophets; for God omitted nothing while he completed the revelation of whatever was needful for the guidance of the life. Yet this was rendered entirely useless by the perversenes
s of the people\rquote s nature, apparent. in their rejection of all God\rquote s laws.
\par Daniel confirms this sentiment by adding, }{\i\fs20\cf13 Those laws were set before the people}{\i\fs20 . }{\fs20 This shews how everything was supplied to the people, since God had familiarly delivered to them whate
ver was needful for the utmost degree of piety and justice. For this phrase, }{\i\fs20\cf13 to put anything before one\rquote s face}{\i\fs20 , }{\fs20
means to deliver all useful knowledge openly, perspicuously, and lucidly, and with great familiarity and skillfulness. Thus nothing is left doub
tful or complicated, nothing remains obscure, unconnected, or confused. As, therefore, God had unfolded the whole scope of righteousness by his law, the people\rquote
s impiety was the more severe and detestable, because they would not receive benefit from such f
amiliar instruction. The Prophet intends by these words to shew how such willful sinners were worthy of double punishment. They are first convicted of contumacy because they had no pretext for their ignorance; they made an open and furious assault upon Go
d
, for although the way was pointed out to them, yet they turned aside in all directions, and threw themselves headlong. We must remember what I have previously touched upon, namely, the value of an external ministry, because we are aware how the ancient p
e
ople, when rebellious against the prophets, were accustomed to pretend that they did not really despise God. As, therefore, hypocrites think their sins are concealed by a covering of this kind, Daniel clearly expresses that God is despised in his prophets
, although he neither descends from heaven nor sends down his angels. And this is the meaning of the expression, }{\i\fs20\cf13 the prophets were the servants of God}{\i\fs20 ; }{\fs20
it declares how they taught nothing either rashly or in their own name or by their own impulse, but faithfully executed the Almighty\rquote s commands. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:11\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 11.}{
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.\cell }{\b
11.}{ Et totus Israel transgressi sunt legem tuam, et defecerunt,}{\cf1 }{\cf13\super f477}{\cf1 }{ne auscultarent voci tuae. Ideo,}{\cf1 }{\cf13\super f478}{ effesa est super nos,}{\cf1 }{\cf13\super f479}{ maledicto,}{\cf1 }{\cf13\super f480}{
et jusjurandum, quod scriptum est in lege Mosis sevei Dei, quai peccavimus contra ipsum.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel again confirms what I formerly said concerning the punishment being most justly inflicted upon the people. They had no cause for the slightest complaint of any excess of severity on the part of God. He now says, }{\i\fs20\cf13 All Israel had sinned
}{\i\fs20 . }{\fs20 He does not enumerate the separate ranks of the people as he did before, but he pronounces all to be transgressors in one single word, as they had broken God\rquote
s law from the least to the greatest. He uses sometimes the second and sometimes the third person, as a mark of
his vehemence and ardor, since Daniel now speaks for the whole world, and then prostrates himself before God, and prepares to approach his tribunal. It is just as if at one time he were to confess himself guilty before God and angels, and next to ascend a
theater and testify to his own infamy and that of the whole people before all mankind. }{\i\fs20\cf13 In revolting}{\i\fs20 , }{\fs20 he says, }{\i\fs20\cf13 so as not to hear}{\i\fs20 . }{\fs20
By these words Daniel expresses the determined obstinacy of the people, implying \emdash this was not occasioned by either error or ignorance; nay, even sloth was not the cause of Israel\rquote s willful blindness and inattention to God\rquote
s precepts, but was only the beginning of this act of rebellion. }{\i\fs20\cf13 In revolting}{\i\fs20 , }{\fs20 therefore, }{\i\fs20\cf13 so as not to hear thy voice}{\i\fs20 . }{\fs20 We now understand the Prophet\rquote s meaning.
He was not content with the simple condemnation of the people, but he wished to mark distinctly the various forms of rebellion, to impress the Israelites with a further sense of the grievous manner in which they had provoked God\rquote
s wrath. Not only had they departed from the right course through negligence or folly, but they had knowingly transgressed God\rquote
s law. We must carefully notice this. Although hypocrites testify themselves to be prepared for obedience, if only they can be quite sure that God is speak
ing to them, yet they are certainly held back by some hidden depravity from coming openly to the light. And whenever God\rquote
s word is put before us, whoever does not prove himself of a docile disposition, even if he should swear a hundred times over that he i
s perplexed and must decline embracing the teaching proposed to him, because he is doubtful whether God speaks to him or not, he lies; and the truth of Daniel\rquote
s assertion will always be made clear; for all who do not hear God when he speaks to them are bac
ksliders and inwardly perverse, and by the depravity of their nature place a veil before themselves which obscures their perceptions, and then their own minds prevent them from becoming obedient to God.
\par He next adds, }{\i\fs20\cf13 For this cause the curse of which Moses had written is poured down upon us.}{\i\fs20 }{\fs20 By this circumstance he enlarges upon the people\rquote
s crime, because they had long ago been warned of the impending judgments, and yet they closed their eyes and despised both threats and instruction. This was the very hei
ght of wickedness; for the Israelites were intractable, although God stretched out his hand towards them, pointed out the way of safety, and taught them faithfully whatever was useful for them; but this only increased their perverseness, while they treate
d
his threatenings as if utterly worthless. Besides this, they added contempt of his teaching to ridiculing his threats, as they thought either that God was deluding them when he announced by Moses his coming vengeance unless they obeyed his law, or else t
h
ey imagined it all invented by Moses, and that God could not possibly execute his threats. Thus the people are convicted of desperate impiety, as they neither attended to the teaching of the Almighty nor believed in the authority of his threatenings. If a
father threatens his son, or a master his servant, the vengeance will be just, as the comic poet says, Do not say you have not been warned. (Terence Ardria, Act 1:Scene 2.) As God had predicted for so many ages that the Israelites should not be unpunished
if they transgressed the law, this proves how completely unmanageable they were. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Leviticus 26}{\cs24\v\f2\fs20\cf6 }{\fs20 ; }{\cs24\v\f2\fs20\cf6 }
{\fs20 Deuteronomy 28}{\cs24\v\f2\fs20\cf6 }{\fs20 .) And when he says }{\i\fs20\cf13 the curse was poured out}{\i\fs20 }{\fs20 or distilled, he
confesses how the wrath of God inundated the whole people like a deluge, although it was completely under control. For God had predicted what he intended to do by the mouth of Moses, and whoever reads those curses which Moses denounces against transgresso
rs of the law, will confess them to be by no means immoderate. When, therefore, execution really occurs, must we not acknowledge the shining forth of God\rquote s justice without the slightest possibility of blame? I have stated that the word}{
\f30\fs20\cf10 h[wb\'e7}{\fs20 , }{\i\fs20 shebugneh, }{\fs20 is explained by some as an \'93oath,\'94 and by others a \'93curse:\'94 it properly means a curse, and is deduced from the word }{\f30\fs20\cf10 [wb\'e7}{\fs20 }{\i\fs20 shebugn, }{\fs20
which seems to be taken in an extraordinary sense, because this word properly means }{\i\fs20 seven., }{\fs20 and the word derived from it means to \'93swear,\'94
through the practice of bringing forward a certain number of witnesses; and hence the noun means an oath. But because a curse is often interposed, and the swearer calls God to witness against himself if he fails to perform his verbal engagement,
some interpreters elicit the sense of a curse being poured out. But there may be some change of construction here, and so I willingly interpret it. }{\i\fs20\cf13 The curse and the oath}{\i\fs20 , }{\fs20 then, }{\i\fs20\cf13 are poured out}{\i\fs20 ; }{
\fs20 that is, the curse which God has sanctioned by an oath, by a figure of speech well known to grammarians under the name of }{\i\fs20 hypallage. }{\fs20
The curse, therefore, was sworn by the mouth of God himself; and we know how threats cause more terror by being confirmed by an oath, just as God, on the other hand, adds strength to the promises of his favor.
\par He adds afterwards, }{\i\fs20\cf13 Because we have acted wickedly against him}{\i\fs20 . }{\fs20
By this expression, Daniel shortly but clearly affirms that the people have no cause for complaint, as their calamities were the result of neither accident nor chance.
They might behold the very source of their evils in the law of God. had there been no predictions of this kind, the Israelites might have doubted and even disputed with themselves, as to the origin and cause of their being enslaved by their enemies, and
o
f their being cast out with the utmost contempt and cruelty into distant lands. They might then have inquired into the causes of their evils, as if they were entirely unknown. But when the law of Moses was before their eyes, and God had therein sworn that
he would perform the very threatenings just as they had happened, no further doubt could possibly remain. This, then, is the summary of Daniel\rquote
s meaning; the very denunciation of these punishments was sufficient to condemn the Israelites, because their sin
s were brought home to them over and over again, when God fulfilled against them, what he had formerly predicted by his servant Moses. It follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:12\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 12.}{ And he hath confirmed his words, which
he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.\cell }{\b 12.}{
Et stabilivit sermonem suum, quem loquutus fuerat super nos, et super judices,}{\cf1 }{\cf13\super f481}{ ut adduceret super nos malum magnum quod non factum est sub toto coelo, sicut factum est}{\cf1 }{\cf13\super f482}{ in Jerusalem.\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel pursues the same sentiment, shewing how the Israelites had no cause whatever for expostulat
ing with God on account of their being so heavily afflicted, and no reason for doubting either its origin or intention. For now all had come to pass exactly as it had been long ago predicted. }{\i\fs20\cf13 God}{\i\fs20 , }{\fs20 therefore, }{
\i\fs20\cf13 has stirred up his word against us;}{\i\fs20 }{\fs20 as if he had
said, there is no reason why we should strive with God, for we behold his truthfulness in the punishments which he has inflicted upon us, and his threats are no mere vain scarecrows, or fabulous inventions manufactured to frighten children. God now reall
y proves how seriously he had spoken. What then is the use of our turning our backs upon him, or why should we seek vain excuses when God\rquote
s truthfulness shines brightly in our destruction? Do we wish to deprive God of his truthfulness? surely whatever our earnestness we shall never succeed. Let, therefore, this suffice to condemn us, \emdash
God has predicted everything which occurs, and thus effectually and experimentally proves himself an avenger. }{\i\fs20 God, }{\fs20 therefore, }{\i\fs20\cf13 ratified his word;}{\i\fs20 }{\fs20 that is, God\rquote s word would have
remained without the slightest efficacy and rigor, unless this curse had been suspended over our head; but while we lie prostrate and almost buried under our calamities, God\rquote
s word is borne aloft; that is, God makes his truthfulness conspicuously visible,
which otherwise would scarcely be perceptible at all. Unless God punished the wickedness of men, who would not treat the threatening of his law as childish? But when he demonstrates by certain proofs the very best reasons for terrifying mankind, efficacy
and rigor are immediately imparted to his words. Besides this, Daniel here intends to cast off all subterfuges, and to cause the people candidly to acknowledge, and really to feel themselves justly afflicted. He says, }{\i\fs20\cf13
against us and against our judges, who judged us.}{\i\fs20 }{\fs20
Again, Daniel throws down all haughtiness of the flesh, with the view of exalting God alone and of preventing any mortal splendor from obscuring the authority of the Law. For we know how the common people think they have a shield for the defens
e of all their crimes, when they can quote the example of kings and judges. At this very day, whenever we argue against the superstitions of the Papacy, they say, \'93
Well! if we do make a mistake, yet God has set over us both kings and bishops who rule us after their manner, why then should we be blamed when we have God\rquote s command for following those who are endued with power and dignity?\'94
As, therefore, the vulgar generally catch at a subterfuge like this, Daniel again affirms, that although those who transgress God\rquote
s law are endowed with great worldly authority, yet they are not exempt from either blame or punishment, nor can the ordinary multitude be excused if they follow their example. Therefore, }{\i\fs20\cf13
as he had spoken by Moses against our judges who judged us}{\i\fs20 , }{\fs20
he says; that is, although power had been conferred upon them for ruling us, yet the whole ordination of it is from God: yet after they had utterly abused their government, and violated God\rquote
s justice, and thus had endeavored to draw down God, if possible, from his elevation, Daniel asserts that their loftiness will by no means shelter them from the consequences of transgression.
\par He afterwards adds, }{\i\fs20\cf13 To bring upon us a great evil, which has never happened under the whole heavens, as it has now occurred at Jerusalem.}{\i\fs20 }{\fs20
Here Daniel foresaw an objection which had some slight force in it. Although God had deservedly punished the Israelites, yet when he displayed his anger against them more severely than against other nations, he might seem forgetful of his equity. D
aniel here removes all appearance of incongruity, even if God is more severe against his elect people then against profane nations, because the impiety of this people was far greater than that of all others on account of their ingratitude, contumacy, and
i
mpracticable obstinacy, as we have already said. Since the Israelites surpassed all nations in malice, ingratitude, and all kinds of iniquity, Daniel here declares how thoroughly their disastrous afflictions were deserved. Again, we are here reminded, whe
n
ever God severely chastises his Church, of that principle to which we must return, namely, our impiety is the more detestable to God the nearer he approaches us; and the kinder he is to us, the more chargeable we are, unless in our turn we prove ourselves
grateful and obedient. This state of things ought not to seem troublesome to us, as vengeance begins at the house of God, and he puts forth examples of his wrath against his own people far more tremendous than against others; this, I say, we ought not to
t
ake ill, as I have already explained the reason of it. It does not surprise us to find the Gentiles groping in darkness, but when God shines upon us and we resist him with determined willfulness, we are doubly impious. This comparison, therefore, must be
noticed, as evil was poured out upon Jerusalem; meaning, no similar punishment was inflicted upon other nations, for }{\i\fs20\cf13 what happened to Jerusalem}{\i\fs20 , }{\fs20 says Daniel, }{\i\fs20\cf13 never occurred under the whole heaven.}{\i\fs20
}{\fs20 It follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:13\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 13.}{ As }{\i it is }{
written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth.\cell }{\b 13.}{ Sicuti scriptum est in lege Mosis, totum ma
lum hoc venit super nos, et non deprecati sumus faciem Jehovae Dei nostri, ut reverteremur ab iniquitatibus nostris, et attenti essemus ad veritatum tuam.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par He repeats what he had already said, without any superfluity, shewing how God\rquote s judgments are prove
d by their effects, as the law of Moses contains within it all the penalties which the Israelites endured. As, therefore, so manifest an agreement existed between the law of God and the people\rquote
s experience, they ought not to become restive and to have soug
ht every kind of subterfuge without profit. By this alone God sufficiently proved himself a just avenger of their crimes, because he had predicted many ages before what he had afterwards fully carried out. This is the object of the repetition, when Daniel
says the people felt the justice of the penalties denounced against them in the law of Moses, for in the meantime he adds, }{\i\fs20\cf13 we have not deprecated the face of God.}{\i\fs20 }{\fs20 Here he severely blames the people\rquote
s hardness, because even when beaten with stripes they never grew wise. It is said \emdash
fools require calamities to teach them wisdom. This, therefore, was the height of madness in the people to remain thus stubborn under the rod of the Almighty, even when he inflicted the severest blows. As the people were so obsti
nate in their wickedness, who does not perceive how sincerely this conduct was to be deplored? }{\i\fs20\cf13 We have not deprecated, }{\fs20 therefore, }{\i\fs20\cf13 the face of our God}{\i\fs20 . }{\fs20
This passage teaches us how the Lord exercises his judgments by not utterly destroying men, but holding h
is final sentence in suspense, as by these means he wishes to impel men to repentance. First of all, he gently and mercifully invites both bad and good by his word, and adds also promises, with the view of enticing them; and then, when he observes them ei
t
her slow or refractory, he uses threatenings with the view of arousing them from their slumber; and should threats produce no effect, he goes forth in arms and chastises the sluggishness of mankind. Should these stripes produce no improvement, the despera
te character of the people becomes apparent. In this way, God complains in Isaiah of their want of soundness; the whole body of the people is subject to ulcers from the head to the sole of the foot, (}{\fs20\cf13\super <230106>}{\fs20
Isaiah 1:6;) and yet he would lose all his labor,
through their being utterly unmanageable. Daniel now asserts the existence of the same failing in the people, while he states the Israelites to be so untouched by a sense of their calamities, as never to supplicate for pardon. I cannot complete the remai
nder to-day.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, that we may learn seriously to consider in how many ways we become guilty before thee, especially while we daily continue to provoke thy wrath against us. May we be humbled by true and serious repentance, and fly ea
gerly to thee, as nothing is left to us but thy pity alone; when cast down and confounded, and reduced to nothing in ourselves, may we fly to this sacred anchor, as thou art easily entreated, and hast promised to act as a father of mercies to all sinners
w
ho seek thee. Thus may we approach thee with true penitence, and relying on thy goodness, never doubt the granting of our requests; and being freed by thy mercy from the tyranny of Satan and of sin, may we be governed by thy Holy Spirit, and so directed i
n the way of righteousness as to glorify thy name throughout our lives, till we arrive at that happy and immortal life which we know to be laid up in heaven for us, by Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Forty-Seventh.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 IN yesterday\rquote s Lecture we dwelt on the Prophet\rquote s enlarging upon the people\rquote
s crime, in resisting the impression made by God\rquote s chastisements; but now he more clearly demonstrates the kind of obstinacy displayed. For }{\i\fs20\cf13 they did not turn away from their iniquities, and were not attentive to God\rquote s truth}{
\i\fs20 . }{\fs20 He had said before, }{\i\fs20\cf13 we have not deprecated the anger of God.}{\i\fs20 }{\fs20
But here he expresses something more, namely, allowing the existence of some pretense to prayer, there was no real sincerity, We know how impiously hypocrites abuse God\rquote
s name, and pretend to the outward form of prayer, and even to the greatest fervor, but there is no reality in their prayers. Thus the Prophet has good reason for uniting what ought never to be separated, and then convicts the Israelites of obstinacy,
because they did not flee suppliantly to God\rquote s mercy with repentance and faith. There was, doubtless, some form of piety left among the people; but Daniel here estimates prayers according to God\rquote
s word, and thus puts these two things before us, namely, repentance and faith. We must diligently notice this. For nothing is more common than an earnest supplication for pardon when the signs of God\rquote
s wrath are apparent; this was always customary among all nations and at all times, and yet there existed neither repentance nor faith. Hence their prayers became mere falsehood and vanity. This is the meaning of the Prophet\rquote
s language when he says, }{\i\fs20\cf13 We have not asked at the face of Jehovah our God, by turning away from our iniquities}{\i\fs20 , }{\fs20 (or that we may return,) }{\i\fs20\cf13 and by being instructed in thy truth.}{\i\fs20 }{\fs20
Finally, we may gather from this passage what the rule of pious and acceptable prayer really is; first, we must be displeased with ourselves for our sins; next, we must regard the threats and promises of the Almighty. As to the
first member of the sentence, experience teaches us how rashly many break forth into prayer, even when their evil conduct rises up professedly against God. On the one hand, they are so enraged as not to hesitate to engage in warfare with God, and yet the
y
pray unto him, because terror seizes upon their minds and compels them to submit themselves to God. The Prophet, therefore, here shews the utter inutility of that outward shew and perverse mixture of noise and flattery, because God cannot approve of any
prayers, unless they spring equally from repentance and faith. When he says, }{\i\fs20\cf13 the people were not attentive to God\rquote s truth,}{\i\fs20 }{\fs20
in my opinion this is extended equally to threats and promises, and faith apprehends both God\rquote s pity and his judgments. For, surely, it cannot be otherwise, when terror rouses the pious to fly to God\rquote
s mercy. As, therefore, God embraces each quality in his word, as he cites all who have sinned to his own tribunal, and then gives them a hope of reconciliation, if the sinner is really converted to him; so also Daniel, by saying, }{\i\fs20\cf13
the Israelites were not attentive to God\rquote s truth,}{\i\fs20 }{\fs20 doubtless had respect to both objects, namely, their want of sufficient consideration of God\rquote s judgments, and next, their stupidity in despising his pity when plainl
y set before them. On the whole, This passage shews us the impossibility of our prayers being pleasing to God, unless they flow from true repentance and faith; that is, when we heartily feel our wickedness, we then flee to God\rquote
s mercy and rely upon his promises. Hence we discover three things to be necessary to render God propitious to us; first, dissatisfaction with ourselves which occasions sorrow, through our being conscious of our sins, and of our having provoked God
\rquote s anger. This is the first point. Secondly, faith must necessarily be added. Lastly, prayer must follow as a proof of our repentance and faith. When men remain without repentance and faith, we observe how God\rquote
s name is profaned although we conceive and utter many prayers, at the very time when the two principal dispositions are entirely wanting. Now let us proceed, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:14\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 14.}{ Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God }{
\i is }{righteous in all his works which he doeth: for we obeyed not his voice.\cell }{\b 14.}{ Et vigilavit Jehovah super malum, et immisit illud}{\cf1 }{\cf13\super f483}{
spuer nos: quai justus est Jehovah Deus noster in omnibus operibus suis quae fecit, }{\i hoc est, facit,}{ et non auscultavimus voci ejus.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel confirms what he had formerly said respecting the slaughter which afflicted the Israelites not being the offspring of chance, but of the certain and remarkable judgment of God. Hence he uses the word }{\f30\fs20\cf10 rq\'e7}{\i\fs20 , seked, }{
\fs20 which signifies to watch and to apply
the mind attentively to anything. It is properly used of the guards of cities, who keep watch both by night and by day. This phrase does not appear to me to imply haste, but rather continual carefulness. God often uses this metaphor of his watching to ch
astise men who are far too eager to rush into sin. We are familiar with the great intemperance of mankind, and their disregard of all moderation whenever the lusts of the flesh seize upon them. God on the other hand say\rquote
s he will not be either slothful or n
eglectful in correcting this intemperance. The reason for this metaphor is expressed in the forty-fourth chapter of Jeremiah, where men are said to burst forth and to be carried away by their appetites, and then God is continually on the watch till the ti
me of his vengeance arrives. I have mentioned how this word denotes rather continual diligence than hasty swiftness; and the Prophet seems here to imply that although God had endured the people\rquote
s wickedness, yet he had at length really performed his previous threatenings, and was always on the watch, and rendering it impossible for the people to escape his judgments upon the wickedness in which they indulged. Therefore }{\i\fs20\cf13
hath Jehovah closely attended to the calamity, and caused it to come upon us}{\i\fs20 , }{\fs20 says he. With the view of comprehending the Prophet\rquote s intention more fully, we must notice what God pronounces by Jeremiah in the Lamentations, (}{
\fs20\cf13\super <250338>}{\fs20 Lamentations 3:38,) where he accuses the people of sloth, because they did not acknowledge the justice of the punis
hments which they suffered; he blames them in this way. Who is he who denies both good and evil to proceed from the mouth of God; as if he were pronouncing a curse against those who are ignorant of the origin of calamities from God, when he chastises the
people. This sentiment is not confined to a single passage. For God often inveighs against that stupidity which is born with mankind, and leads them to attribute every event to fortune, and to neglect the hand of the smiter. (}{\fs20\cf13\super <230913>}{
\fs20 Isaiah 9:13.) This kind of teaching is to be met with everywhere in the prophets, who shew how nothing can be worse than to treat God\rquote
s judgments as if they were accidents under the influence of chance. This is the reason why Daniel insists so much upon this point. We know also what God denounces in his law: If ye have walked against me rashly, I also will rashly walk against you, (}{
\fs20\cf13\super <032627>}{\fs20 Leviticus 26:27, 28;) that is, if ye do not cease to attribute to fortune whatever evil ye suffer, I will rush against you with closed eyes, a
nd will strive with you with similar rashness; as if he had said, If ye cannot distinguish between fortune and my judgments, I will afflict you on all sides, both on the right hand and on the left, without the slightest discretion; as if I were a drunken
man, according. to the expression, With the perverse, thou wilt be perverse. For this reason Daniel now confesses, }{\i\fs20\cf13 God watched over the calamity, so as to bring down all those afflictions}{\i\fs20 }{\fs20 by which the people was oppressed.
\par In this passage we are taught to recognize God\rquote
s providence in both prosperity and adversity, for the purpose of stirring us up to be grateful for his benefits, while his punishments ought to produce humility. For when any one explains these things by fortune and chance, he thereby proves
his ignorance of the existence of God, or at least of the character of the Deity whom we worship. For what is left for God if we rob him of his providence? It is sufficient here just to touch on these points which are often occurring, and of which we usua
lly hear something every day. It is sufficient for the exposition of this passage to observe how the Prophet incidentally opposes God\rquote s judgment and providence to all notions of chance.
\par He next adds, }{\i\fs20\cf13 Jehovah our God is just in all his works}{\i\fs20 . }{\fs20 In this clause the Prophet confirms his former teaching, and the phrase, }{\i\fs20\cf13 God is just}{\i\fs20 , }{\fs20
appears like rendering a reason for his dealings; for the nature of God supplies a reason why it becomes impossible for anything to happen by the blind impulse of fortune. God sits as a
judge in heaven; whence these two ideas are directly contrary to each other. Thus if one of the following assertions is made, the other is at the same time denied; if God is the judge of the world, fortune has no place in its government; and, whatever is
attributed to fortune is abstracted from God\rquote s justice. Thus we have a confirmation of our former sentence by the use of contraries or opposites; for we must necessarily ascribe to God\rquote
s judgment both good and evil, both adversity and prosperity, if he governs the world by his providence, and exercises the office of judge. And if we incline in the least degree to fortune, then God\rquote
s judgment and providence will cease to be acknowledged. Meanwhile, Daniel not only attributes power to God, but also celebrates his justice; as if he had said, he does not arbitrarily govern the world without any rule of justice or equity, but }{\i\fs20
he is just. }{\fs20 We must not suppose the existence of any superior law to bind the Almighty; he is a law unto himself, and his will is the rule
of all justice; yet we must lay down this point; God does not reign as a tyrant over the world, while in the perfection of his equity, he performs some things which seem to us absurd, only because our minds cannot ascend high enough to embrace a reason on
ly partially apparent, and almost entirely hidden and incomprehensible in the judgments of God. Daniel, therefore, wished to express this by these words, }{\i\fs20\cf13 Jehovah our God,}{\i\fs20 }{\fs20 says he, }{\i\fs20\cf13
is just in all the works which he performs}{\i\fs20 . }{\fs20 The meaning is, the people would not have been so severely chastised and afflicted with so many miserable calamities, unless they had provoked God\rquote
s wrath; this might be easily collected from the threatenings which God had denounced many ages beforehand, and which he at that time proved in real truth to be in no degree frivolous. Next, a second part is added, as not only God\rquote
s power but. his justice shines forth in the slaughter of the people; and I have touched briefly on each of these points, as far as it was necessary for explanation. But we must notice the Prophet\rquote
s allusion in these words to those numerous trials which had fallen upon the faithful for the purpose of proving their faith. They perceived themselves the most despised and miserable of mortals; the peculiar and sacred people
of God was suffering under the greatest reproach and detestation, although God had adopted them by his law with the intention of their excelling all other people. While, therefore, they perceived themselves drowned in that deep whirlpool of calamities an
d
disgrace, what would they suppose, except that God had deceived them, or that his covenant was utterly annihilated? Daniel, therefore, establishes the justice of God in all his works for the purpose of meeting this temptation, and of confirming the pious
in their confidence, and of inducing them to fly to God in the extremity of their calamities.
\par He adds, as a reason, }{\i\fs20\cf13 Because they did not listen to his voice.}{\i\fs20 }{\fs20 Here, again, he points out the crime of the people who had not transgressed through ignorance or e
rror, but had purposely taken up arms against God. Whenever God\rquote
s will is once made known to us, we have no further excuse for ignorance; for our open defiance of the Almighty arises from our being led away by the lusts of the flesh. And hence we gather how very detestable is the guilt of all who do not obey God
\rquote s voice whenever he deigns to teach us, and who do not instantly acquiesce in his word. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:15-17\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 15.}{ And now, Lord our
God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.\cell }{\b 15.}{
Et nunc Domine Deus noster, qui eduxisti populum tuum e terra Aegypt cum manu forti, et fecisti, comparasti, tibi nomen secundum diem hanc,}{\cf1 }{\cf13\super f484}{ peccavimus, impie egimus.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 16.}{
O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people }{\i are become }{
a reproach to all }{\i that are }{about us.\cell }{\b 16.}{ Domine secundum omnes justitias tuas avertatur, quaeso, ira tua, et excandescentia tua ab urbe tua Jerusalem, monte sanctitatis tuae: quoniam ob peccata nostra, et ob iniquitates,}{\cf1 }{
\cf13\super f485}{ patrum nostrorom, Jerusalem, et populus tuus est in probum cunctis vicinis,}{\cf1 }{\cf13\super f486}{ circuitibus nostris.}{\cf1 }{\cf13\super f487}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 17.}{ Now therefore, our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary }{\i that is }{desolate, for the Lord
\rquote s sake.\cell }{\b 17.}{ Et nunc audias, Deus noster, precationem servi tua, et orationem ejus atque illumina faciem tuam}{\cf1 }{\cf13\super f488}{ super sanctuarium tuum quod vastatum est,}{\i vel, desolatum, }{propter Dominum.\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par After Daniel has sufficiently }{\i\fs20 confessed }{\fs20 the justice of those judgments which God had inflicted upon the people, he again returns t
o beg for pardon. First, he would conciliate favor for himself; next, he would stir up the minds of the pious to confidence, and so he sets before them that proof of grace which ought to avail to support the minds of the pious even to the end of the world
.
For when God led his people out of Egypt, he did not set before them any momentary benefit merely, but he bore witness to the adoption of the race of Abraham on the condition of his being their perpetual Savior. Therefore, whenever God wishes to gather t
ogether those who have been dispersed, and to raise their minds from a state of despair to cheerful hope, he reminds them of his being their Redeemer. I am that God, says he, who led you out of Egypt. (}{\fs20\cf13\super <031145>}{\fs20
Leviticus 11:45, and often elsewhere.) God not
only commends his own power in such passages, but denotes the object of their redemption; for he then received his people under his care on the very ground of never ceasing to act towards them with the love and anxiety of a father. And when in their turn
such anxiety seized upon the faithful as to lead them to apprehend their own utter desertion by God, they are in the habit of seizing upon this shield \emdash God did not lead our fathers out of Egypt in vain. Daniel now follows up this reasoning-}{
\i\fs20\cf13 Thou, O Lord our God}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 who hast led forth thy people;}{\i\fs20 }{\fs20
as if he had said, he called upon God, because by one single proof he had testified to all ages the sacred character of the race of Abraham. We observe, then, how he stirs up himself and all the rest of the pio
us to prayer, because by laying this foundation, he could both complain familiarly, and fearlessly request of God to pity his people, and to put an end to their calamities. We now understand the Prophet\rquote s meaning, when he says, }{\i\fs20\cf13
the people were led forth from Egypt.
\par }{\fs20 He afterwards adds another cause, }{\i\fs20\cf13 God then acquired renown for himself, as the event evidently displayed}{\i\fs20 . }{\fs20 He here joins God\rquote
s power with his pity, implying, when the people were led forth, it was not only a specimen of paternal favor towards the
family of Abraham, but also an exhibition of divine power. Whence it follows, his people could not be cast off without also destroying the remembrance of that mighty power by which God had acquired for himself renown. And the same sentiment often occurs i
n the prophets when they use the argument: \emdash If this people should perish, what would prevent the extinction of thy glory, and thus whatever thou hadst conferred upon this people would be buried in oblivion? So, therefore, Daniel now says, }{
\i\fs20\cf13 By bringing thy people from the land of Egypt, thou hast made thyself a name}{\i\fs20 ; }{\fs20
that is, thou hast procured for thyself glory, which ought to flourish through all ages unto the end of the world. What, then, will occur, if the whole of thy people be now destroyed? He next. adds, }{\i\fs20\cf13
We have done impiously, and have acted wickedly}{\i\fs20 . }{\fs20
In these words Daniel declares how nothing was left except for God to consider himself rather than his people, as by looking to them he would find nothing but material for vengeance. The people must nece
ssarily perish, should God deal with them as they deserved. But Daniel here turns away God\rquote s face by some means from the people\rquote
s sins, with the view of fixing his attention on himself alone and his own pity, and on his consistent fidelity to that perpetual covenant which he had made with their fathers.
\par Lastly, he would not permit that redemption to fail which was an illustrious and eternal proof of his virtue, favor, and goodness. Hence he subjoins, }{\i\fs20\cf13 O Lord, may thine anger be averted according to all thy r
ighteousness, and thine indignation from thy city Jerusalem, the mountain of thy holiness.}{\i\fs20 }{\fs20
We observe how Daniel here excludes whatever merit there might be in the people. In reality they did not possess any, but I speak according to that foolish imaginati
on which men can scarcely put off. They always take credit to themselves, although they are convicted of their sins a hundred times over, and still desire to conciliate God\rquote
s favor by pleading some merit before God. But here Daniel excludes all such considerations when he pleads before God his own justice, and uses the strong expression, }{\i\fs20\cf13 according to all thy righteousness}{\i\fs20 . }{\fs20
Those who take this word \'93righteousness\'94 to mean \'93judgment,\'94 are in error and inexperienced in interpreting the Scriptures; for they suppose God\rquote s justice to be opposed to his pity. But we are familiar with God\rquote
s righteousness as made manifest, especially in the benefits he confers on us. It is just as if Daniel had said, that the single hope of the people consisted in God\rquote s having regard
to himself alone, and by no means to their conduct. Hence he takes the righteousness of God for his liberality, gratuitous favor, consistent fidelity, and protection, which he promised his servants: }{\i\fs20\cf13 O God}{\i\fs20 , }{\fs20
therefore, he says, }{\i\fs20\cf13 according to all thy prormsed mercies}{\i\fs20 ; }{\fs20
that is, thou dost not fail those who trust in thee, thou dost promise nothing rashly, and thou art not accustomed to desert those who flee to thee; oh! by thy very justice, succor us in our distress. We must also notice the universal particle \'93all,
\'94 because when Daniel unites so many sins which might drown the people in an abyss a thousand times over, he opposes to this }{\i\fs20 all }{\fs20 God\rquote
s promised mercies. As if he had said, although the number of our iniquities is so great that we must perish a hundred ti
mes over, yet thy promised mercies are far more numerous, meaning, thy justice surpasses whatever thou mayest find in us of the deepest dye of guilt.
\par He says, again, }{\i\fs20\cf13 Let thine anger be turned away, and thy burning wrath from thy city Jerusalem, and from thy holy mountain}{\i\fs20 . }{\fs20
In joining together anger and burning wrath, the Prophet does not imply any excess on the part of God, as if he revenged the sins of the people too s
everely, but he again represents the aggravation of their wickedness, causing him to become so angry with them as to lay aside his usual character, and to treat their adoption as vain and fruitless. Daniel does not complain in this case of the severity of
the punishment, but rather condemns himself and the rest of the people for causing a necessity for such severe measures. Once more, he sets before God the holy mountain which he had chosen, and in this way averts his countenance from judgment, lest he sho
uld reckon with them for so many sins, by which God was deservedly incensed. Here, therefore, God\rquote
s election is interposed, because he had consecrated Mount Zion to himself, and desired to be worshipped there, where also his name should be celebrated and sa
crifices offered to him. In this respect, therefore, Daniel obtains favor for himself before God, and, as I have said, he excludes all other considerations.
\par He next adds, }{\i\fs20\cf13 Because on account of our sins, and the iniquities of our fathers, Jerusalem. and thy people are a reproach to all our neighbors}{\i\fs20 . }{\fs20
By another argument, the Prophet desires to bend God to pity; for Jerusalem as well as the people were a disgrace to the nations; yet this caused equal disgrace to fall upon God himself. As, therefore, the Genti
les made a laughing-stock of the Jews, they did not spare the sacred name of God; nay, the Jews were so despised, that the Gentiles scarcely deigned to speak of them, and the God of Israel was contemptuously traduced, as if he had been conquered, because
he had suffered his temple to be destroyed, and the whole city Jerusalem to be consumed with burning and cruel slaughter. The Prophet, therefore, now takes up this argument, and in speaking of the sacred city, doubtless refers to the sacredness of God
\rquote s name. His language implies, \emdash Thou hast chosen Jerusalem as a kind of royal residence; it was thy wish to be worshipped there, and now this city has become an object of the greatest. reproach to our neighbors. Thus he declares how God
\rquote s name was exposed to the reproaches of the Gentiles. He afterwards asserts the same of God\rquote
s people, not by way of complaint. when the Jews suffered these reproaches, for they deserved them by their sins, but the language is emphatic, and yet they were God\rquote s people. God\rquote s name w
as intimately bound up with that of his people, and whatever infamy the profane east upon them, reflected chiefly on God himself. Here Daniel places before the Almighty his own name; as if he had said, O Lord! be thou the vindicater of thine own glory, th
ou hast once adopted us on this condition, and may the memory of thy name be ever inscribed upon us; permit us not to be so reproachfully slandered, let not the Gentiles insult thee on our account. And yet he says this was done }{\i\fs20\cf13
on account of the iniquities of the people and of their fathers;}{\i\fs20 }{\fs20
by which expression he removes every possibility of doubt. 0h! how can it happen, that God will so lay his people prostrate? Why has he not spared at least his own name! Daniel, therefore, here testifies to his being jus
t, because the iniquity of the people and of their fathers had risen so high, that God was compelled to exercise such vengeance against them.
\par His next prayer is, }{\i\fs20\cf13 Do thou who art our God hear the prayer of thy servant, and his supplications, and cause thy face to shine forth}{\i\fs20 . }{\fs20
In these words Daniel wrestles with distrust, not for his own sake privately, but for that of the whole Church to whom he set forth the true method of prayer. And experience teaches all the pious how necessary this remedy is in those do
ubts which break into all our prayers, and make our earnestness and ardor in prayer grow dull and cold within us, or at least we pray without any composed or tranquil confidence, and this trembling vitiates whatever we had formerly conceived. As, therefor
e, this daily happens to all the pious when they leave off the duty of prayer for even a short period, and some doubt draws them off and shuts the door of familiar access to God, this is the reason why Daniel so often repeats the sentence}{\i\fs20\cf13
, Do thou, O Lord, hear the prayer of thy. servant}{\i\fs20 . }{\fs20 David also inculcates such sentiments in his prayers, and has the greatest necessity for acting so. And those who are truly exercised in praying feel how God\rquote
s servants have good cause for such language whenever they pray to him. But I will complete the rest to-morrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, as thou hast deigned to gather us once among thy people, and hast wished us also to bear thy name, and that of thine only-begotten Son; although we so often provoke thine anger by
our sins, and never cease to heap evil upon evil: Grant that we may never be exposed as a laughing-stock and spectacle, to the disgrace of thy sacred name. As, therefore, thou now seest the impious seizing all occasions of grossly slandering thyself, and
t
hy sacred gospel, and the name of thine only-begotten Son, do not permit them, I pray thee, petulantly to insult thee. May thy Spirit so govern us, that we may desire to glorify thy name. May it be glorified in spite of Satan and all the impious, until we
are gathered into that celestial kingdom which thou hast promised us in the same Christ our Lord.-Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Forty-Eighth
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 We yesterday commenced our comment on the passage in which Daniel asks the Almighty }{\i\fs20\cf13
to make his face to shine upon his own sanctuary}{\i\fs20 . }{\fs20
We are well aware how often this expression occurs in the Scriptures, where God is said to manifest his opposition by hiding his face, when he does not assist his own people, but hides himself as if he were forgetful of them. As Scripture everywhere co
mpares our calamities and adversities to darkness, therefore God in whose favor our happiness is placed is said to hide his face when he does not succor us; and again, he is said to render his face bright and conspicuous, when he gives us some sign of his
parental layout. God seemed for a long time to have deserted his sanctuary, and therefore the Prophet prays him }{\i\fs20\cf13 to make his face to shine}{\i\fs20 . }{\fs20 We must remark his expression; }{\i\fs20\cf13
upon thy sanctuary which is laid waste}{\i\fs20 . }{\fs20 We gather from it, that although the Prophet saw all things lost in a carnal sense, yet he neither despaired nor desisted from his prayers. And this rule must be noticed, \emdash God\rquote
s grace is not to be estimated by the present aspect of things, because he often shews himself angry with us. Our carnal reas
on must be overcome, if we wish to pray to God in adversity, as the Prophet here teaches us by his own example. For the sanctuary was cut off; its very devastation might have formed an excuse to Daniel and all the pious for offering their prayers no longe
r. What success could be hoped for in such a deplorable state of affairs? Daniel by this circumstance shews how he struggled on without allowing any obstacle to interrupt the course of his prayer. He adds, }{\i\fs20\cf13 for the Lord\rquote s sake}{
\i\fs20 ; }{\fs20 all the Hebrew doctors agree that the word }{\f30\fs20\cf10 ynda}{\fs20 , }{\i\fs20 Adoni, }{\fs20 when written with the great point }{\i\fs20 karnetz, }{\fs20
is taken for God alone; but in certain passages of Scripture it is as clearly used for the Mediator also. And very probably it has this sense here; although the Hebrews use this form }{\i\fs20\cf13 for God\rquote s sake}{\i\fs20 , }{\fs20
or for thy sake, when they make a direct, appeal to the Deity, yet I confess they often use the third person. But what necessity is there for flying to this harsher form of speech, when the other sense appears more appropriate to the passag
e? He will afterwards say, on account of thee, my God; but he says here, }{\i\fs20\cf13 for the Lord\rquote s sake}{\i\fs20 . }{\fs20
If, however, I had to contend with a person of a captious disposition, I confess I could not convince him from this passage; but if we weigh the Prophet\rquote s words w
ithout contention, we shall rather incline to this view of the subject. Here, therefore, he sets before God the Mediator by whose favor he hopes to obtain his request. Still, if any one prefers to apply this to God, let him retain his opinion. Let us now
proceed,.\emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:18\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3240\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 18.}{ My God, incline thine ear, and hear; open thine eyes, and behold our desolation\rquote
s, and the city which is called by thy name: for we do not present our supplications before thee for our righteousness, but for thy great mercies.\cell }{\b 18.}{ Inclina Deus mi, aurem tuam, et audi: eperi oculos tuos, et respice desolationes nostras,}{
\cf1 }{\cf13\super f489}{ et civitem super quam invocatum est nomen tuum, super eam,}{\cf1 }{\cf13\super f490}{ quia non propter justitias nostras nos prosternimus preces nostras coram facie tua, sed propter misericordias tuas}{\cf1 }{\cf13\super
f491}{ multas,}{\i vel, magnas.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3
\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3240\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2
\clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This short clause breathes a wonderful fervor and vehemence of prayer; for Daniel pours forth his words as if he were carried out of himself. God\rquote
s children are often in an ecstasy in prayer; they moan and plead with God, use various modes of speech and much tautology, and cannot satisfy themselves. In forms of speech, indeed, hypocrites are sometimes superior; they not only rival God\rquote
s sincere wors
hippers, but are altogether carried along by outward pomps, and by a vast heap of words in their prayers, they arrive at much elegance and splendor, and even become great rhetoricians. But Daniel here only displays some portion of his feelings; there is n
o doubt of his wishing to bear witness to the whole Church how vehemently and fervently he prayed with the view of inflaming others with similar ardor. In this verse, he says, }{\i\fs20\cf13 O my God, incline thine ear and hear.}{\i\fs20 }{\fs20
It would have been sufficient simply to hav
e said, hearken; but as God seemed to remain deaf notwithstanding so many prayers and entreaties, the Prophet begs him to incline his ear. There is a silent antithesis here, because the faithful had seemed to be uttering words to the deaf, while their gro
ans had been continually carried upwards to heaven during seventy years without the slightest effect. He adds next, }{\i\fs20\cf13 open thine eyes and see.}{\i\fs20 }{\fs20 For God\rquote
s neglecting to answer must have cast down the hopes of the pious, because the Israelites were treated so un
deservedly. They were oppressed by every possible form of reproach, and suffered the most grievous molestation in their fortunes as well as in everything else. Yet God passed by all these calamities of his people, as if his eyes were shut; and for this re
a
son Daniel now prays him to open his eyes. It is profitable to notice these circumstances with diligence, for the purpose of learning how to pray to God; first, when at peace and able to utter our petitions without the slightest disquietude, and next, whe
n
sorrow and anxiety seize upon all our senses, and darkness everywhere surrounds us; even then our prayers should be steadily continued in the midst of these great obstacles. And we gather at the same time, while God presses us to the very extremity of ou
r lives, how we ought to be still more importunate, because the new object; of this our severe affliction, is to awaken us amidst our slothfulness. Thus it is said in the Psalms, (}{\fs20\cf13\super <193206>}{\fs20
Psalm 32:6,) The saint will approach thee in an accepted time. Our op
portunity arises when the very vast necessities overwhelm us, because God then stirs us up, and, as I have said, corrects our slowness. Let us learn, therefore, to accustom ourselves to vehemence in prayer whenever God urges and incites us by stimulus of
this kind.
\par He next says, }{\i\fs20\cf13 Look upon our desolation\rquote s}{\i\fs20 \emdash of }{\fs20 this we have already said enough \emdash }{\i\fs20\cf13 and on the city on which thy name is called}{\i\fs20 . }{\fs20
Again Daniel sets before himself the sure foundation of his confidence, \emdash Jerusalem had been chosen as God\rquote s sanctuary. We know God\rquote s adoption to have been without repentance, as Paul says. (}{\fs20\cf13\super <451129>}{\fs20
Romans 11:29.) Daniel, therefore, here takes the very strongest method of appealing to God\rquote s honor, by urging his wish to be worshipped on Mount Zion, and by his destining Jerusalem for himself as a royal seat. The phrase, to be called by God
\rquote s name, means, reckoning either the place or the nation as belonging to God. For God\rquote s name is said to be called upon us, when we profess to be his people, and he distinguishes us by his mar
k, as if he would openly shew to the eyes of mankind his recognition of our profession. Thus God\rquote
s name was called upon Jerusalem, because his election had been celebrated already for many ages, and he had also gathered together one peculiar people, and pointed out a place where he wished sacrifices to be offered.
\par He adds afterwards, }{\i\fs20\cf13 Because we do not pour forth our prayers before thy face upon or through our own righteousness}{\i\fs20 ,}{\fs20 (}{\f30\fs20\cf10 yk}{\i\fs20 ki,}{\fs20 \'93but,\'94 is in my opinion put adversatively here,) }{
\i\fs20\cf13 but on account of thy many or great mercies}{\i\fs20 . }{\fs20 Daniel more clearly confirms what was said yesterday, shewing how his hope was founded in God\rquote
s mercy alone. But I have stated how he expresses his meaning more clearly by opposing two members of a sentence naturally contrary to each other.}{\i\fs20\cf13 Not in our righteousness}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 but in thy compassion
\rquote s}{\i\fs20 . }{\fs20 Although this comparison is not always put so distinctly, yet this rule must be held \emdash whenever the saints rely upon the grace of God, they renounce at the same time all their merits, and f
ind nothing in themselves to render God propitious. But this passage must be diligently noticed, where Daniel carefully excludes whatever opposes God\rquote
s gratuitous goodness; and he next shews how, by bringing forward anything of their own, as if men could deserve God\rquote s grace, they diminish in an equal degree from his mercy. Daniel\rquote
s words also contain , another truth, manifesting the impossibility of reconciling two opposite things, viz., the faithful taking refuge in God\rquote s mercy, and yet bringing anything o
f their own and resting upon their merits. As, therefore, a complete repugnance exists between the gratuitous goodness of God and all the merits of man, how stupid are those who strive to combine them, according to the usual practice of the Papacy! And ev
e
n now, those who do not yield willingly to God and his word, wish to throw a covering over their error, by ascribing half the praise to God and his mercy, and retaining the remainder as peculiar to man. But all doubt is removed when Daniel places these tw
o principles in opposition to each other, according to my former remark \emdash
the righteousness of man and the mercy of God. Our merits, in truth, will no more unite with the grace of God than fire and water, mingled in the vain attempt to seek some agreement between flyings so opposite. He next calls these mercies \'93great,\'94
as we previously remarked the use of a great variety of words to express the various ways in which the people were amenable to his judgment. Here, therefore, he implores God\rquote s mercies as both many and great, as the people\rquote
s wickedness had arrived at its very utmost pitch.
\par As for the following expression, }{\i\fs20\cf13 The people pour down their prayers before God,}{\i\fs20 }{\fs20 Scripture seems in some degree at variance with itself, through the frequent use of a differen
t metaphor, representing prayers as raised towards heaven. This phrase often occurs, \emdash
O God, we elevate or raise our prayers to thee. Here also, as in other places, the Spirit dictates a different form of expression, representing the faithful as casting d
own upon the ground their vows and prayers. Each of these expressions is equally suitable, because, as we said yesterday, both repentance and faith ought to be united in our prayers. But repentance throws men downwards, and faith raises them upwards again
.
At the first glance these two ideas do not seem easily reconciled; but by weighing these two members of a true and logical form of speech, we shall not find it possible to raise our prayers and vows to heaven, without depressing them, so to speak, to the
very lowest depths. For on the one hand, when the sinner comes into the presence of God, he must necessarily fall completely down, nay, vanish as if lifeless before him. This is the genuine effect of repentance. And in this way the saints cast down all th
eir prayers, whenever they suppliantly acknowledge themselves unworthy of the notice of the Almighty. Christ sets before us a picture of this kind in the character of the publican, who beats on his breast aid begs for pardon with a dejected countenance. (
}{\fs20\cf13\super <421813>}{\fs20
Luke 18:13.) Thus also the sons of God throw down their prayers in that spirit of humility which springs from penitence. Then they raise their prayers by faith for when God invites them to himself, and gives them the witness to his propitious disposi
tion, they raise themselves up and overtop the clouds, yea, even heaven itself. Whence this doctrine also shines forth Thou art a God who hearest prayer, as we read in the Psalms. (}{\fs20\cf13\super <196502>}{\fs20
Psalm 65:2.) In consequence of the faithful determining God to be propitious, they boldly approach his presence, and pray with minds erect, through an assurance that God is well pleased with the sacrifice which they offer. It follows:
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:19\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 19.}{ O Lord, hear; O Lord
, forgive; O Lord, hearken and defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.\cell }{\b\expnd0\expndtw-4 19.}{\expnd0\expndtw-4 Domine audi, Domine propitius esto, Domine attende, }{\i\expnd0\expndtw-4
vel, animadverte,}{\expnd0\expndtw-4 et fac, ne moreris propter te, Deus mi, quia nomen tuum invocatum est super urbem tuam, et super populum tuum.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here vehemence is better expre
ssed, as I have previously observed. For Daniel does not display his eloquence, as hypocrites usually do, but simply teaches by his example the true law and method of prayer. Without doubt, he was impelled by singular zeal for the purpose of drawing other
s
with him. God, therefore, worked in the Prophet by his Spirit, to render him a guide to all the rest, and his prayer as a kind of common form to the whole Church. With this intention, Daniel now relates his own conceptions. He had prayed without any witn
ess, but he now calls together the whole Church, and wishes it to become a witness of his zeal and fervor, and invites all men to follow this prescription, proceeding as it does not from himself but from God. }{\i\fs20\cf13 O Lord, hear}{\i\fs20 , }{
\fs20 says he; and next, }{\i\fs20\cf13 O Lord, be propitious}{\i\fs20 . }{\fs20
By this second clause he implies the continual and intentional deafness of the Almighty, because he was deservedly angry with the people. And we ought to observe this, because we foolishly wonder at God\rquote s not answering our prayers as soon as the wi
sh has proceeded from our lips. Its reason, too, must be noticed. God\rquote s slowness springs from our coldness and dullness, while our iniquities interpose an obstacle between ourselves and his ear. }{\i\fs20\cf13 Be thou}{\i\fs20 , }{\fs20 therefore,
}{\i\fs20\cf13 propitious, O Lord, that thou mayest hear.}{\i\fs20 }{\fs20 So the sentence ought to be resolved. He afterwards adds,}{\i\fs20\cf13 O Lord, attend}{\i\fs20 . }{\fs20
By this word Daniel means to convey, that while the people had in many ways and for a length of time provoked God\rquote s anger, they were unworthily oppressed by impious and cruel enemi
es, and that this severe calamity ought to incline God to pity them. }{\i\fs20\cf13 O Lord}{\i\fs20 , }{\fs20 therefore, he says, }{\i\fs20\cf13 attend and do not delay}{\i\fs20 . }{\fs20
Already God had cast away his people for seventy years, and had suffered them to be so oppressed by their enemies, as to cause the fai
thful the utmost mental despondency. Thus we perceive how in this passage the holy Prophet wrestled boldly with the severest temptation. He requests God not }{\i\fs20\cf13 to delay}{\i\fs20 }{\fs20
or put off. Seventy years had already passed away since God had formally cast off his people, and had refused them every sign of his good will towards them.
\par The practical inference from this passage is the impossibility of our praying acceptably, unless we rise superior to whatever befalls us; and if we estimate God\rquote s favor according to our own
condition, we shall lose the very desire for prayer, nay, we shall wear away a hundred times over in the midst of our calamities, and be totally unable to raise our minds up to God. Lastly, whenever God seems to have delayed for a great length of time, h
e must be constantly entreated }{\i\fs20\cf13 not to delay}{\i\fs20 . }{\fs20 He next adds, }{\i\fs20\cf13 For thine own sake, O , my God.}{\i\fs20 }{\fs20
Again, Daniel reduces to nothing those sources of confidence by which hypocrites imagine themselves able to obtain God\rquote s favor. Even if one clause of the sentence is not actually the opposite of the other, as it was before, yet when he says, }{
\i\fs20\cf13 for thy sake}{\i\fs20 , }{\fs20 we may understand the inference to be, therefore not for our own sakes. He confirms this view by the remainder of the context, }{\i\fs20\cf13 For thy sake, O my God, because thy nam
e has been invoked upon thy city}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 and upon thy people}{\i\fs20 . }{\fs20
We observe, then, how Daniel left no means untried for obtaining his request, although he relied on his gratuitous adoption, and never doubted God\rquote s propitious feelings towards his own people.
He finds indeed no cause for them either in mortals or in their merits, but he wishes mankind perpetually to behold his benefits and to continue steadfast to the end. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:20-21\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 20.}{
And whiles I was speaking, and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God;\cell }{\b 20.}{ Et adhuc ego loquens,}{\cf1 }{\cf13\super f492}{\cf1
}{et precarer, et confiterer peecatum meum, et peccatum populi mei Israel, et prosternerem,}{\cf1 }{\cf13\super f493}{ precationem meam coram Jehova Deo meo, super montem}{\cf1 }{\cf13\super f494}{ sanctuarii Dei me.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 21.}{ Yea, whiles I }{\i was }{
speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.\cell }{\b 21.}{
Cum, inquam, loquerer in precatione mea, tunc vir Gabriel quem videram in visione principio voluntam volatu, tetigit me circa tempus oblationis vespertinae.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par As to the translation, some take it as I do; others say \'93flying swiftly,\'94 implying fatigue and alacrity. Some derive the word for \'93flying\'94 from }{\f30\fs20\cf10 \'e3w[}{\fs20 , }{\i\fs20 gnof, }{\fs20 which signifies to fly,
and they join it with its own participle, which is common Hebrew; others again think it derived from }{\f30\fs20\cf10 \'e3[y}{\fs20 , }{\i\fs20 yegnef; }{\fs20 signifying to fatigue, and then explain it metaphorically as flying hastily.}{\fs20\cf1 }{
\fs20\cf13\super f495}{\fs20
\par Here Daniel begins to shew us that his prayers were by no m
eans useless, nor yet without their fruit, as Gabriel was sent to elevate his mind with confidence, and to lighten his grief by consolation. He next sets him forth as a minister of the grace of God to the whole Church, to inspire the faithful with the hop
e of a speedy return to their country, and to encourage them to bear their afflictions until God should open a way for their return. Next, as to ourselves, we need not wonder at God\rquote
s refusing at times an answer to our prayers, because those who seem to pra
y far better than the rest scarcely possess a hundredth part of the zeal and fervor required. On comparing our method of prayer with this vehemence of the Prophet, surely we are in truth very far behind him; and it is by no means surprising, if, while the
difference is so great, the success should be so dissimilar. And yet we may be assured that our prayers will never be in vain, if we follow the holy Prophet at even a long interval. If the limited amount of our faith hinders our prayers from emulating the
Prophet\rquote s zeal, yet God will nevertheless listen to them, so long as they are founded in faith and penitence. Daniel says, therefore, }{\i\fs20\cf13 While I was as yet speaking, and praying, and confessing my sin and the sin of my people Israel}{
\i\fs20 . }{\fs20 First of all, we must notice how the Holy Spirit here purposely dictated to the Prophet, how God\rquote
s grace would be prepared for and extended to all the wretched who fly to it and implore it. The Prophet, therefore, shews why we are so destitute of help, for if pain occasions so muc
h groaning, yet we never look up to God, from whom consolation is always to be sought in all evils. He thus exhorts us to the habit of prayer by saying his requests were heard. He does not bring forward any singular example, but, as I have already said, h
e
pronounces generally that the prayers of those who seek God as a deliverer will never be either vain or unfruitful. I have shewn how our supplications do not always meet with either the same or equal attention, since our torpor requires God to differ in
the help which he supplies. But in this way the Prophet teaches us how those who possess true faith and repentance, however slight, will never offer up their prayers to God in vain.
\par He next adds what is necessary to conciliate God\rquote s favor, namely, that men should anticipate God\rquote s judgment by condemning themselves. So he asserts, }{\i\fs20\cf13 He confessed his sin and that of his people}{\i\fs20 . }{\fs20
He does not speak here of one kind of sin, but under the word }{\f30\fs20\cf10 afj}{\fs20 , }{\i\fs20 cheta, }{\fs20 he comprehends all kinds of wickedness; as if he had said, when
I was confessing myself as steeped in sin and drowned in iniquity, I confessed the same on behalf of my people. We must notice also the phrase, }{\i\fs20\cf13 the sin of my people Israel}{\i\fs20 . }{\fs20
He might have omitted this noun, but he wished to testify before God to the Church
being guilty and without the slightest hope of absolution, unless God, whom they had so deservedly offended, was graciously pleased to reconcile them to himself. But the first clause is more worthy of notice, where Daniel relates the confession of his ow
n sins before God. We know what Ezekiel says, or rather the Spirit speaking through his mouth. (}{\fs20\cf13\super <261414>}{\fs20
Ezekiel 14:14.) For God names the three most perfect characters which had then existed in the world, and includes Daniel among them, although he was then
living. Although Daniel was an example of angelic justice, and is celebrated by so remarkable an honor, yet, if even he were before me, and were to entreat me for this state, I would not listen to him, but I would free him only on account of his own righ
t
eousness. As, therefore, God so extols his own Prophet, and raises him on high as if he were beyond all the pollution and vices of the world, where shall we find a man upon earth who can boast himself free from every stain and failing? Let the most perfec
t characters be brought before us \emdash
what a difference between them and Daniel! But even he confesses himself a sinner before God, and utterly renounces his own righteousness, and openly bears witness to his only hope of salvation being placed in the mere me
rcy of God. Hence Augustine with much wisdom often cites this passage against the followers of Pelagius and Celestius. We are well aware with what specious pretenses these heretics obscured God\rquote s grace, when they argued that God\rquote
s sons ought not always to
remain in prison, but to reach the goal. The doctrine indeed is passable enough, that the sons of God ought to be free from all fault, but where is such integrity really found? Augustine, therefore, with the greatest propriety, always replied to those tri
flers by shewing that no one ever existed so just in this world as not to need God\rquote
s mercy. For had there been such a character, surely the Lord, who alone is a fitting judge, could have found him. But he asserts his servant Daniel to be among the most perf
ect, if three only are taken from the beginning of the world. But as Daniel casts himself into the flock of sinners, not through any feigned pretense or humility, but when uttering the fullness of his mind before God, who shall now claim for himself great
er sanctity than this? }{\i\fs20\cf13 When, therefore, I confess my sins before the face of my God}{\i\fs20 . }{\fs20
Here surely there is no fiction, whence it follows that those who pretend to this imaginary perfection are demons in human shape, as Castalio and other cynics, or rather dogs like him.
\par We must therefore cling to this principle: no man, even if semi-angelic, can approach God, unless he conciliates his favor by sincere and ingenuous confession of his sins, as in reality a criminal before God. This, then, is our righteousness,
to confess ourselves guilty in order that God may gratuitously absolve us. These observations, too, respecting the Israelites concern us also, as we observe from the direction which Christ has given us to say, Forgive us our trespasses. (}{
\fs20\cf13\super <400612>}{\fs20 Matthew 6:12; }{\fs20\cf13\super <421104>}{\fs20
Luke 11:4.) For whom did Christ wish to use this petition? Surely all his disciples. If any one thinks that he has no need of this form of prayer, and this confession of sin, let him depart from the school of Christ, and enter into a herd of swine.
\par He now adds, }{\i\fs20\cf13 Upon the mountain of the sanctuary of my God.}{\i\fs20 }{\fs20
Here the Prophet suggests another reason for his being heard, namely, his anxiety for the common welfare and safety of the Church. For whenever any one studies his own private interests, and is careless of his neighbor\rquote
s advantage, he is unworthy to obtain anything before God. If, therefore, we desire our prayers to be pleasing to God, and to produce useful fruit, let us learn to unite the whole body of the Church with us, and not onl
y to regard what is expedient for ourselves, but what will tend to the common welfare of all the elect people. }{\i\fs20\cf13 While, therefore,}{\i\fs20 }{\fs20 says he, }{\i\fs20\cf13 I was yet speaking, and in the midst of my prayer}{\i\fs20 . }{\fs20
It appears that Daniel prayed not only with his affections, but bro
ke forth into some outward utterance. It is quite true that this word is often restricted to mental utterance; for even when a person does not use his tongue, he may be said to speak when he only thinks mentally within himself. But since Daniel said, }{
\i\fs20\cf13 When I was yet speaking in my prayer}{\i\fs20 , }{\fs20
he seems to have broken forth into some verbal utterance; for although the saints do not intend to pronounce anything orally, yet zeal seizes upon them, and words at times escape them. There is another reason also for this:
we are naturally slow, and then the tongue aids the thoughts. For these reasons Daniel was enabled not only to conceive his prayers silently and mentally, but to utter them verbally and orally.
\par He next adds, }{\i\fs20\cf13 Gabriel came}{\i\fs20 ; }{\fs20 but I cannot complete my comments on this occurrence to-day.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, that we may learn more and more fully to probe ourselves, and to discover the faults of which we are guilty: nay, may the serious weight of our wickedness trul
y humble us when we come into thy sight, and call upon thee even from the lowest depths. May we never cease to hope for thy grace; may we be elevated by that hope to the highest heavens, and be firmly assured that thou wilt always prove thyself a propitio
u
s Father to us. And as thou hast granted us a Mediator who may procure favor for us from thee, may we never hesitate to approach thee familiarly, through reliance on him. Whenever our miseries induce us to despair, may we never succumb to it; but with unc
o
nquered fortitude of mind, may we persevere in invoking thy name and imploring thy pity, until we perceive the fruit of our prayers, and after being freed from all warfare, may we at length arrive at that blessed rest which is laid up for us in heaven, by
the same, Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Forty Ninth
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
In the last Lecture we explained the appearance of the angel to Daniel, who satisfied the eagerness of his desires. For he prayed with great earnestness when he perceived the time to have elapsed whic
h God had fixed beforehand by the mouth of Jeremiah, while the people still remained in captivity. (}{\fs20\cf13\super <242511>}{\fs20
Jeremiah 25:11.) We have shewn how the angel was sent by God to the holy Prophet, to alleviate his sorrow and to remove the pressure of his anxiety. He called the angel }{\i\fs20 a man, }{\fs20
because he took the form of a man, as we have already stated. One thing only remains \emdash his saying, }{\i\fs20\cf13 the vision was offered to him about the time of the evening sacrifice}{\i\fs20 . }{\fs20
Already seventy years had passed away, during which Daniel
had never observed any sacrifice offered; and yet he still mentions sacrifices as if he were in the habit of attending daily in the Temple, which was not really in existence. Whence it appears how God\rquote
s servants, though deprived of the outward means of gr
ace for the present moment, are yet able to make them practically useful by meditating upon God, and the sacrifices, and other rites, and ceremonies of His institution. If any one in these days is cast into prison, and even prohibited from enjoying the Lo
rd\rquote
s Supper to the end of his life, yet he ought not on that account to cast away the remembrance of that sacred symbol; but should consider within himself every day, why that Supper was granted us by Christ, and what advantages he desires us to derive from
it. Such, then, we perceive were the feelings of the holy Prophet, because he speaks of these daily sacrifices as if then in actual use. Yet we know them to have been abolished, and he could not have been present at them for many years, although during t
hat period the Temple was standing. Now let us go forward, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:22\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 22.}{ And he informed}{\i me, }{
and talked with me, and said, Daniel, I am now come forth to give thee skill and understanding.\cell }{\b 22.}{ Et docuit me, et loquutus est mecum, et dixit, Daniel, nunc exivi ut te intelligere facerem intelligentiam.}{\cf1 }{\cf13\super f496}{\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the angel prepares the Prophet\rquote s mind by saying,}{\i\fs20 }{\i\fs20\cf13 he came from heaven to teach him. I went forth}{\i\fs20 , }{\fs20 says he}{\i\fs20\cf13 , to cause thee to understand.}{\i\fs20 }{\fs20 For Dani
el ought to understand from this angel\rquote
s duty, what he ought himself to do. As God had deigned to honor him so highly by setting before him one of his angels as his master and teacher, the Prophet ought not to neglect so singular a favor, lest he should se
em ungrateful to God. We now understand why the angel testifies to }{\i\fs20\cf13 his coming to teach the Prophet}{\i\fs20 . }{\fs20 And we also ought to reflect upon this whenever we enter God\rquote
s Temple, or read any passage of holy Scripture, and acknowledge teachers to be sent to us from
God to assist us in our ignorance, and to interpret the Scriptures for us. We ought also to admit Scripture to be given to us to enable us to find there whatever would otherwise be hidden from us. For God opens, as it were, his own heart to us, when he m
akes known to us his secrets by means of the Law, and the Prophets, and his Apostles also. Thus, Paul shews the gospel to be preached for the obedience of the faith, (}{\fs20\cf13\super <450105>}{\fs20
Romans 1:5;) as if he had said, we shall not escape with impunity, unless we obedi
ently embrace the doctrine of the gospel; otherwise, we do our utmost to frustrate the designs of God and elude his counsels, unless we faithfully obey his word. It follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:23\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 23.}{ At the beginning of thy supplications the commandment came forth, and I am come to shew }{\i
thee; }{for thou }{\i art }{greatly beloved: therefore understand the matter, and consider the vision.\cell }{\b 23.}{ Principio precationum tuarum exivit verbum, et ego veni ut annuntiarem, quia tu desideriorum vir,}{\cf1 }{\cf13\super f497}{
itaque intellige in sermone, et intellige in visione.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the angel not only exacts docility from the Prophet, but also exhorts him to greater attention. We shall afterwards perceive that this singular and extraordinar
y prophecy needed no common study. This is the reason why the angel not only commands Daniel to receive his message with the obedience of faith, but also to pay greater attention than usual, because this was an important and singular mystery. He states fi
rst of all \emdash }{\i\fs20\cf13 the word went forth from the time when the Prophet began to pray}{\i\fs20 . }{\fs20
I will not delay by reciting the opinions of others, because I think I understand the genuine sense of the passage; namely, God heard the prayers of his servant, and then promulgated what he had already decreed. For by the word \'93went forth\'94
he expresses the publication of a decree which had formerly been made; it was then issued just as the decrees of princes are said to go forth when they are publicly spread abroad. God had determined what he would do, directly Daniel had ceased, for God
\rquote s counsel would never fail of its accomplishment; but he here points out the impossibility of the prayers of his saints being in vain, because he grants them the very thing which he would have bes
towed had they not prayed for them, as if he were obedient to their desires, and approved of their conduct. It is clear enough, that we can obtain nothing by our prayer, without God\rquote
s previous determination to grant it; yet these points are not contrary to each other; for God attends to our prayers, as it is said in the Psalms, \emdash
-He performs our wishes, and yet executes what he had determined before the creation of the world. (}{\fs20\cf13\super <19E519>}{\fs20 Psalm 145:19.) He had predicted by Jeremiah, (}{\fs20\cf13\super <242511>}{\fs20 Jeremiah 25:11,) a
s we have remarked before, the close of the people\rquote s exile in seventy years; Daniel already knew this, as he related at the beginning of the chapter, yet he did not relax in his prayers, for he knew that God\rquote
s promises afford us no ground or occasion for sloth or listlessness. The Prophet, therefore, prayed, and God shews how his desires were by no means vain as they concerned the welfare of the whole Church. He next states \emdash }{\i\fs20\cf13
the word went forth as soon as Daniel began to pray}{\i\fs20 ; }{\fs20 that is, as soon as he opened his lips he was divinely answered. He afterwards adds, }{\i\fs20\cf13 he came to make this known, because}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13
thou art a desirable man}{\i\fs20 . }{\fs20 Some take the word \'93desirable\'94 actively, as if Daniel glowed with intense zeal; but this is forced and contrary to the usage of
the language. Without doubt, the Prophet uses the word in the sense of acceptance with God, and the majority of interpreters fully agree with me. The angel therefore announces his arrival on behalf of Daniel, because he was in the enjoyment of God\rquote
s favor.
And this is worthy of notice, for we gather from the passage the impossibility of our vows and prayers acquiring favor for us before God, unless we are already embraced by his regards; for in no other way do we find God propitious, than when we flee by f
a
ith to his loving-kindness. Then, in reliance upon Christ as our Mediator and Advocate, we dare to approach him as sons to a parent. For these reasons our prayers are of no avail before God, unless they are in some degree founded in faith, which alone rec
o
nciles us to God, since we can never be pleasing to him without pardon and remission of sins. We observe also, the sense in which the saints are said to please God by their sometimes failing to obtain their requests. .For Daniel was subject to continual g
r
oaning for many years, and was afflicted by much grief; and yet he never perceived himself to have accomplished anything worthy of his labors. he might really conclude all his labor to be utterly lost, after praying so often and so perseveringly without e
f
fect. But the angel meets him finally and testifies to his acceptance with God, and enables him to acknowledge that he had not suffered any repulse, although he had failed to obtain the object of his earnest desires. Hence, when we become anxious in our t
houghts, and are induced to despair through the absence of all profit or fruit from our prayers, and through the want of an open and immediate answer, we must derive this instruction from the angel\rquote
s teaching, Daniel, who was most acceptable to God, was heard at length, without being permitted to see the object of his wishes with his bodily eyes. He died in exile, and never beheld the performance of the Prophet\rquote
s prophecies concerning the happy state of the Church, as if immediately preparing to celebrate it
s triumphs. At the end of the verse, as I have already mentioned, the angel stimulates Daniel to greater zeal, and urges him to apply his mind and all his senses attentively to understand the prophecy which the angel was commanded to bring before him. It
now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:24\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 24.}{
Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to
bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.\cell }{\b 24.}{ Septuaginta hebdomades finitae sunt super populum tuum et super urbem tuam sanctum,}{\cf1 }{\cf13\super f498}{
ad claudendum scelus, et obsignandum peccatum, et expiandam iniquitatem, et adducendam justitiam aeternam, et obsignandam visionem,}{\cf1 }{\cf13\super f499}{ et prophetiam, et ungendum sanctum sanctorum.}{\cf1 }{\cf13\super f500}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This passage has been variously treated, and so distracted, and
almost torn to pieces by the various opinions of interpreters, that it might be considered nearly useless on account of its obscurity. But, in the assurance that no prediction is really in vain, we may hope to understand this prophecy, provided only we a
re attentive and teachable according to the angel\rquote s admonition, and the Prophet\rquote
s example. I do not usually refer to conflicting opinions, because I take no pleasure in refuting them, and the simple method which I adopt pleases me best, namely, to expound w
hat I think delivered by the Spirit of God. But I cannot escape the necessity of confuting\rquote
various views of the present passage. I will begin with the Jews, because they not only pervert its sense through ignorance, but through shameful impudence. Whenever they\rquote
re exposed to the light which shines from Christ, they instantly turn their backs in utter shamelessness, and display a complete want of ingenuousness. They are like dogs who are satisfied with barking. In this passage especially, they betray their
petulance, because with brazen forehead they elude the Prophet\rquote
s meaning. Let us observe, then, what they think, for we should condemn them to little purpose, unless we can convict them by reasons equally firm and certain. When Jerome relates the teaching
of the Jews who lived before his own day, he attributes to them greater modesty and discretion then their later descendants have displayed. He reports their confession, that this passage cannot be understood otherwise than of the advent of Messiah. that p
e
rhaps Jerome was unwilling to meet them in open conflict, as he was not fully persuaded of its necessity, and therefore he assumed more than they had allowed. I think this very probable, for he does not let fall a single word as to what interpretation he
a
pproves, and excuses himself for bringing forward all kinds of opinions without any prejudice on his part. Hence, he dares not pronounce whether or not the Jewish interpreters are more correct than either the Greek or the Latin, but leaves his readers ent
irely in suspense. Besides, it is very clear that all the Rabbis expounded this prophecy of Daniel\rquote
s, of that continual punishment which God was about to inflict upon his people after their return from captivity. Thus, they entirely exclude the grace of God
, and blame the Prophet, as if he had committed an error in thinking that God would be propitious to these miserable exiles, by restoring them to their homes and by rebuilding their Temple. According to their view, the seventy weeks began at the destructi
on of the former Temple, and closed at the overthrow of the second. In one point they agree with us, \emdash in considering the Prophet to reckon the weeks not by days but by years, as in Leviticus. (}{\fs20\cf13\super <032508>}{\fs20
Leviticus 25:8.) There is no difference between us and the Jews in numbering the years; they confess the number of years to be 490, but disagree with us entirely as to the close of the prophecy. They say \emdash as I have already hinted \emdash
the continual calamities which oppressed the people are here predicted. The Prophet hoped the end of their troubles was fast approaching, as God had testified by Jeremiah his perfect satisfaction with the seventy years of captivity. They say also
\emdash the people were miserably harassed by their enemies again overthrowing their second T
emple; thus they were deprived of their homes, and the ruined city became a sorrowful spectacle of devastation and disaster. In this way, I shewed how they excluded the grace of God; and to sum up their teaching shortly, this is its substance, \emdash
the Prophe
t is deceived in thinking the state of the Church would improve at the close of the seventy years, because seventy weeks still remained; that is, God multiplied the number in this way, for the purpose of chastising them, until at length he would abolish t
h
e city and the Temple, disperse their nation over the whole earth and destroy their very name, until at length the Messiah whom they expected should arrive. This is their interpretation, but all history refutes both their ignorance and their rashness. For
,
as we shall afterwards observe, all who are endued with correct judgment will scarcely approve of this, because all historians relate the lapse of a longer period between the monarchy of Cyrus, and the Persians, and the coming of Christ, than Daniel here
computes. The Jews again include the years which occurred from the ruin of the former Temple to the advent of Christ, and the final overthrow of their city. Hence, according to the commonly received opinion, they heap together about six hundred years. I s
hall afterwards state how far I approve of this computation, and how far I differ from it. Clearly enough, however, the Jews are both shamefully deceived and deceive others, when they thus heap together different periods without any judgment.
\par A positive ref
utation of this error is readily derived from the prophecy of Jeremiah, from the beginning of this chapter, and from the opinion of Ezra. That deceiver and impostor, Barbinel, who fancies himself the most acute of all the Rabbis, thinks he has a convenien
t
way of escape here, as he eludes the subject by a single word, and answers only one objection. But I will briefly shew how he plays with frivolous trifles. By rejecting Josephus, he glories in an easy victory. I candidly confess that I cannot place confi
d
ence in Josephus either at all times or without exception. But what conclusions do Barbinel and his followers draw from this passage? Let us come to that prophecy of Jeremiah which I have mentioned, and in which he takes refuge. He says, the Christians ma
k
e Nebuchadnezzar reign forty-five years, but he did not complete that number. Thus he cuts off half a year, or perhaps a whole one, from those monarchies. But what is this to the purpose? Because 200 years will still remain, and the contention between us
c
oncerns this period. We perceive then how childishly he trifles, by deducting five or six years from a very large number, and still there is the burden of 200 years which he does not remove. But as I have already stated, that prophecy of Jeremiah concerni
ng the seventy years remains immovable. But when do they begin? From the destruction of the Temple? This will not suit at all.
\par Barbinel makes the number of the years forty-nine or thereabouts, from the destruction of the Temple to the reign of Cyrus. But we
previously perceived the Prophet to be then instructed concerning the close of the captivity. Now, that impudent fellow and his followers are not ashamed to assert that Daniel was a bad interpreter of this part of Jeremiah\rquote
s prophecy, because he thought t
he punishment completed, although some time yet remained. Some of the Rabbis make this assertion, but its frivolous character appears from this, Daniel does not here confess any error, but confidently affirms that he prayed in consequence of his learning:
from the book of Jeremiah the completion of the time of the captivity. Then Ezra uses the following words, \emdash
When the seventy years were completed, which God had predicted by Jeremiah, he stirred up the spirit of Cyrus, king of Persia, to free the people in the first year of his monarchy. (}{\fs20\cf13\super <270101>}{\fs20
Daniel 1:1.) Here Ezra openly states, that Cyrus gave the people liberty by the secret impulse of the Spirit. Had the Spirit of God become forgetful, when he hastened the people\rquote s return? For then we must necessari
ly convict Jeremiah of deception and falsehood, while Ezra treats the people\rquote s return as an answer to the prophecy. On the other hand, they cite a passage from the first chapter of Zechariah, (}{\fs20\cf13\super <380112>}{\fs20
Zechariah 1:12,) Wilt thou not, O Lord, pity thy city J
erusalem, because the seventy years are now at an end? But here the Prophet does not point out the moment at which the seventy years were finished, but while some portion of the people had returned to their country by the permission of Cyrus, and the buil
d
ing of the Temple was still impeded, after a lapse of twenty or thirty years, he complains of God not having completely and fully liberated his people. Whether or not this is so, the Jews must explain the beginning of the seventy years from the former exi
l
e before the destruction of the Temple; otherwise the passages cited from Daniel and Ezra would not agree. We are thus compelled to close these seventy years before the reign of Cyrus, as God had said he should then put all end to the captivity of his peo
ple, and the period was completed at that point.
\par Again, almost all profane writers reckon 550 years from the reign of Cyrus to the advent of Christ.
\par I do not hesitate to suppose some error here, because no slight difficulty would remain to us on this calcul
ation, but I shall afterwards state the correct method of calculating the number of years. Meanwhile, we perceive how the Jews in every way exceed the number of 600 years, by comprehending the .seventy years\rquote
captivity under these seventy weeks; and then they add the time which elapsed from the death of Christ to the reign of Vespasian. But the facts themselves are their best refutation. For the angel says, }{\i\fs20\cf13 the seventy weeks were finished.}{
\i\fs20 }{\fs20 Barbinel takes the word }{\f30\fs20\cf10 \u730\'b0tj}{\i\fs20 , chetek, }{\fs20 for \'93to cut off,\'94 and wishes us
to mark the continual miseries by which the people were afflicted; as if the angel had said, the time of redemption has not yet arrived, as the people were continually wretched, until God inflicted upon them that final blow which was a desperate slaughte
r. But when this word is taken to mean to \'93terminate\'94 or \'93finish,\'94 the angel evidently announces the conclusion of the seventy weeks here. That impostor contends with this argument \emdash
weeks of years are here used in vain, unless with reference to the captivi
ty. This is partially true, but he draws them out longer than he ought. Our Prophet alludes to the seventy years of Jeremiah, and I am surprised that the advocates of our side have not considered this, as no one suggests any reason why Daniel reckons year
s
by weeks. Yet we know This figure to be purposely used, because he wished to compare seventy weeks of years with the seventy years. And whoever will take the trouble to consider this likeness or analogy, will find the Jews slain with their own sword. For
the Prophet here compares God\rquote
s grace with his judgment; as if he had said, the people have been punished by an exile of seventy years, but now their time of grace has arrived; nay, the day of their redemption has dawned, and it shone forth with continual
splendor, shaded, indeed, with a few clouds, for 490 years until the advent of Christ. The Prophet\rquote s language must be interpreted as follows, \emdash
Sorrowful darkness has brooded over you for seventy years, but God will now follow up this period by one of favo
r of sevenfold duration, because by lightening your cares and moderating your sorrows, he will not cease to prove himself propitious to you even to the advent of Christ. This event was notoriously the principal hope of the saints who looked forward to the
appearance of the Redeemer.
\par We now understand why the angel does not use the reckoning\rquote of years, or months, or days, but weeks of years, because this has a tacit reference to the penalty which the people had endured according to the prophecy of Jeremiah.
On the other hand, this displays God\rquote s great loving kindness, since he manifests a regard for his people up to the period of his setting forth their promised salvation in his Christ. }{\i\fs20\cf13 Seventy weeks}{\i\fs20 , }{\fs20 then, says he, }{
\i\fs20\cf13 were finished upon thy people, and upon thy holy city}{\i\fs20 . }{\fs20
I do not approve of the view of Jerome, who thinks this an allusion to the rejection of the people; as if he had said, the people is thine and not mine. I feel sure this is utterly contrary to the Prophet\rquote s intention. He asserts the people and
city to be here called Daniel\rquote
s, because God had divorced his people and rejected his city. But, as I said before, God wished to bring some consolation to his servant and all the pious, and to prop them up by this confidence during their oppression by thei
r enemies. For God had already fixed the time of sending the Redeemer. The people and the city are said to belong to Daniel, because, as we saw before, the Prophet was anxious for the common safety of His nation, and the restoration of the city and Temple
. Lastly, the angel confirms his previous expression \emdash God listened to his servant\rquote s prayer, and promulgated the prophecy of future redemption. The clause which follows convicts the Jews of purposely corrupting Daniel\rquote
s words and meaning, because the angel says, }{\i\fs20\cf13 the time was finished for putting an end to wickedness, and for sealing up sins, and for expiating iniquity}{\i\fs20 . }{\fs20 We gather from this clause, God\rquote
s compassionate feelings for His people after these seventy weeks were over. For what purpose did God determi
ne that time? Surely to prohibit sin, to close up Wickedness, and to expiate iniquity. We observe no continuance of punishment here, as the Jews vainly imagine; for they suppose God always hostile to his people, and they recognize a sign of most grievous
offense in the utter destruction of the Temple. The Prophet, or rather the angel, gives us quite the opposite view of the case, by explaining how God wished to finish and close up their sin, and to expiate their iniquity He afterwards adds, }{
\i\fs20\cf13 to bring in everlasting righteousness}{\i\fs20 . }{\fs20
We first perceive how joyful a message is brought forward concerning the reconciliation of the people with God; and next, something promised far better and more excellent than anything which had been granted under the law, and even u
nder the flourishing times of the Jews under David and Solomon. The angel here encourages the faithful to expect something better than what their fathers, whom God had adopted, had experienced. There is a kind of contrast between the expiation\rquote
s under the
law and this which the angel announces, and also between the pardon here promised and that which God had always given to his ancient people; and there is also the same contrast between the eternal righteousness and that which flourished under the law.
\par He next adds, }{\i\fs20\cf13 To seal up the vision and the prophecy}{\i\fs20 . }{\fs20 Here the word \'93to seal\'94 may be taken in two senses. Either the advent of Christ should sanction whatever had been formerly predicted \emdash
and the metaphor will imply this well enough \emdash or we may take it otherw
ise, namely:, the vision shall be sealed up, and so finally closed that all prophecies should cease. Barbinel thinks he points out a great absurdity here, by stating it to be by no means in accordance with God\rquote
s character, to deprive his Church of the rema
rkable blessing of prophecy. But that blind man does not comprehend the force of the prophecy, because he does not understand anything about Christ. We know the law to be distinguished from the gospel by this peculiarity,-they formerly had a long course o
f prophecy according to the language of the Apostle. (}{\fs20\cf13\super <580101>}{\fs20
Hebrews 1:1.) God spake formerly in various ways by prophets, but in these last times by his only-begotten Son. Again, the law and the prophets existed until John, says Christ. (}{\fs20\cf13\super <401111>}{\fs20 Matthew 11:11-13; }{\fs20\cf13\super
<421616>}{\fs20 Luke 16:16; }{\fs20\cf13\super <420728>}{\fs20
Luke 7:28.) Barbinel does not perceive this difference, and as I have formerly said, he thinks he has discovered an argument against us, by asserting that the gift of prophecy ought not to be taken away. And, truly, we
ought not to be deprived of this gift, unless God desired to increase the privilege of the new people, because the least in the kingdom of heaven is superior in privilege to all the prophets, as Christ elsewhere pronounces. tie next adds, }{\i\fs20\cf13
that the Holy of Holies may be anointed}{\i\fs20 .}{\fs20
Here, again, we have a tacit contrast between the anointings of the law, and the last which should take place. Not only is consolation here offered to all the pious, as God was about to mitigate the punishment which he had inflicted
, but because he wished to pour forth the fullness of all his pity upon the new Church. For, as I have said, the Jews cannot escape this comparison on the part of the angel between the state of the Church under the legal and the new covenants; for the lat
ter privileges were to be far better, more excellent, and more desirable, than those existing in the ancient Church from its commencement. But the rest to-morrow.}{\fs20\cf1 }{\fs20\cf13\super f501}{\fs20
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, as through our extreme blindness, we cannot gaze upon open
daylight, that we may be enlightened by thy Spirit. May we profit by all thy prophecies by which thou wishest to direct us to thine only-begotten Son; embrace him with true and certain faith, and remain obedient to him as our ruler and guide; and after we
have passed through this world, may we at length arrive at that heavenly rest which has been obtained for us by the blood of the same thy Son. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Fiftieth
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 We began yesterday to shew how foolishly the Rabbis corrupt by their comments this prop
hecy of which we are now treating; for they suppose the angel to be treating of the continual wrath of God which the Jewish people had partially experienced, and which was still to be of longer duration and greater severity, according to their supposition
. We have explained how openly this is opposed to the words of Daniel, who here promises the return of God\rquote
s favor to his people, and then shews the object and intention of the Holy Spirit. By this consolation he wished to lighten the sorrow of the holy man
whom we have already seen to be extremely anxious about the state of the Church which he then perceived to be so deplorable. The phrase on which we have already commented confirms the same point, for the angel promises, at the arrival of the predicted pe
riod, }{\i\fs20\cf13 an end to sin and wickedness, and iniquity, because iniquity should then be expiated}{\i\fs20 . }{\fs20 He next promises }{\i\fs20\cf13 the approach of eternal righteousness}{\i\fs20 ; }{\fs20 and lastly adds, }{\i\fs20\cf13
the sealing of the vision and prophecy, together with the spiritual anointing of the Holy of Holies}{\i\fs20 . }{\fs20
Every one admits this to be a promise of a blessing more excellent than anything under the law. No other interpretation can possibly be received than that which refers it to the advent of Christ, and the entire restoration of the Church of God. Ot
her arguments follow. For the Prophet adds what I shall repeat again, for I must explain more fully what I now only casually run through.
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:25\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 25.}{ Know therefore and understand, }{\i that }{
from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, }{\i shall be }{seven weeks, and threescore and two weeks: The street shall be built again, and the wall, even in troublous times.\cell }{\b 25.}{
Cognosces ergo et intelliges,}{\cf1 }{\cf13\super f502}{ ab exitu verbi de reditu,}{\cf1 }{\cf13\super f503}{ et de aedificanda Jerosolyma usque ad Christum ducem hebdomadas septam, et hebdomadas sexaginta duas, et reducetur,}{\cf1 }{\cf13\super
f504}{ et re-aedificabutur platea,}{\cf1 }{\cf13\super f505}{ et murus, idque in angustia temporum.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3690\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel here repe
ats the divisions of time already mentioned. He had previously stated seventy weeks; but he now makes two portions, one of seven weeks, and the other of sixty-two. There is clearly another reason why he wished to divide into two parts the number used by t
h
e angel. One portion contains seven weeks, and the other sixty-two; a single week is omitted which will afterwards be mentioned. The Jews reject seven weeks from the rule of Herod to that of Vespasian. I confess this to be in accordance with the Jewish me
thod of speech; instead of sixty-two and seven, they will say seven and sixty-two; thus putting the smaller number first. The years of man (says Moses) shall be twenty and a hundred, (}{\fs20\cf13\super <010603>}{\fs20
Genesis 6:3) the Greeks and Latins would say, shall be a hundred and twenty years. I confess this to be the common phrase among the Hebrews; but here the Prophet is not relating the continuance of any series of years, as if he were treating of the life of
a single man, but he first marks the space of seven weeks, and then cuts off another period of sixty-two weeks. The seven weeks clearly precede in order of time, otherwise we could not sufficiently explain the full meaning of the angel.
\par We shall now treat the sense in which }{\i\fs20\cf13 the going forth of the edict}{\i\fs20 }{\fs20
ought to be received. In the meantime, it cannot be denied that the angel pronounces this concerning the edict which had been promulgated about the bringing back of the people, and the restoration of the city
. It would, therefore, be foolish to apply it to a period at which the city was not restored, and no such decree had either been uttered or made public. But, first of all, we must treat what the angel says, }{\i\fs20\cf13 until the Christ, the Messiah}{
\i\fs20 . }{\fs20 Some desire to tak
e this singular noun in a plural sense, as if it were the Christ of the Lord, meaning his priests; while some refer it to Zerubbabel, and others to Joshua. But clearly enough the angel speaks of Christ, of whom both kings and priests under the law were a
type and figure. Some, again, think the dignity of Christ lessened by the use of the word }{\f30\fs20\cf10 dygn}{\fs20 , }{\i\fs20 negid, }{\fs20 \'93prince\'94 or \'93leader,\'94
as if in his leadership there existed neither royalty, nor scepter, nor diadem. This remark is altogether without reason; for David
is called a leader of the people, and Hezekiah when he wore a diadem, and was seated on his throne, is also termed a leader. (}{\fs20\cf13\super <100502>}{\fs20 2 Samuel 5:2; }{\fs20\cf13\super <122005>}{\fs20
2 Kings 20:5.) Without doubt, the word here implies superior excellence. All kings were rulers over
the people of God, and the priests were endowed with a certain degree of honor and authority. Here, then, the angel calls Christ , leader, as he far surpassed all others, whether kings or priests. And if the reader is not captious, this contrast will be a
dmitted at once.
\par He next adds, }{\i\fs20\cf13 The people shall return or be brought back, and the street shall be built, and the wall, and that, too, in the narrow limit of the times.}{\i\fs20 }{\fs20 Another argument follows, \emdash
namely, after sixty-two weeks Christ shall be cut off. This
the Jews understand of Agrippa, who certainly was cut off when Augustus obtained the empire. In this they seek only something to say; for all sound and sensible readers will be perfectly satisfied that they act without either judgment or shame, and vomit
f
orth whatever comes into their thoughts. They are quite satisfied when they find anything plausible to say. That trifler, Barbinel, of whom I have previously spoken, thinks Agrippa has just as much right to be called a Christ as Cyrus; he allows his defec
t
ion to the Romans, but states it to have been against his will, as he was still a worshipper of God. Although he was clearly an apostate, yet he treats him as by no means worse than all the rest, and for this reason he wishes him to be called the Christ.
But, first of all, we know Agrippa not to have been a legitimate king, and his tyranny was directly contrary to the oracle of Jacob, since the scepter had been snatched away from the tribe of Judah. (}{\fs20\cf13\super <014910>}{\fs20
Genesis 49:10.) He cannot by any means be called
Christ, even though he had surpassed all angels in wisdom, and virtue, and power, and everything else. Here the lawful government of the people is treated, and this will not be found in the person of Agrippa. Hence the Jewish arguments are altogether futi
le. Next, another statement is added, }{\i\fs20\cf13 he shall confirm the treaty with many.}{\i\fs20 }{\fs20
The Jews elude the force of this clause very dishonestly, and without the slightest shame. They twist it to Vespasian and Titus. Vespasian had been sent into Syria and the East by
Nero. It is perfectly true, that though a wish to avoid a severe slaughter of his soldiers, he tried all conditions of peace, and enticed the Jews by every possible inducement to give themselves up to him, rather than to force him to the last extremity. T
r
uly enough, then, Vespasian exhorted the Jews to peace, and Titus, after his father had passed over to Italy, followed the same policy; but was this confirming the covenant? When the angel of God is treating events of the last importance, and embracing th
e
whole condition of the Church, their explanation is trifling who refer it to the Roman leaders wishing to enter into a treaty with the people. They attempted either to obtain possession of the whole empire of the East by covenant, or else they determined
to use the utmost force to capture the city. This explanation, then, is utterly absurd. It is quite clear that the Jews are not only destitute of all reason when they explain this passage of the continual wrath of God, and exclude his favor and reconcilia
tion with the people, but they are utterly dishonest, and utter words without shame, and throw a mist over the passage to darken it. At the same time their vanity is exposed, as they have no pretext for their comments.
\par I now come to the }{\scaps\fs20 Ancient Writers}{\fs20 . Jer
ome, as I stated shortly yesterday, recites various opinions. But before I treat them singly, I must answer in few words, the calumny of that impure and obstinate Rabbi, Barbinel. To deprive the Christians of all confidence and authority, he objects to th
e
ir mutual differences; as if differences between men not sufficiently exercised in the Scriptures, could entirely overthrow their truth. Suppose, for instance, that I were to argue against him, the absence of consent among the Jews themselves. If any one
i
s anxious to collect their different opinions, he may exult as a conqueror in this respect, as there is no agreement between the Rabbis. Nay, he does not point out the full extent of the differences which occur among Christians, for I am ready to concede
f
ar more than he demands. For that brawler was ignorant of all things, and betrays only petulance and talkativeness. His books are doubtless very plausible among the Jews who seek nothing else. But he takes as authorities with us, Africanus and Nicolaus de
Lyra, Burgensis, and a certain teacher named Remond. He is ignorant of the names of Eusebius,}{\fs20\cf1 }{\fs20\cf13\super f506}{\fs20
Origen, Tertullian, Hippolytus, Apollinaris, Jerome, Augustine, and other similar writers. We here perceive how brazen this prater is, who dares to babble a
bout matters utterly beyond his knowledge. But as I have stated, I allow many differences among Christians. Eusebius himself agrees with the Jews in referring the word \'93Christ\'94
to the priests, and when the angel speaks of the death of Christ, he thinks the
death of Aristobulus, who was slain, is intended here. But this is altogether foolish. He is a Christian, you will say; true, but he fell into ignorance and error. The opinion of Africanus is more to the point, but the time by no means accords with that
o
f Darius the son of Hystaspes, as I shall afterwards show. He errs again on another chapter, by taking the years to be lunar ones, as Lyranus does. Without doubt, this was only a cavil of his; through not finding their own years suit, they thought the who
l
e number might be made up, by using intercalary years together with the 490. For before the year was adjusted to the course of the sun, the ancients were accustomed to reckon twelve lunar months, and afterwards to add another. The whole number of years ma
y
be made up according to their imagination, if we add those additional periods to the years here enumerated by the Prophet. But I reject this altogether. Hippolytus also errs in another direction; for he reckons the seven weeks as the time which elapsed b
etween the death and resurrection of Christ, and herein he agrees with the Jews. Apollinaris also is mistaken, for he thinks we must begin at Christ\rquote
s birth, and then extends the prophecy to the end of the world. Eusebius also, who contends with him in ,a c
ertain passage, takes the last. week for the whole period which must elapse till the end of the world shall arrive. I therefore am ready to acknowledge all these interpretations to be false, and yet I do not allow the truth of God to fail.
\par How, therefore,
shall we arrive at any certain conclusion? It is not sufficient to refute the ignorance of others, unless we can make the truth apparent, and prove it by clear and satisfactory reasons. I am willing to spare the names of surviving commentators, and of tho
s
e who have lived during our own times, yet I must say what will prove useful to my readers; meanwhile, I shall speak cautiously, because I am very desirous of being silent upon all points except those which are useful and necessary to be known. If any one
has the taste and the needful leisure to inquire diligently into the time here mentioned, Oecolampadius rightly and prudently admonishes us, that we ought to make the computation from the beginning of the world. For until the ruin of the Temple and the de
s
truction of the city, we can gather with certainty the number of years which have elapsed since the creation of the world; here there is no room for error. The series is plain enough in the Scriptures. But after this they leave the reader to other sources
of information, since the computation from the overthrow of the Temple is loose and inaccurate, according to Eusebius and others. Thus, from the return of the people to the advent of Christ 540 years will be found to have elapsed. Thus we see how impossib
le it is to satisfy sensible readers, if we only reckon the years in the way Oecolampadius has done.}{\fs20\cf1 }{\fs20\cf13\super f507}{\fs20
\par Philip Melancthon, who excels in genius and learning, and is happily versed in the studies of history, }{\i\fs20 fakes }{\fs20 a double computation. He begins one plan
from the second year of Cyrus, that is, from the commencement of the Persian monarchy; but he reckons the seventy weeks to be finished about the death of Augustus, which is the period of the birth of Christ. When he arrives at the baptism of Christ, he ad
d
s another method of reckoning, which commences at the times of Darius: and as to the edict here mentioned, he understands it to have been promulgated by Darius the son of Hystaspes, since the building of the Temple was interrupted for about sixty-six year
s. As to this computation, I cannot by any means approve of it. And yet I confess the impossibility of finding any other exposition of what the angel says \emdash }{\i\fs20\cf13 until Christ the Leader}{\i\fs20 , }{\fs20
unless by referring it to the baptism of Christ.
\par These two points, then, in
my judgment, must be held as fixed; first, the seventy weeks begin with the Persian monarchy, because a free return was then granted to the people; and secondly, they did not terminate till the baptism of Christ, when he openly commenced his work of sati
s
fying the requirements of the office assigned him by his father. But we must now see how this will accord with the number of years. I confess here, the existence of such great differences between ancient writers, that we must use conjecture, because we ha
v
e no certain explanation to bring forward, which we can point out as the only sufficient one. I am aware of the various calumnies of those who desire to render all things obscure, and to pour the darkness of night upon the clearest daylight. For the profa
n
e and the skeptical catch at this directly; for when they see any difference of opinion, they wish to shew the uncertainty of all our teaching. So if they perceive any difference in the views of various interpreters, even in matters of the smallest moment
,
they conclude all things to be involved in complete darkness. But their perverseness ought not to frighten us, because when any discrepancies occur in the narratives of profane historians, we do not pronounce the whole history fabulous. Let us take Greci
an history, \emdash
how greatly the Greeks differ from each other? If any should make this a pretext for rejecting them all, and should assert all their narrations to be false, would not every one condemn him as singularly impudent? Now, if the Scriptures are not
self-contradictory, but manifest slight diversities in either years or places, shall we on that account pronounce them entirely destitute of credit? We are well aware of the existence of some differences in all histories, and yet this does not cause them
to lose their authority; they are still quoted, and confidence is reposed in them.
\par With respect to the present passage, I confess myself unable to deny the existence of much controversy concerning these years, among all the Greek and Latin writers. This is
true: but, meanwhile, shall we bury whatever has already past, and think the world interrupted in its course? After Cyrus had transferred to the Persians the power of the East, some kings must clearly have followed him, although it is not evident who the
y
were, and writers also differ about. the period and the reigns of each of them, and yet on the main points there is a general agreement. For some enumerate about 200 years; others 125 years; and some are between the two, reckoning 140 years. Whichever be
the correct statement, there was clearly some succession of the Persian kings, and many additional years elapsed before Alexander the Macedonian obtained the monarchy of the whole East. This is quite clear. Now, from the death of Alexander the number of y
e
ars is well known. Philip Melancthon cites a passage from Ptolemy which makes them 292; and many testimonies may be adduced, which confirm that period of time. If any object, the number of years might be reckoned by periods of five years, as the Romans us
u
ally did, or by Olympiads, with the Greeks, I confess that the reckoning by Olympiads removes all source of error. The Greeks used great diligence and minuteness, and were very desirous of glory. We cannot say the same of the Persian empire, for we are un
able accurately to determine under what Olympiad each king lived, and the year in which he commenced his reign and in which he died. Whatever conclusion we adopt, my previous assertion is perfectly true, \emdash
if captious men are rebellious and darken the clear
light of history, yet, they cannot wrest this passage from its real meaning, because we can gather from both the Greek and Latin historians, the whole sum of the times which will suit very clearly this prophecy of Daniel. Whoever will compare all histori
cal testimony with the desire of learning, and, without any contention, will carefully number the years, he will find it impossible to express them better than by the expression of the angel \emdash
seventy weeks. For example, let any studious person, endued with
acuteness, experience, and skill, discover whatever has been written in Greek and Latin, and distinguish the testimony of each writer under distinct heads, and afterwards compare the writers together, and determine the credibility of each, and how far ea
c
h is a fit and classical authority, he will find the same result as that here given by the Prophet. This ought to be sufficient for us. But, meanwhile, we must remember how our ignorance springs chiefly from this Persian custom; whoever undertook a warlik
e expedition, appointed his son his viceroy. Thus, Cambyses reigned, according to some, twenty years, and according to others, only seven; because the crown was placed on his head during his father\rquote
s lifetime. Besides this, there was another reason. The peo
ple of the East are notoriously very restless, easily excited, and always desiring a change of rulers. Hence, contentions frequently arose among near relatives, of which we have ample narratives in the works of Herodotus. I mention him among others, as th
e fact is sufficiently known. When fathers saw the danger of their sons mutually destroying each other, they usually created one of them a king; and if they wished to prefer the younger brother to the elder, they called him \'93king\'94
with the concurrence of th
eir council. Hence, the years of their reigns became intermingled, without any fixed method of reckoning them. And, therefore, I said, even if Olympiads could never mislead us, this could not be asserted of the Persian empire. While we allow much diversit
y and contradiction united with great obscurity, still we must always return to the same point, \emdash
some conclusion may be found, which will agree with this prediction of the Prophet. Therefore I will not reckon these years one by one, but will only admonish
each of you to weigh for himself, according to his capacity, what he reads in history. Thus all sound and moderate men will acquiesce, when they perceive how well this prophecy of Daniel agrees with the testimony of profane writers, in its general scope,
according to my previous explanations.
\par I stated that we must begin with the monarchy of Cyrus; this is clearly to be gathered from the words of the angel, and especially from the division of the weeks. For he says, }{\i\fs20\cf13 The seven weeks have reference to the repa
ir of the city and temple}{\i\fs20 . }{\fs20 No cavils can in any way deprive the Prophet\rquote s expression of its true force:}{\i\fs20\cf13
from the going forth of the edict concerning the bringing back of the people and the building of the city, until Messiah the Leader, shall be seven weeks}{\i\fs20 ; }{\fs20 and then, }{\i\fs20\cf13 sixty-two weeks}{\i\fs20 : }{\fs20 afterward he adds, }{
\i\fs20\cf13 After the sixty-two weeks Christ shall be cut off}{\i\fs20 . }{\fs20 When, therefore, he puts }{\i\fs20\cf13 seven weeks}{\i\fs20 }{\fs20
in the first place, and clearly expresses his reckoning the commencement of this period from the promulgation of the edi
ct, to what can we refer these seven weeks, except to the times of the monarchy of Cyrus and that of Darius the son of Hystaspes? This is evident from the history of the Maccabees, as well as from the testimony of the evangelist John; and we may collect t
h
e same conclusion from the prophecies of Haggai and Zechariah, as the building of the Temple was interrupted during forty-six years. Cyrus permitted the people to build the Temple; the foundations were laid when Cyrus went out to the war in Scythia; the J
ews were then compelled to cease their labors, and his successor Cambyses was hostile to this people. Hence the Jews say, (}{\fs20\cf13\super <430220>}{\fs20
John 2:20,) Forty-six years was this Temple in building, and wilt thou build it in three days? They strive to deride Christ be
cause he had:said, Destroy this Temple, and I will rebuild it in future days, as it was then a common expression, and had been handed down by their fathers, that the Temple had occupied this period in its construction. If you add the three years during wh
i
ch the foundations were laid, we shall then have forty-nine years, or seven weeks. As the event openly shews the completion of what the angel had predicted to Daniel, whoever wishes to wrest the meaning of the passage, only displays his own hardihood. And
must we not reject every other interpretation, as obscuring so clear and obvious a meaning? We must next remember what I have previously stated. In yesterday\rquote
s Lecture we saw that seventy weeks were cut off for the people; the angel had also declared the g
oing forth of the edict, for which Daniel had prayed. What necessity, then, is there for treating a certainty as doubtful? and why litigate the point when God pronounces the commencement of this period to be at the termination of the seventy years proclai
m
ed by Jeremiah? It is quite certain, that these seventy years and seventy weeks ought to be joined together. Since, therefore, these periods are continuous, whoever refers this passage to the time of Darius Hystaspes, first of all breaks the links of a ch
ain of events all connected together, and then perverts the whole spirit of the passage; for, as we yesterday stated, the angel\rquote
s object was to offer consolation in the midst of sorrow. For seventy years the people had been miserably afflicted in exile, and
they seemed utterly abandoned, as if God would no longer acknowledge these children of Abraham for his people and inheritance. As this was the Almighty\rquote
s intention, it is quite clear that the commencement of the seventy weeks cannot be otherwise interpreted than by referring it to the monarchy of Cyrus. This is the first point.
\par We must now turn to the sixty-two weeks; and if I cannot satisfy every
one, I shall still content myself with great simplicity, and I trust that all sound and humble disciples of Christ will easily acquiesce in this exposition. If we reckon the years from the reign of Darius to the baptism of Christ, sixty-two weeks or there
a
bouts will be found to have elapsed. As I previously remarked, I am not scrupulous to a few days or months, or even a single year; for how great is that perverseness which would lead us to reject what historians relate because they do not all agree to a s
i
ngle year? Whatever be the correct conclusion, we shall find about 480 years between the time of Darius and the death of Christ. Hence it becomes necessary to prolong these years to the baptism of Christ, because when the angel speaks of the last week, he
plainly states, }{\i\fs20\cf13 The covenant shall be confirmed at that time,}{\i\fs20 }{\fs20 and then }{\i\fs20\cf13 the Messiah shall be cut off}{\i\fs20 . }{\fs20
As this was to be done in the last week, we must necessarily extend the time to the preaching of the Gospel. And for this reason Christ is called a \'93Leader,\'94
because at his conception he was destined to be king of heaven and earth, although he did not commence his reign till he was publicly ordained the Master and Redeemer of his people. The word \'93Leader\'94
is applied as a name before the office was assumed; a
s if the angel had said, the end of the seventy weeks will occur when Christ openly assumes the office of king over his people, by collecting them from that miserable and horrible dispersion under which they had been so long ground down. I shall put off t
he rest till to-morrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, since thy servants before the setting forth of thine only-begotten Son were sustained by those oracles which had not then been realized by the event, that we at; this day may learn to put our trust in our
Lord, who has so clearly revealed himself to us by his Gospel. May we stand so firm and constant in the faith of that Gospel, that we may never be tossed about by the disturbances and tumults of this world. May we ever proceed in the course of thy holy c
alling, till at length we are released from all contests, and arrive at that blessed rest which is laid up for us in heaven, by the same our Lord Jesus Christ. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Fifty-First.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 In yesterday\rquote s Lecture I explained my views of the seventy weeks. I
now return to the words of the Prophet, on which I touched but briefly. He first says, }{\i\fs20\cf13 Seventy weeks have been cut off upon thy people, and upon the holy city}{\i\fs20 . }{\fs20
By these words he implies first, the Israelites should be under the care and protection of God
until the arrival of Christ; and next, Christ would come before the completion of the seventy years. The angel announces these two points, to assure the faithful of God\rquote
s perpetual remembrance of his covenant, and to sustain them in the midst of all their
anxieties and distresses. A remarkable passage now follows concerning the office of Christ. The angel foretells what they were to expect from Christ. First of all, he announces remission of sins; for he points this out by the form of expression, }{
\i\fs20 to prohibit }{\fs20 or close up }{\i\fs20 wickedness, to seal up sinfulness, and to expiate iniquity. }{\fs20
It does not surprise us to find the angel using many phrases in a matter of such importance. Such repetition in the language seems to us superfluous, but the knowledge of salvation i
s comprehended under this head. We are thus informed how God is reconciled to us by gratuitous pardon, and this is the reason why the angel insists on this subject by so many words. (}{\fs20\cf13\super <420177>}{\fs20
Luke 1:77.) But we must remember what I said the day before yeste
rday-there is a tacit contrast between the remission now offered to us under the Gospel, and that formerly offered to the fathers under the Law. From the creation of the world no one could call upon God with a tranquil mind and with sure confidence, unles
s by relying upon the hope of pardon. For we know the door of mercy to be closed against us all through our being deservedly under God\rquote
s wrath. Hence, unless the doctrine of gratuitous remission of sins shone forth, we should enjoy no liberty of calling upo
n God, and all hope of salvation would be at the same time extinct. It follows, therefore, the fathers under the Law had this benefit in common with us, namely, a certain persuasion of God\rquote s being\rquote
propitious to them, and of his pardoning their transgressi
ons. What, then, is the meaning of the phrase, Christ at his advent will seal up sins, and expiate iniquities? Here, as I have said, a difference is shewn between the condition of the old and the new Church. The fathers indeed had hopes of remission of th
e
ir sins, but their condition was inferior to ours in two respects. Their teaching was not so plain as ours, nor were their promises so full and steadfast. We excel them also in another respect. God bears witness to us that he is our Father, and so we flee
to him with the utmost freedom and fearlessness; and, in addition to this, Christ has already reconciled us to the Father by his blood. (}{\fs20\cf13\super <450815>}{\fs20 Romans 8:15; }{\fs20\cf13\super <480406>}{\fs20
Galatians 4:6.) Thus we are superior to them, not only in our instruction, but in effect a
nd completeness, since at this day God not only promises us the pardon of our sins, but testifies and affirms their entire blotting out and becoming abolished through the sacrifice of Christ his Son. This difference is openly denoted by the angel when he
says, }{\i\fs20\cf13 Sins should be closed up and sealed, and iniquities also expiated}{\i\fs20 }{\fs20 when Christ came. Hence we stated previously how something better was promised than the fathers experienced before the manifestation of Christ.
\par We here perceive the sense in which Christ }{\i\fs20\cf13 shut up sins, and sealed wickedness, and expiated iniquity}{\i\fs20 ; }{\fs20
for he not only introduced the doctrine of gratuitous pardon, and promised that God would be entreated by the people, through his desire to pardon their iniquity, but he really accomplished what
ever was needful to reconcile men to God. He poured forth his blood by which he blotted out our sins; he also offered himself as an expiatory victim, and satisfied God by the sacrifice of his death, so as entirely to absolve us from guilt. Moses often use
s the word }{\f30\fs20\cf10 afj}{\fs20 ,}{\i\fs20 cheta, }{\fs20 when speaking of sacrifices; but the angel here teaches us indirectly how all the expiation\rquote
s under the law were only figurative, and nothing but shadows of the future; for, had sins been then really expiated, there would have been no
need of the coming of Christ. As, therefore, expiation was suspended until the manifestation of Christ, there never was any true expiation under the law, but all its ceremonies were but shadowy representations. He afterwards adds, }{\i\fs20\cf13
To bring in eternal righteousness}{\i\fs20 . }{\fs20
This righteousness depends on the expiation. For how could God reckon the faithful just, or impute righteousness to them, as Paul informs us, unless by covering and burying their sins, or purging them in, the blood of Christ? (}{\fs20\cf13\super <450411>}
{\fs20 Romans 4:11.) Is not God himself appeased by the sacrifice of his Son? These phrases, then, must be united, }{\i\fs20\cf13 Iniquity shall be expiated, and eternal righteousness brought manifestly forward}{\i\fs20 . }{\fs20
No righteousness will ever be found in mortal man, unless he obtai
n it from Christ; and if we use great accuracy of expression, righteousness cannot exist in us otherwise than through that gratuitous pardon which we obtain through the sacrifice of Christ. Meanwhile, Scripture purposely unites together remission of sins
and righteousness, as also Paul says, Christ died for our sins, and rose again for our justification. (}{\fs20\cf13\super <450425>}{\fs20
Romans 4:25.) His death procured satisfaction for us, so that we should not always remain guilty, nor be subject to the condemnation of eternal de
ath, and then by his resurrection he procured righteousness for us, and also acquired eternal life. The reason why the Prophet here treats justice as perpetual or \'93of the ages,\'94
is this: the fathers under the Law were compelled to please God by daily sacri
fices. There would have been no necessity for repeating sacrifices, as the Apostle admonishes us, if there had been any inherent virtue in a single sacrifice to appease the Almighty. (}{\fs20\cf13\super <581001>}{\fs20
Hebrews 10:1.) But since all the rites of the law tended to the
same purpose of foreshadowing Christ, as the one and perpetual victim for reconciling men to God, daily sacrifices must necessarily be offered. Whence, as we formerly said, these satisfactions were plainly insufficient for procuring righteousness. Therefo
re Christ alone brought in eternal righteousness, \emdash
his death alone sufficed for expiating all transgressions. For Christ suffered, not only to satisfy for our sins, but he sets before us his own death in which we should acquiesce. Hence this eternal justic
e depends upon the enduring effect of the death of Christ, since the blood of Christ flowed as it were before God, and while we are daily purged and cleansed from our pollution, God is also daily appeased for us. We observe, then, how righteousness was no
t completely revealed under the law, but is now set before us under the Gospel. It follows, }{\i\fs20\cf13 To seal up the vision and the prophecy}{\i\fs20 .
\par }{\fs20 This clause may have two senses, because, as I said before, Christ sealed up all visions and prophecies, for they are all yea and amen in him, as Paul says. (}{\fs20\cf13\super <470120>}{\fs20 2 Corinthians 1:20.) As, therefore, God\rquote
s promises were all satisfied and fulfilled in Christ for the salvation of the faithful, so with propriety the angel affirms of his advent, }{\i\fs20\cf13 It shall seal up the vision and the prophecy.}{\i\fs20 }{\fs20
This is one sense. The other is, the vision shall be sealed in the sense of its ceasing, as if the angel had said, Christ shall put an end to prophecies, because our spiritual position differs from that of the fathers. For God formerly spoke in
many ways, as the Church had to pass through a variety of conflicting states and circumstances. But when Christ was manifested, we arrive at the close of prophetic times. Hence his advent is called the fullness of times, (}{\fs20\cf13\super <480404>}{
\fs20 Galatians 4:4; }{\fs20\cf13\super <580101>}{\fs20 Hebrews 1:1;) and elsewhere Paul says, we have arrived at the last days, (}{\fs20\cf13\super <461011>}{\fs20
1 Corinthians 10:11,) since we are waiting for the second advent of Christ, and we have no need of fresh prophecies as formerly. Then all things were very obscure, and God gover
ned his people under the dark shadow of a cloud. Our condition is in these days different. Hence we are not surprised at the angel pronouncing }{\i\fs20\cf13 all the visions and prophecies sealed up}{\i\fs20 ; }{\fs20
for the law and the prophets were until John, but from that time the kingdom of God began to be promulgated; that is, God appeared much more clearly than before. (}{\fs20\cf13\super <401113>}{\fs20 Matthew 11:13; }{\fs20\cf13\super <421616>}{\fs20
Luke 16:16.) The very name of vision implies something obscure and doubtful.:But now Christ, the Sun of righteousness, has shone upon
us, and we are in meridian brightness; the Law appears only like a candle in the government of our life, because Christ points out to us in full splendor the way of salvation. Without doubt, the angel here wished us to distinguish between the obscure tea
ching of the Law, with its ancient figures, and the open light of the Gospel. Besides, the name \'93prophecy\'94 is taken as well for the prophetic office as for the predictions delivered.
\par He afterwards adds, }{\i\fs20\cf13 To anoint the Holy of Holies}{\i\fs20 . }{\fs20 The angel here alludes t
o the rite of consecration which was observed under the Law; for the tabernacle with its appendages was consecrated by anointing. It is here shewn how the perfect and truly spiritual anointing was put off until the advent of Christ. He is himself properly
and deservedly called the Holy One of holy ones, or the Tabernacle of God, because his body was really the temple of deity, and holiness must be sought from him. (}{\fs20\cf13\super <510209>}{\fs20
Colossians 2:9.) The Prophet here reminds us of the anointing of the sanctuary under
the Law being only a figure; but in Christ we have the true exhibition of the reality, although he was not visibly anointed with oil, but spiritually, when the Spirit of God rested upon him with all his gifts. Wherefore he says, (}{\fs20\cf13\super
<431719>}{\fs20 John 17:19,) For their sakes I sanctify myself.
\par It now follows, }{\i\fs20\cf13 Thou shalt know and understand, from the going forth of a word,}{\i\fs20 }{\fs20 (or decree,) }{\i\fs20\cf13
for the bringing back of the people and the building of Jerusalem, until Christ the Leader, shall be seven weeks, and sixty-two weeks, and the people shall returns,}{\i\fs20 }{\fs20 (or be brought back,) }{\i\fs20\cf13
and the street shall be built, and the wall}{\i\fs20 , }{\fs20 (or trench,) }{\i\fs20\cf13 and that too, in the narrow interval of the times}{\i\fs20 ; }{\fs20 for thus I resolve the copula. As we have already said, the time which had been fixed beforeh
and for the perfect state of the Church is divided. In the first place, he puts seven weeks by themselves; he then adds sixty-two weeks, and leaves one, of which we shall afterwards speak. He immediately explains why he separates the seven weeks from the
r
est, rendering every other interpreter unnecessary. Next, as to the going forth of the edict, we have stated how inadmissible is any interpretation but the first decree of Cyrus, which permitted the people freely to return to their country. For the seven
w
eeks which make up forty-nine years clearly prove this assertion. From the beginning of the Persian monarchy to the reign of Darius the son of Hystaspes, the hostility of all the neighboring nations to the Jews is notorious, especially in interrupting the
building of their temple and city. Although the people had free permission to return to their country, yet they were there harassed by hostilities, and were almost induced to repine at this mark of God\rquote
s favor. A great part of them preferred their former e
xile to a harassing and perplexing life spent among their most cruel foes. This is the reason why the angel informs them of the seven weeks to elapse after the people should be brought back, for they must not expect to spend their life in peace, and build
their city and temple without any inconvenience; for he announces the occurrence of this event }{\i\fs20\cf13 in the narrowness of the time}{\i\fs20 . }{\fs20 By the word }{\f30\fs20\cf10 qwx}{\fs20 , }{\i\fs20 tzok, }{\fs20 he does not mean \'93
shortness,\'94 but rather signifies the anxious nature of the times, in consequence of the n
umerous troubles which all their neighbors should bring on the wretched people. It was worth while to support the pious by this previous admonition, lest they should cast away the desire of building the temple, or become utterly desponding through the wei
g
ht of the afflictions which they must bear. We know what glowing predictions the prophets uttered concerning the happy state of the Church after its return; but the reality was far different from this, and the faithful might have been quite drowned in des
pair unless the angel had raised their spirits by this prophecy. We thus perceive the great utility of this admonition, and at the same time it may be applied as a practical example to ourselves. Although God\rquote
s loving-kindness to us was wonderful, when the
pure Gospel emerged out of that dreadful darkness in which it had been buried for so many ages, yet we still experience the troubled aspect of affairs. The impious still ceaselessly and furiously oppose the miserable Church by both the sword and the virul
ence of their tongues. Domestic enemies\rquote
, use clandestine arts in their schemes to subvert our edifice; wicked men destroy all order, and interpose many obstacles to impede our progress. But God still wishes in these days to build his spiritual temple }{\i\fs20\cf13 amids
t the anxieties of the times}{\i\fs20 ; }{\fs20 the faithful have still to hold the trowel in one hand and the sword in the other, as we find it in the book of Nehemiah, (}{\fs20\cf13\super <160417>}{\fs20
Nehemiah 4:17,) because the building of the Church must still be united with many contests. It afterwards follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:26\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 26.}{
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof }{\i shall be }{
with a flood, and unto the end of the war desolation\rquote s are determined.\cell }{\b 26.}{ Et post hebdomadas sexaginta duas excidetur Christus, et nihil erit, et urbem et sanctuarium perdet populus ducis venientis, et finis ejus cum inunda
tione erit, vel, in diluvio, et ad finem belli definitio desolationum.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here Daniel treats of the sixty-two weeks which elapsed between the sixth year of
Darius and the baptism of Christ, when the Gospel began to be promulgated, but at the same time he does not neglect the seven weeks of which he had been speaking. For they comprehend the space of time which intervened between the Persian monarchy and the
second edict which again granted liberty to the people after the death of Cambyses. }{\i\fs20\cf13 After the sixty-two weeks}{\i\fs20 }{\fs20 which should succeed the seven former ones, }{\i\fs20\cf13 Messiah shall be cut off,}{\i\fs20 }{\fs20
says he. Here the angel predicts the death of Christ. The Jews refer this to
Agrippa, but this, as we have already observed, is utterly nugatory and foolish. Eusebius and others refer it to Aristobulus, but this is equally destitute of reason. Therefore the angel speaks of the only Mediator, as in the former verse he had said, }{
\i\fs20\cf13 until Christ the Leader}{\i\fs20 . }{\fs20 The extension of this to all the priesthood is both forced and absurd. The angel rather means this \emdash
Christ should then be manifest to undertake the government of his people; or, in other words, until Messiah shall appear and commence his reign. We have already remarked upon those who erroneously and childishly explain the name \'93Leader,\'94
as if it were inferior in dignity to that of king. As the angel had used the name \'93Christ\'94 in the sense of Mediator, so he repeats it in this passage in the same sense. And surely, as he had formerly treated of those singular marks of God\rquote
s favor, by which the new Church was to surpass the old, we cannot understand the passage otherwise than of Christ alone, of whom the priests and kings under the Law were equally a type. The angel, then, here asserts, }{\i\fs20\cf13 Christ should die}{
\i\fs20 , }{\fs20 and at the same time he specifies the kind of death by saying, }{\i\fs20\cf13 nothing shall remain to him.}{\i\fs20 }{\fs20 This short clause may be taken in various senses, yet I do not hesitate to represent the angel\rquote
s meaning to be this \emdash Christ should so die as to be entirely reduced to nothing. Some expound it thus, \emdash
-the city or the people shall be as nothing to him; meaning, he shall be divorced from the people, and their adoption shall cease, since we know the J
ews to have so fallen away from true piety by their perfidy as to be entirely alienated from God, and to have lost the name of a Church. But that is forced. Others think it means, it shall be neither hostile nor favorable; and others, nothing shall remain
to him in the sense of being destitute of all help; but all these comments appear to me too frigid. The genuine sense, I have no doubt, is as follows, \emdash the death of Christ should be without any attractiveness or loveliness, as Isaiah says. (}{
\fs20\cf13\super <235302>}{\fs20 Isaiah 53:2.) In truth, the angel informs us of the ignominious character of Christ\rquote s death, as if he should vanish from the sight of men through want of comeliness. }{\i\fs20\cf13 Nothing}{\i\fs20 , }{\fs20
therefore, }{\i\fs20\cf13 shall remain to him}{\i\fs20 , }{\fs20 says he; and the obvious reason is, because men would think him utterly abolished.
\par He now adds, }{\i\fs20\cf13 The leader of the coming people shall destroy the city and the sanctuary}{\i\fs20 . }{\fs20 Here the angel inserts what rather concerns the end of the chapter, as he will afterwards return to Christ. He here mentions what shoul
d happen at Christ\rquote
s death, and purposely interrupts the order of the narrative to shew that their impiety would not escape punishment, as they not only rejected the Christ of God, but slew him and endeavored to blot out his remembrance from the world. And
although the angel had special reference to the faithful alone, still unbelievers required to be admonished with the view of rendering them without excuse. We are well aware of the supineness and brutality of this people, as displayed in their putting Ch
r
ist to death; for this event occasioned a triumph for the priests and the whole people. Hence these points ought to be joined together. But; the angel consulted the interests of the faithful, as they would be greatly shocked at the death of Christ, which
w
e have alluded to, and also at his ignominy and rejection. As this was a method of perishing so very horrible in the opinion of mankind, the minds of all the pious might utterly despond unless the angel had come to their relief. Hence he proposes a suitab
le remedy}{\i\fs20\cf13 , The leader of the coming people shall destroy the city and the sanctuary}{\i\fs20 ; }{\fs20
as if he had said, There is no encouragement for the unbelievers to please and flatter themselves, because Christ was reduced to nothing after a carnal sense; vengeance shall instantly overtake them; }{\i\fs20\cf13
the leader of the coming people shall destroy both the city and the sanctuary}{\i\fs20 . }{\fs20 He names }{\i\fs20\cf13 a coming leader}{\i\fs20 , }{\fs20
to prevent the unbelievers from resting secure through self-flattery, as if God would not instantly stretch forth his hand
to avenge himself upon them. Although the Roman army which should destroy the city and sanctuary did not immediately appear, yet the Prophet assures them of the arrival of a leader with an army which should occasion the destruction of both the city and th
e sanctuary. Without the slightest doubt, he here signifies that God would inflict dreadful vengeance upon the Jews for their murder of his Christ. That trifler, Barbinel, when desirous of refuting the Christians, says \emdash
more than two hundred years elapsed
between the destruction of the Temple and the death of Christ. How ignorant he was! Even if we were to withhold all confidence from the evangelists and apostles, yet profane writers would soon convict him of folly. But such is the barbarity of his nation,
and so great their obstinacy, that they are ashamed of nothing. As far as we are concerned, we gather with sufficient clearness from the passage how the angel touched briefly upon the future slaughter of the city and the destruction of the Temple, lest th
e faithful should be overwhelmed with trials in consequence of Christ\rquote
s death, and lest the unbelievers should be hardened through this occurrence. The interpretation of some writers respecting the people of the coming leader, as if Titus wished to spare th
e most beautiful city and preserve it untouched, seems to me too refined. I take it simply as a leader about to come with his army to destroy the city, and utterly to overthrow the Temple.
\par He afterwards adds, }{\i\fs20\cf13 Its end shall be in a deluge}{\i\fs20 . }{\fs20 Here the angel re
moves all hope from the Jews, whose obstinacy might lead them to expect some advantage in their favor, for we are already aware of their great stupidity when in a state of desperation. Lest the faithful should indulge in the same feelings with the apostat
es and rebellious, he says, }{\i\fs20\cf13 The end of the leader}{\i\fs20 , }{\fs20 Titus, }{\i\fs20\cf13 should be in a deluge}{\i\fs20 ; }{\fs20
meaning, he should overthrow the city and national polity, and utterly put an end to the priesthood and the race, while all God\rquote s favors would at the same time be withdrawn. In this sense }{\i\fs20\cf13 his end should be in a deluge}{\i\fs20 . }{
\fs20 Lastly, }{\i\fs20\cf13 at the end of the war a most decisive desolation}{\i\fs20 . }{\fs20 The word }{\f30\fs20\cf10 txrjn}{\fs20 , }{\i\fs20 nech-retzeth, }{\fs20 \'93a completion,\'94
can scarcely be taken otherwise than as a noun substantive. A plural noun follows, }{\f30\fs20\cf10 twmm\'e7}{\fs20 , }{\i\fs20 shem-moth}{\fs20 , \'93of desolation\rquote s\'94 or \'93devastation\rquote s;\'94}{\i\fs20 }{\fs20
and taken verbally it means \'93definite or terminated laying waste.\'94 The most skillful grammarians allow that the former of these words may be taken substantively for \'93termination,\'94 as if the angel had said: Even if the Jews exp
erience a variety of fortune in battle, and have hopes of being superior to their enemies, and of sallying out and prohibiting their foes from entering the city; nay, even if they repel them, still the end of the war shall result in utter devastation, and
their destruction is clearly defined. Two points, then, are to be noticed here; first, all hope is to be taken from the Jews, as they must be taught the necessity for their perishing; and secondly, a reason is ascribed for this, namely, the determination
of the Almighty and his inviolable decree. It afterwards follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:27\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 27.}{
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make }{\i it }{
desolate, even until the consummation, and that determined shall be poured upon the desolate.\cell }{\b\expnd0\expndtw-4 27.}{\expnd0\expndtw-4 Et roborabit,}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f508}{\expnd0\expndtw-4
foedus multis, hebdomade una: et dimidia hebdomade quiescere faciet}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f509}{\expnd0\expndtw-4 sacrificium, et oblationem: et super extensionem}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super
f510}{\expnd0\expndtw-4 abominationem obstupescet,}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f511}{\expnd0\expndtw-4 et ad finem, et ad determinationem stillabit super stupentem.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel now returns to Chri
st. We have explained why he made mention of the coming slaughter; first, to shew the faithful that they had no reason for remaining in the body of the nation in preference to being cut off from it; and next, to prevent the unbelievers from being satisfie
d
with their obstinacy and their contempt of their inestimable blessings, by their rejecting the person of Christ. Thus this clause was interposed concerning the future devastation of the city and temple. The angel now continues his discourse concerning Ch
rist by saying, }{\i\fs20\cf13 he should confirm the treaty with many for one week}{\i\fs20 . }{\fs20
This clause answers to the former, in which Christ is called a Leader. Christ took upon him the character of a leader, or assumed the kingly office, when he promulgated the grace of God. T
his is the confirmation of the covenant of which the angel now speaks. As we have already stated, the legal expiation of other ritual ceremonies which God designed to confer on the fathers is contrasted with the blessings derived from Christ; and we now g
ather the same idea from the phrase, the confirmation of the covenant. We know how sure and stable was God\rquote
s covenant under the law; he was from the beginning always truthful, and faithful, and consistent with himself. But as far as man was concerned, the covenant of the law was weak, as we learn from Jeremiah. (}{\fs20\cf13\super <243131>}{\fs20
Jeremiah 31:31, 32.) I will enter into a new covenant with you, says he; not such as I made with your fathers, for they made it vain. We here observe the difference between the covenant which
Christ sanctioned by his death and that of the Jewish law. Thus God\rquote
s covenant is established with us, because we have been once reconciled by the death of Christ; and at the same time the effect of the Holy Spirit is added, because God inscribes the law
upon our hearts; and thus his covenant is not engraven in stones, but in our hearts of flesh, according to the teaching of the Prophet Ezekiel. (}{\fs20\cf13\super <261119>}{\fs20 Ezekiel 11:19.) Now, therefore, we understand why the angel says, }{
\i\fs20\cf13 Christ should confirm the covenant for one week}{\i\fs20 , }{\fs20 and why that week was placed last in order. In this week will he confirm the covenant }{\i\fs20\cf13 with many}{\i\fs20 . }{\fs20
But I cannot finished this exposition just now.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, since all the treasures of thy goodness and indulgence were so liberally diffused, when thine only-begotten Son appeared, and are now daily offered to us through the Gospel: Grant, I say, that we may not deprive ourselves of such impo
r
tant blessings by our ingratitude. May we embrace thy Son with true faith; and enjoy the benefit of the redemption which he has procured for us. Being cleansed and purged by his blood, may we be acceptable in thy sight, and venture with full and certain c
onfidence to call thee Father. May we fly to thy pity and assistance in all our miseries and troubles, until at length thou shalt gather us into that eternal rest, which has been obtained for us through the blood of thine only-begotten Son. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Fifty-Second.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 In the last Lecture we explained how }{\i\fs20\cf13
Christ confirmed the covenant with many during the last week}{\i\fs20 ; }{\fs20 for he gathered together the sons of God from their state of dispersion when the devastation of the Church was so horrible and wretched. Altho
ugh the Gospel was not instantly promulgated among foreign nations, yet Christ is correctly said to }{\i\fs20\cf13 have confirmed the covenant with many,}{\i\fs20 }{\fs20 as the nations were directly called to the hope of salvation. (}{\fs20\cf13\super
<401005>}{\fs20 Matthew 10:5.) Although he forbade the discipl
es to preach the Gospel then to either the Gentiles or Samaritans, yet he taught them that many sheep were dispersed abroad, and that the time at which God would make one sheep-fold was at hand. (}{\fs20\cf13\super <431016>}{\fs20
John 10:16.) This was fulfilled after his resurrection. During his lifetime he began to anticipate slightly the calling of the Gentiles, and thus I interpret these words of the Prophet, }{\i\fs20\cf13 he will confirm the covenant with many}{\i\fs20 . }{
\fs20 For I take the word \'93many\'94 here, }{\f30\fs20\cf10 \'b5ybr}{\fs20 , }{\i\fs20 rebim, }{\fs20 comparatively, for the faithful Gentiles united with the Jews. It is very well known that God\rquote
s covenant was deposited by a kind of hereditary right with the Israelites until the same favor was extended to the Gentiles also. Therefore Christ is said not only to have renewed God\rquote s covenant wi
th a single nation, but generally with the world at large. I confess, indeed, the use of the word }{\i\fs20 many }{\fs20 for all, as in the fifth chapter of the Epistle to the Romans, and in other places, (}{\fs20\cf13\super <450519>}{\fs20
Romans 5:19,) but there seems to be a contrast between the a
ncient Church, included within very narrow boundaries, and the new Church, which is extended over the whole world. We know how many, formerly strangers, have been called from the distant regions of the earth by the gospel, and so joined in alliance to the
Jews as to be all in the same communion and all reckoned equally sons of God.
\par The Prophet now subjoins, }{\i\fs20\cf13 He will make to cease the sacrifice and offering for half a week. }{\fs20 We ought to refer this to the time of the resurrection. For while Christ passed throug
h the period of his life on earth, he did not put an end to the sacrifices; but after he had offered himself up as a victim, then all the rites of the law came to a close. By the words \'93sacrifice and offering\'94
the Prophet implies all ceremonies, a part being put for the whole; as if he had said, after Christ had offered up one eternal sacrifice, all the customary ceremonies of the Law were abolished; for otherwise Christ\rquote
s death would have been superfluous, had he not put an end to all the old shadows of the Law. Although the sacrifices were continued for many years after Christ\rquote s death, yet we can no longer call them \'93legitimate,\'94
for no reason can be offered why the sacrifices of the Law should be pleasing to God, except their reference to that heavenly pattern which Moses saw on the mount. (}{\fs20\cf13\super <022540>}{\fs20
Exodus 25:40.) Hence, after Christ had appeared and expiated all the sins of the world, it became necessary for all sacrifices to cease. (}{\fs20\cf13\super <580805>}{\fs20 Hebrews 8:5.) This is the Prophet\rquote s intention when he says, }{\i\fs20\cf13
Christ should cause the sacrifices to cease for half}{\i\fs20 a week. }{\fs20
He embraces two points at the same time; first, Christ really and effectually put an end to the sacrifices of the Law; and secondly, he proved it to the world in the preaching of the Gospel by his Apo
stles. We observe, then, the sense in which God testified by his Prophet }{\i\fs20\cf13 the cessation of sacrifices after Christ\rquote s resurrection.}{\i\fs20 }{\fs20
The veil of the temple was then rent in twain; true liberty was proclaimed; the faithful might then feel themselves to be full grown men, and no longer subject to that government of childhood to which they had submitted under the Law.
\par The second clause of the verse now follows: we have read it before, but we now repeat it to refresh the memory. }{\i\fs20\cf13 And over the extension}{\i\fs20 , }{\fs20 or expansion, of }{\i\fs20\cf13 abominations he shall cause astonishment}{\i\fs20 , }{
\fs20 or stupefaction; }{\i\fs20\cf13 and even to consumption and determination he shall pour himself upon the desolator}{\i\fs20 . }{\fs20 Some translate, It shall be poured or shall distill: we shall treat the words afterwards. The passage is ob
scure, and may be rendered in a variety of ways, and consequently interpreters differ much from each other. Some take }{\f30\fs20\cf10 \'e3nk}{\fs20 , }{\i\fs20 knaph, }{\fs20 \'93a wing,\'94 for a \'93cherub;\'94
then they change the numbers from singular to plural, and think the Prophet alludes to winged cherubim. This gives those who adopt this rendering a two-fold method of explaining it. Some say the abomination shall be }{\i\fs20\cf13 above the wings}{
\i\fs20 , }{\fs20 that is, the ark of the covenant, because the temple was profaned, and the abomination was so ruinous that it destroyed even the very cherubim. Others take it causally \emdash
the abominations shall be for the sake of the cherubim. But I leave these subtleties, as they do not seem to me to have any solidity. Others, again, follow the Greek version, as quoted by Christ in the 24th chapter of Matthew (}{\cs24\v\f2\fs20\cf6
}{\fs20 Matthew 24}{\cs24\v\f2\fs20\cf6 }{\fs20
) and elsewhere, although Christ seems rather to refer to the 12th chapter of our Prophet. But as these two passages refer to the same abomination, I will not insist on this point; I will only remark upon the translation of one word. Those who translate
\'93the abominations of desolation\'94 treat the words of Daniel too carelessly, for there is no grammatical dependence of one word on the other, or, technically speaking, no }{\i\fs20\cf13 state of regimen}{\i\fs20 . }{\fs20 The pr
eferable opinion is that which considers the word \'93wing\'94 to mean extremity or extension. Others, again, treat \'93extremity\'94
as if it meant a state of despair; as if the angel had said, on account of the extremity of the abominations, as evils should accumulate upon evils without end till matters came to the last pitch of despair. Others, again, explain \'93
the wing of abominations\'94 more simply for the expansion itself, as if the angel had stated, the temple shall be openly profaned, and the pollution shall be apparent far and wide.
\par Interpreters differ again about the words }{\f30\fs20\cf10 \'b5m\'e7m}{\fs20 , }{\i\fs20 rmesmem }{\fs20 and }{\f30\fs20\cf10 \'b5m\'e7}{\fs20 , }{\i\fs20 sem-em }{\fs20 usually translated \'93make desolate,\'94 and \'93desolation.\'94
Some take the former transitively, and others as neuter; the latter signifies to destroy and lay waste, and a
lso to wonder and be astonished. I think these two words ought to be used in the same sense; as if the Prophet had said, all shall be astonished at the extent of the abominations; when they shall perceive the temple worship, swept away as by a deluge, the
n they shall be mightily astonished. He afterwards adds the calamity which commenced when God shewed the pollution of the temple }{\i\fs20\cf13 shall distill}{\i\fs20 }{\fs20 or pour itself }{\i\fs20\cf13 upon him who is astonished}{\i\fs20 . }{\fs20
We will treat the occurrence itself to enable us to understand the sense of the words better. I have no hesitation in stating God\rquote
s wish to cut off all hope of restoration from the Jews, whom we know to have been blinded by a foolish confidence, and to have supposed God\rquote s presence confined to a visible temple. As they were thus firmly persuaded of the impossibility of God
\rquote s ever departing from them, they ought to be deprived of their false confidence, and , no longer deceive themselves by such flattering hopes. Thus the temporary pollution of the temple was shewn by Ezekiel. (}{\fs20\cf13\super <261018>}{\fs20
Ezekiel 10:18.) For when the prophets constantly proclaimed the approach of their enemies to destroy both the city and temple, the greater part of the people derided them. In their opinion this would overthrow all their confidence in God, as if he
had been false to his word, in promising them perpetual rest on Mount Zion. (}{\fs20\cf13\super <19D214>}{\fs20 Psalm 132:14.) Here Ezekiel relates his vision of God sitting in the temple \emdash
he then vanished, and the temple was deprived of all its glory. This was but temporary.
\par But w
e are now treating of a profanation of the temple, which should prove, if I may use the phrase, eternal and irreparable. Without the slightest doubt, this prophecy was fulfilled when the city was captured and overthrown, and the temple utterly destroyed b
y Titus the son of Vespasian. This satisfactorily explains the events here predicted. Some consider the word \'93abominations\'94
to be used metaphorically, and to signify the overthrow of the city; but this seems to me forced. Others explain it of the statue of
Caligula erected in the temple; and others again, of the standard of Tiberius, who ordered the eagles to be placed on the pinnacle of the temple. But I interpret it simply of that profanation which occurred after the gospel began to be promulgated, and of
the punishment inflicted upon the Jews when they perceived their temple subject to the grossest forms of desecration, because they were unwilling to admit the only-begotten Son of God as its true glory. Others, again, understand the impious doctrines and
superstitions, as well as the perverse errors with which the priests were imbued. But I think the passage marks generally the change which took place directly after Christ\rquote
s resurrection, when the obstinate impiety of the people was fully detected. They wer
e then summoned to repentance; although they had endeavored to extinguish all hope of salvation through Christ, yet God stretched forth his hand to them, and tried whether their wickedness was curable or not. After the grace of Christ had been obstinately
rejected, then the }{\i\fs20\cf13 extension of abominations}{\i\fs20 }{\fs20
followed; that is, God overwhelmed the temple in desecration, and caused its sanctity and glory to pass utterly away. Although this vengeance did not take place immediately after the close of the last week, yet
God sufficiently avenged their impious contempt of his gospel, and besides this, he shews how he had no longer need of any visible temple, as he had now dedicated the whole world to himself from east to west.
\par I now return again to the explanation of the words separately. The angel says,}{\i\fs20 }{\i\fs20\cf13 Upon the extension of abominations, astonishment}{\i\fs20 , }{\fs20
or astonishing; for some think it an adjective, and others a substantive; but the meaning is, }{\i\fs20\cf13 all should be stupefied,}{\i\fs20 }{\fs20 or astonished. I do not. altogether object to the meaning already referred to \emdash
namely, rendering the word \'93wing\'94 as \'93extremity;\'94 for the sense will then be \emdash when the abominations come to their height or extremity; and the sense is the same, if we use the word \'93expansion.\'94
God intends to shew us the extensive range of the pollutions,. \emdash upwards, downwards, and all around, they should obscure and bury the temple\rquote s glory. Hence }{\i\fs20\cf13 on account of the extremity}{\i\fs20 }{\fs20 or }{\i\fs20\cf13
expansion of abominations there shall be astonishment}{\i\fs20 , }{\fs20 for all shall be amazed. The angel seems to oppose this stupor to pride; for the Jews were thoroughly persuaded of God\rquote
s being strictly bound to themselves, and of the impossibility of his being torn away from his own temple where he had fixed his eternal dwelling-place. He predicts the approach of this amazement instead of their supine security.
\par He adds next, }{\i\fs20\cf13 And unto consumption}{\i\fs20 . ,}{\f30\fs20\cf10 hlk}{\i\fs20 keleh, }{\fs20 signifies \'93end\'94 and \'93perfection,\'94 as well as \'93destruction.\'94 I take it here for consumption or destruction. }{\i\fs20\cf13
It shall flow even unto astonishment}{\i\fs20 . }{\fs20 I have already remarked upon the words implying this astonishment; slaughter, or something like it, ought to be understood before the verb. There is no doubt at all about the Prophet\rquote
s meaning. He says this slaughter should be like a continual shower, c
onsuming the whole people. He speaks of the people as astonished by their calamities, and deprived of all hope of escape from them; for the slaughter shall flow forth upon the astonished people. Meanwhile he shews how foolishly the Jews indulged in pride
and how fallaciously they flattered themselves in supposing the Almighty permanently attached and bound to themselves and their visible temple. }{\i\fs20\cf13 The slaughter shall flow forth even to consumption}{\i\fs20 , }{\fs20
meaning, until the whole people should perish. He adds also another noun, }{\i\fs20\cf13 even to a determined end}{\i\fs20 . }{\fs20
We have already unfolded the meaning of this noun. Here the Prophet explains the cause of that eternal distinction which the Almighty had determined and decreed to be irrevocable.
\par }\pard\plain \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs48\cf2\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page }{\cs24\caps0\v\f2\fs20\cf6
\par }\pard \s64\qc \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {Chapter 10
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
The tenth chapter now follows, which Daniel introduces as a preface to the eleventh and twelfth. He relates the manner in which he was affected, when the last vision was presented to him. This he briefly explains as referring
to events about to occur until the advent of Christ; and then he extends it to the final day of the resurrection. God had previously predicted to his Prophet the future condition of the Church from its return from Babylon to the advent of Christ, but in t
h
e eleventh chapter he more distinctly and clearly points with the finger to every event, as we shall perceive in proceeding with our comments. In this chapter Daniel assures us that the prophecies which he is about to discuss are worthy of more than ordin
a
ry attention; when the angel appeared, he was immediately affected with sorrow and grief; then he was one moment astonished, and the next cast down by the secret instinct of the Spirit; he lay like a dead man, till he was restored again and again by the a
ngel of God. We shall observe these points as we proceed. He first says \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:1\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 1.}{ In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose n
ame was called Belteshazzar; and the thing }{\i was }{true, but the time appointed, }{\i was }{long: and he understood the thing, and had understanding of the vision.\cell }{\b 1.}{
Anno tertio Cyri regis Persarum sermo revelatus fuit Danieli, cujus nomen Beltsazar, et veritas sermo,}{\cf1 }{\cf13\super f512}{ et tempus magnum,}{\cf1 }{\cf13\super f513}{\cf1 }{et intellexit sermonem, et intelligentia ei fuit in visione.\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par We observe the Prophet by no means content with the usual method of address, for the purpose of stirring up the attention of the pious, and of assuring them ho
w worthy of special notice are the prophecies which follow. He marks the time, the third year of King Cyrus, as the Jews were then forbidden by a new edict to build their temple, although liberty to do so had been previously granted to them. He says, \'93
}{\i\fs20 a}{\fs20 }{\i\fs20 word}{\fs20 \'94}{\i\fs20 }{\i\fs20\cf13 was made known to him}{\i\fs20 , }{\fs20 and he adds, }{\i\fs20\cf13 the word was true}{\i\fs20 , }{\fs20
although the time was long. The time is treated more at length in the next verse. By saying}{\i\fs20\cf13 , a word was manifested to him,}{\i\fs20 }{\fs20 he is thought to distinguish this prophecy from others, as it was not offe
red to him by either a dream or a vision. He uses the word }{\f30\fs20\cf10 harm}{\fs20 , }{\i\fs20 merah, }{\fs20 a}{\i\fs20 }{\fs20 \'93}{\i\fs20 vision,}{\fs20 \'94}{\i\fs20 }{\fs20 at the end of this verse, but I do not see why}{\i\fs20 }{\fs20
the noun \'93word\'94 should be taken in so restricted a sense. Interpreters, again, seek for a reason why he mentions his own name
as Belteshazzar; some think it celebrates some honor to which he was raised; others treat it as commending the superiority of his abilities, as the name implies \emdash
descended from heaven; while others bring forward various conjectures. I have no hesitation in stating Daniel\rquote
s wish to erect some illustrious monument of his vocation among the Medes, Persians, and Chaldeans. There, most probably, he was usually called Belteshazzar, and the name Daniel was almost buried in oblivion, and so he wished to testify t
o his being no stranger to the people of God, although he suffered a foreign name to be imposed upon him; for we have already seen the impossibility of his avoiding it. I therefore think the Prophet had no other intention than to render this prophecy noto
r
ious throughout all those regions in which he was well known under the name of Belteshazzar. Besides this, he wished to testify to his fellow-countrymen that he was not entirely cut off from the Church through being called Belteshazzar by the Chaldees; fo
r he was always the same, and while banished from his country, was endued with the Spirit of prophecy, as we have previously seen. As the name of Daniel was almost unknown in Chaldea, he wished to make known the existence of both his names.
\par It now follows, }{\i\fs20\cf13 And there is truth in the word}{\i\fs20 . }{\fs20
Daniel here commends the certainty of the prophecy, as if he had said, I bring nothing before you but what is firm and stable, and whose actual performance the faithful ought confidently to expect. }{\i\fs20\cf13 There is truth in the word}{\i\fs20 , }{
\fs20 says he; meaning, there was no room for doubting his assertions, for he had been divinely instructed in events which should be fulfilled in their own time. I understand what follows to mean, although the time should be long. Some of the Rabbis take
}{\f30\fs20\cf10 abx}{\i\fs20 , tzeba, }{\fs20 for the angelic hosts, which is quite absurd in this place. The word signifies \'93army\'94
as well as an appointed time, but the exposition which they thrust upon the passage cannot stand its ground. The particle \'93and,\'94 as I think, must here be taken adversatively, in the sense of \'93although.\'94
Thus the Prophet proclaims our need of calmness of mind, and patient endurance, until God shall really complete and perform what he has verbally announced. This feeling ought to be extended to all prophecies. We know
how ardent are the dispositions of men, and how hastily they are carried away by their own desires. We are compelled, therefore, to curb our impetuosity, if we wish to make progress in the school of God, and we must admit this general principle: If a pro
mise should tarry, wait for it; for it will surely come, and will not delay. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Habakkuk 2:3}{\cs24\v\f2\fs20\cf6 }{\fs20 ) Here Daniel affirms in a special sense, }{\i\fs20\cf13
the time will be long}{\i\fs20 }{\fs20 this would restrain the faithful from rushing headlong with too much haste; they would command their feelings, and remain tranquil till the full maturity of the period should arrive.
\par He afterwards adds, }{\i\fs20\cf13 He understood the vision}{\i\fs20 ; }{\fs20 by this assertion he confirms the prophecy which he i
s about to explain, and thus assures us of his not uttering anything either perplexed or obscure. He also induces all the pious to hope for the exercise}{\i\fs20 }{\fs20
of the same understanding as he had himself attained; as if he had said, I know what God wished; he has
explained to me by his angel various events which I will now set forth in their own order; let every one peruse these prophecies attentively and reverently, and may God grant him the same gift of understanding, and lead him to certain knowledge. The info
rmation conveyed}{\i\fs20 }{\fs20
by the Prophet belongs to all the pious, to deter them from sluggishness and despair. At the first glance this teaching may appear very obscure, but they must seek from the Lord that light of manifestation which he deigned to bestow upon th
e Prophet himself. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:2-3\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 2.}{ In those days I Daniel was mourning three full weeks.\cell }{\b\expnd0\expndtw-4 2.}{
\expnd0\expndtw-4 Diebus illis ego Daniel dedi me luctui tribus hebdomadibus dierum.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 3.}{
I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.\cell }{\b 3.}{ Panem deliciarum}{\cs28\fs20\cf1 }{\cs28\fs20\cf13\super f}{\cf13\super 514}{
non comedi: et caro et vinum non intravit in os meum: et unguendo non fui unctus donec impletae sunt tres hebdomades dierum.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par We gather from this passage why the angel appeared to the Prophet in the third year of Cyrus. He says,}{\i\fs20 }{\i\fs20\cf13 he was then in the greatest sorrow}{\i\fs20 ; }{\fs20
and what was the cause of it? At that period we know an interruption of the wo
rk of rebuilding the temple and city to have taken place. Cyrus was gone to a distance; he had set out for Asia Minor, and was carrying on war with the Scythians. his son Cambyses was corrupted by his couriers, and forbade the Jews to proceed with the reb
u
ilding of their city and temple. The freedom of the people might then seem in vain. For God had promised the Jews in glowing language a return to their country with their standards unfurled. Besides this, we know the splendid language of the prophets resp
ecting the glory of the second temple. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Isaiah 52:12}{\cs24\v\f2\fs20\cf6 }{\fs20 ; }{\cs24\v\f2\fs20\cf6 }{\fs20 Haggai 2:9}{
\cs24\v\f2\fs20\cf6 }{\fs20 , and elsewhere.) When thus deprived of all opportunity of rebuilding their temple, what could the Jews determine except that they}{\i\fs20 }{\fs20
had been deluded after returning to their country, and God had made a shew of disappointing expectations which had turned out a mere laughing-stock and deception? This was the cause of the grief and anxiety which oppressed the holy Prophe
t. We now understand why he mentions the third year}{\i\fs20 }{\fs20 of Cyrus, as the circumstances of that period, even at this day, point out the reason of his abstinence from all delicacies.
\par He says, }{\i\fs20\cf13 He was in affliction for three weeks of days}{\i\fs20 . }{\fs20 The Hebrews often use the phrase weeks or times of days for complete periods. Very possibly, Daniel uses the word \'93days\'94}{\i\fs20 }{\fs20
here, to prevent a mistake which might easily occur through his so lately speaking of weeks of years. The distinction is thus more clearly marked between the s
eventy weeks of years previously explained, and these three weeks of days here mentioned. And the angel appears to have dwelt purposely on the completion of these three weeks, as this was the third year of King Cyrus\rquote s reign. He says, }{
\i\fs20\cf13 He did not eat delicate bread, and he abstained from flesh and wine}{\i\fs20 , }{\fs20
implying his practice of uniting fasting with mourning. The holy Prophet is here represented as freely using flesh and other food, while the Church of God remained in a state of tranquillity; but when there w
as danger, lest the few who had returned home should be diminished, and many were still suffering at Babylon those grievous calamities to which they were subject during their exile from neighboring enemies, then the Prophet abstained from all delicacies.
I
n the beginning of this book, he had stated the contentment of himself and his companions with bread, and pulse, and water for meat and drink. This statement is not contrary to the present passage. There is no necessity to fly to that refinement, which al
lows an old man to use wine, which he never touched in his youth and the flower of his age. This comment is far too frigid. We have shewn, how at the beginning of his exile the only reason for the Prophet\rquote
s abstaining from the delicacies of the palace, was the desire of preserving himself free from all corruption. For what was the object of the king\rquote
s designing shrewdness in commanding Daniel and his companions to be treated thus daintily and luxuriously? He wished them to forget their nation by degrees, and
to adopt the habits of the Chaldeans, and to be withdrawn by such enticements from the observance of the law, from the worship of God, and from the exercises of piety. When Daniel perceived the artful manner in which he and his companions were treated, h
e requested to be fed upon pulse, he refused to taste the king\rquote
s wine, and despised all his dainties. His reason, therefore, concerned the exigencies of the times, as I then pointed out at full length. Meanwhile, we need not hesitate to suppose, that after
giving this proof of his constancy, and escaping from these snares of the devil and of the Chaldean monarch, he lived rather freely than frugally, and made use of better bread, and fresh, and wine than before. This passage, then, though it asserts his abs
tinence from flesh and wine, need not imply actual fasting. Daniel\rquote s method of living was clearly after the common practice of the Chaldeans, and by no means implies the rejection of wine, or flesh, or viands of any kind. When he says, }{
\i\fs20\cf13 he did not eat delicate bread}{\i\fs20 , }{\fs20 this was a symbol of sorrow and mourning, like abstinence from flesh and wine. Daniel\rquote
s object in rejecting delicate bread and wine during those three weeks, was not merely the promotion of temperance, but suppliantly to implore the Almighty not
to permit a repetition of those sufferings to his Church under which it had previously labored. But I cannot here treat at any length the object and use of fasting. I have done so elsewhere; even if I wished to do so, I have no time now. To-morrow, perhap
s, I may say a few words on the subject, and then proceed with the rest of my observations.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, since thou settest before us so remarkable an example in thy holy Prophet, whom thou didst adorn in so many ways that he wrestled to eve
n extreme old age with various and almost innumerable trials, and yet was never mentally broken down: Grant us to be endowed with the same untiring fortitude. May we proceed in the course of our holy calling without the slightest despondency through whate
v
er may happen. When we see thy Church upon the brink of ruin, and its enemies plotting desperately for its destruction, may we constantly look for that liberty which thou hast promised. May we strive with unbroken courage, until at length we shall be disc
harged from our warfare, and gathered into that blessed rest which we know to be laid up for us in heaven, through Christ our Lord. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Fifty-Third
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 We}{\fs20
yesterday stated the reason why Daniel abstained from flesh and wine for three weeks. It was the sorrowful and depressed condition of the Church while the Jews were prohibited from building their Temple. We have stated the fallacious views of those who t
hink him to have been always so abstemious in the flower of his age. Though he lived on bread and pulse, it was only for the purpose of remaining pure without any leaning towards the habits of the Chaldees, as it was the king\rquote
s design to withdraw both himself and his companions from God\rquote s people, as if they had originally sprung from Chaldea. That, therefore, was but a temporary reason. But he now states, }{\i\fs20\cf13 He had not tasted delicate bread}{\i\fs20 , }{
\fs20 that is, made of fine flour, }{\i\fs20\cf13 and had not tasted either wine or flesh}{\i\fs20 , }{\fs20
during the time in which the building of the Temple had been impeded. We must diligently notice this; for many celebrate fasting as if it were a principal part of the worship of God. They think it an act of obedience peculiarly pleasing to God. But this i
s
a gross error, since fasting by itself ought to be treated as a matter unimportant and indifferent. It deserves no praise unless with reference to its object. Now the objects of fasting are various; the principal one is this, to enable the faithful suppl
iantly to deprecate God\rquote
s wrath with the solemn testimony of their repentance, and to stimulate each other to more fervor in their prayers. Ordinary daily prayers do not require fasting; but when any great necessity presses upon us, that exercise is added b
y way of help, to increase the alertness and fervor of our minds in the pouring forth of prayer. For this reason the Scriptures often connect fasting with sorrow, and Daniel here follows the usual practice. We perceive then the reason of his rejecting all
delicacies in meat and drink, through his desire to withdraw himself entirely from all hindrances, and to become more intent upon his prayers. I now touch but briefly upon fasting, because I cannot stop on casual passages like these. We should notice, how
e
ver, how foolishly and absurdly fasting is observed in these days among the Papists, who think they have discharged that duty by eating but once in the day, and abstaining from flesh. The rule of fasting among the Papists is, to avoid flesh and not to par
take of either supper or dinner. But real fasting requires something far different from this, namely, perfect abstinence from all delicacies. For Daniel extends this fasting even to bread. He says, }{\i\fs20\cf13 He did not taste wine}{\i\fs20 , }{\fs20
meaning he abstained from all wine. Then, as to the word \'93flesh,\'94
he does not mean only that of oxen, or calves, or lambs, or fowls, or birds in general, but all food except bread is included under the term flesh. For Daniel did not trifle childishly with God, as the Papists do at this day,
who feed without any religious scruple on the best and most exquisite viands, so long as they avoid flesh. This appears more clearly from the statement }{\i\fs20 \emdash }{\i\fs20\cf13 he did not eat pleasant bread}{\i\fs20 , }{\fs20
that is, made of fine flour or the very best of the wheat. He was content with plain bread to satisfy his necessities. This abundantly proves the superstition of those who distinguish between flesh, and eggs, and fish. Now, fasting consists in this
\emdash the imposition of a bridle upon men\rquote s lusts, eating only sparingly and light
ly what is absolutely necessary, and being content with black bread and water. We now understand how fasting in this and similar passages is not taken for that temperance which God recommends to us throughout the whole course of our lives. The faithful ou
g
ht to be habitually temperate, and by frugality, to observe a continual fast; they ought not to indulge in immoderate food and drink, and in luxurious habits, lest they should debilitate the mind and weaken the body by such indulgences. As a mark of mourn
ing and an exercise of humility, the faithful may impose upon themselves the law of fasting beyond their ordinary habits of sobriety, when they feel any sign of God\rquote
s wrath, and desire to stimulate themselves to fervor in prayer, according to our former statements, and to confess themselves in the face of the whole world guilty before the tribunal of God. Such was Daniel\rquote
s intention in not permitting himself to taste pleasant bread, or to drink wine, or to eat flesh. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:4\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 4.}{
And in the four and twentieth day of the first month, as I was by the side of the great river, which }{\i is }{Hiddekel.\cell }{\b 4.}{ Die vicessima quarta mensis primi, ego fui super ripam fluvii magni, nempe Hidekel.}{\cs28\fs20\cf1 }{
\cs28\fs20\cf13\super f}{\cf13\super 515}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3
\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2
\clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel now narrates the acceptance of his prayers, because all angel appeared and instructed him in the future condition of the Church. Without the slightest doubt, the fasting already described was a preparation for prayer, as we have stated before, and
as we may gather from many passages of Scripture, especially from the assertion of Christ, where he says, the demon could not be cast out except by prayer and fasting. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Matthew 17:21}{
\cs24\v\f2\fs20\cf6 }{\fs20 .) Daniel, therefore, did not absta
in from all food, and wine, and luxuries, with the view of rendering any obedience to God, but of testifying his own grief: then he was anxious to rouse himself to prayer, and by that mark of humility, to prepare far better for repentance. He says now
\emdash }{\i\fs20\cf13 on the twenty-fourth day of the first month}{\i\fs20 \emdash }{\fs20 meaning}{\i\fs20 }{\fs20 March, the first month of the Jewish year \emdash }{\i\fs20\cf13 he stood on the bank of the great river}{\i\fs20 , }{\fs20
namely, the Tigris. The word }{\f30\fs20\cf10 dy}{\fs20 , }{\i\fs20 yid, }{\fs20 is metaphorically used for the bank, and interpreters are agreed in identifying }{\i\fs20 Hiddekel }{\fs20
with the Tigris. Geographers state the name of this river to be in some places, and especially near its fountain, }{\i\fs20 Digliton, }{\fs20
which answers to the common Hebrew name Hidekel. Without doubt, this river is called Phison by Moses, since the Tigris has t
hree names among profane nations. Its usual name is Tigris, and in one part of its course it becomes the Hidekel, and has also the names of }{\i\fs20 Pasitigris }{\fs20 and }{\i\fs20 Phasis, }{\fs20 which is equivalent to Phison. The Prophet relates, }{
\i\fs20\cf13 his standing on the bank of this great river}{\i\fs20 . }{\fs20
It is uncertain whether he was then in that part of the world, or whether God set before him the prospect of the river, as we have seen elsewhere. I rather incline to the opinion of his being rapt in the prophetic spirit, and obtaining vision of the r
iver, and not to his being really there. Possibly, that province might have been placed under his government in the course of the great changes which took place in those times. While Belshazzar lived, he could not have been at Susan, and so we were compel
l
ed to explain his former language by the prophetic rapture. And as to the present passage, I shall not quarrel with the opinion of any one who supposes Daniel to have dwelt in that district, but, as I have stated before, I think it most probable, that thi
s spectacle was offered to the holy Prophet when far distant from the river\rquote s bank, and only able to behold it in commenced his }{\i\fs20 abstinence }{\fs20
from flesh, and food, and all pleasant viands, and then relaxed his fast for three weeks, as he here marks the date on
the twenty-fourth day. But I leave this doubtful, through the impossibility of ascertaining the point with certainty. Let us now proceed, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:5-6\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 5.}{ Then I lifted up mine eyes,}{\i }{
and looked, and behold a certain man clothed in linen, whose loins }{\i were }{girded with fine gold of Uphaz:\cell }{\b 5.}{ Et levavi oculos meos, et vidi, et ecce vir unus indutus lineis, }{\i vestibus scilicet}{, et lumbi ejus accincti auro Uphaz.
\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 6.}{ His body also }{\i was }{like the
beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.\cell }{\b 6.}{
Et corpus ejus sieut tharsis, et facies ejus quasi lampades ignis: et brachia ejus, et pedes ejus quasi conspectus aeris politi,}{\cs28\fs20\cf1 }{\cs28\fs20\cf13\super f}{\cf13\super 516}{ et vox sermonum ejus quasi vox multitudinis.}{\cf1 }{
\cf13\super f517}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par As to the word }{\i\fs20\cf13 Uphaz}{\i\fs20 , }{\fs20 some think it to be a pearl or precious stone, and they take the word }{\f30\fs20\cf10 \'b5tk}{\fs20 , }{\i\fs20 kethem, }{\fs20 which precedes it, for pure gold. Others take }{\i\fs20\cf13 uphaz}{
\i\fs20 }{\fs20 adjectivally,}{\i\fs20 }{\fs20 for pure gold. I do not suppose it to be}{\i\fs20 }{\fs20
an epithet, but I rather subscribe to the view of those who understand it as the proper name of a place, because this view is in accordance with the
phraseology of the tenth chapter of Jeremiah. There is another opinion which is unsuitable. Uphaz is said to be derived from the noun Phaz, and is called \'93pure,\'94
the letter Aleph being redundant. The above mentioned passage of Jeremiah is sufficient to prove my assertion, that it signifies a certain region; and so some have translated it by ophir. The word }{\f30\fs20\cf10 \'e7\'e7rt}{\fs20 , }{\i\fs20 tharsis, }
{\fs20 is thought to mean chrysolite: some think it denotes the color of the sea, and then, by a figure of speech, take it generally for any sea. It is also said to mean sky-colored.
\par Daniel now begins to relate the manner in which the vision was offered to him. He says, when he stood on the bank of the river a man appeared to him, different from the common order of men. He calls him a man, but shew
s him to be endued, or adorned with attributes which inspire full confidence in his celestial glory. We have elsewhere stated, how angels are called men, whenever God wished them to put on this outward form. The name of men is therefore used metaphoricall
y whenever they assumed that form by God\rquote
s command, and now Daniel speaks after the accustomed manner. Meanwhile, some absurdly imagine angels to have been really men, since they assumed this appearance, and were clothed in a human body. We ought not to bel
ieve them to be really men, because they appeared under a human form. Christ, indeed, was really man, in consequence of his springing from the seed of Abraham, David, and Adam. But as regards angels, God clothes them for a single day or a short period in
b
odies, for a distinct purpose and a special use. Wherefore, I assert the gross error of those who suppose angels to become men, as often as they are corporeally visible in a human form. Still they may be called men, because Scripture accommodates itself t
o our senses, as we know sufficiently well. Daniel therefore says, }{\i\fs20\cf13 he saw a man}{\i\fs20 , }{\fs20
and afterwards distinguishes him from the human race, and shews fixed and conspicuous marks inscribed upon him, which discover him to be an angel sent down from heaven, and not a mere earthly mortal. Some philosophize with subtlety on the word }{
\i\fs20\cf13 raised}{\i\fs20 , }{\fs20 as if Daniel so raised his eyes upwards as to be unconscious of all earthly objects; but this does not appear to me sufficiently certain. The Prophet wishes to impress the certaint
y of the vision; not only was his mind composed and collected, but he applied all his senses to the one object before him \emdash
the attainment of some consolation from God. The Prophet, therefore, denotes the earnestness of his desire, for when he looked round
he found himself subject to many cares and anxieties. Again, with reference to the marks by which Daniel might infer the object of his vision to be neither earthly nor mortal, he first says, }{\i\fs20\cf13 he was clothed in linen}{\i\fs20 . }{\fs20
This kind of garment was common enough among the people of the East. Those regions are remarkably warm, and their inhabitants need not protect themselves against the cold, as we are necessarily compelled to do. They seldom wear woolen clothing. But on spe
c
ial occasions when they wish to use more splendid attire, they put on linen tunics, as we learn not only from many passages of Scripture, but also from profane writers. Hence I take this passage as if Daniel had said, the man appeared to him in splendid a
pparel. For }{\f30\fs20\cf10 \'b5ydb}{\fs20 , }{\i\fs20 bedim, }{\fs20 is supposed not to mean common linen, but a more exquisite kind of fabric. This is one point.
\par He next says, }{\i\fs20\cf13 He was girt with pure gold;}{\i\fs20 }{\fs20 that is, with a golden belt. The Orientals were formerly accustomed to gird themselves with belt
s or girdles, as their garments were long and reached almost down to the feet. Hence it became necessary for those who wished to move expeditiously to gird themselves with belts. When the angel appeared with raiment of this kind, the difference between hi
m
self and other men was displayed to the Prophet. Some refer the linen garment to the priesthood of Christ, and treat the girdle as an emblem of rigor. But these are mere refinements, and seem to me destitute of all reality. I therefore am content with the
simple opinion on which I have touched, namely, this form of clothing distinguished the angel from ordinary mortals. But this will appear clearer from the following verse. For Daniel says, }{\i\fs20\cf13 His body was sky-colored}{\i\fs20 , }{\fs20
or like the precious stone called beryl,
of a golden hue Without doubt, the Prophet beheld something different from a human form, for the purpose of his clearly ascertaining the vision not to be a man, but an angel in the form of man. I leave the allegory here, although it proceeds throughout th
e
whole verse. I am aware of the plausible nature of allegories, but when we reverently weigh the teachings of the Holy Spirit, those speculations which at first sight pleased us exceedingly, vanish from our view. I am not captivated by these enticements m
yself, and I wish all my hearers to be persuaded of this, \emdash
nothing can be better than a sober treatment of Scripture. We ought never to fetch from a distance subtle explanations, for the true sense ,will, as I have previously expressed it, flow naturally f
rom a passage when it is weighed with maturer deliberation. He says, }{\i\fs20\cf13 His face was like the appearance of lightning}{\i\fs20 . }{\fs20
This, again, assured the Prophet of his being an more than earthly mortal. His eyes would lead to the same conclusion; they were }{\i\fs20\cf13 like lamps of fire}{\i\fs20 ; }{\fs20 then }{\i\fs20\cf13 his arms and feet were like polished}{\i\fs20 }{
\fs20 or burnished }{\i\fs20 brass; }{\fs20 lastly, }{\i\fs20\cf13 the voice of his words was the voice of a tumult}{\i\fs20 , or noise, or multitude. }{\fs20 The sum of the whole is this, \emdash
the angel, though clad in human form, possessed certain conspicuous mar
ks by which God separated him from the common crowd of men. Thus Daniel clearly perceived the divine mission of the angel, and God wished to establish the confidence and certainty of those prophecies which will afterwards follow in the eleventh chapter. L
et us proceed:
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:7\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 7.}{
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.\cell }{\b\expnd0\expndtw-4 7.}{\expnd0\expndtw-4 Et vidi ego D
aniel solus visionem, et viri qui erant mecum, non viderunt visionem, imo}{\cs28\fs20\expnd0\expndtw-4\cf1 }{\cs28\fs20\expnd0\expndtw-4\cf13\super f}{\expnd0\expndtw-4\cf13\super 518}{\expnd0\expndtw-4
terror magnus irruit super eos, et fugerunt in latebras.}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f519}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par He pursues his own narrative in which he appears prolix, but not without design. This prophecy required all kin
ds of sanction for the purpose of inspiring unhesitating confidence in it, not only with those Jews of that generation, but with all posterity. Although the predictions of the eleventh chapter have been fulfilled, yet their utility is manifest to us as fo
llows: first, we behold in them God\rquote
s perpetual care of his Church; secondly, we observe the pious never left destitute of any necessary consolation; and lastly, we perceive, as in a glass or in a living picture, the Spirit of God speaking in the prophets,
as I have observed before, and shall have occasion to remark again. Daniel, therefore, has good reasons for impressing us with the certainty of the vision, and with whatever tends to prove its reality. He says, }{\i\fs20\cf13
I alone saw the vision; but the men who were with me did not see it}{\i\fs20 ; }{\fs20 just as the companions of Paul did not hear Christ\rquote
s voice, but only a confused sound: they did not understand his language, as Paul alone was permitted to comprehend it. (}{\fs20\cf13\super <440907>}{\fs20 Acts 9:7) This is related to promote belief in the prophecy. Daniel\rquote
s power of hearing was not superior to his companions, but God intended to address him alone. Thus the voice, although like the voice of a multitude, did not penetrate the ears of those who were with him. He alone was the recipient of these
prophecies, as he alone was endued with the power of predicting future events, and of consoling and exhorting the pious to live them a knowledge of futurity even to the last day. Should any one inquire how he carried his companions with him while he was
probably lying on his bed at a distance from the bank of the river, the answer is easy. He had his domestics with him; the river\rquote
s bank only existed in the vision, and he was carried completely out of himself, and thus his family would be acquainted with th
e ecstasy without being aware of the cause. Daniel then continued at. his own home, and only visited the bank of the river during the vision; although many witnesses were present, God struck them all with astonishment, while Daniel only perceived what is
afterwards narrated. God deemed him worthy of this singular honor to fit him to become a teacher and instructor to others. }{\i\fs20\cf13 The men who were with me}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13
saw not the vision; but a great terror fell upon them}{\i\fs20 . }{\fs20 This distinction, as I have stated, shews Daniel to have been selected as the sole listener to the angel\rquote
s voice, and as receiving the information which he was afterwards to convey to others. Meanwhile, God intended many witnesses to notice Daniel\rquote s entire freedom from any delusion through either a dream or a passing imagination. }{\i\fs20\cf13
His companions}{\i\fs20 , }{\fs20 then, }{\i\fs20\cf13 were fright-eyed}{\i\fs20 . }{\fs20 This terror proves the Prophet to have been divinely instructed and not to have labored under any delirium. }{\i\fs20\cf13 They fled,}{\i\fs20 }{\fs20 therefore, }
{\i\fs20\cf13 into hiding-places}{\i\fs20 . }{\fs20 It afterwards follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:8\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 8.}{
Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned into corruption, and I retained no strength.\cell }{\b 8.}{ Et ego relictus fui
solus, et vidi visionem magnam hanc, et non fuit residuum in me robur}{\cs28\fs20\cf1 }{\cs28\fs20\cf13\super f}{\cf13\super 520}{ atque etiam decor}{\cf1 }{\cf13\super f521}{ meus eversus fuit super me, }{\i in me}{, ad corruptiones}{\cf1 }{
\cf13\super f522}{ et non retinui vigorem.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3
\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2
\clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This language all tends to the same purpose \emdash
to assure us that Daniel did not write his own comments with rashness, but was truly and clearly taught by the angel on all the points which he committed to writing, and thus all hesitation is removed as to our embracing what we shall afterwards perceive
, as he is a faithful interpreter of God. He first states }{\i\fs20 he saw a vision. }{\fs20 He had said so before, but he repeats it to produce a due impression; he calls the vision }{\i\fs20 great, }{\fs20
to arouse our attention to its importance. He adds, }{\i\fs20\cf13 he was deprived of all vigor}{\i\fs20 ; }{\fs20 as
if he had been rendered lifeless by the blast of the Spirit. Thus we gather the object of the exhibition of all these outward signs; they not only bring before us God speaking by the mouth of his angel, but they prepared the Prophet himself, and trained h
im to reverence.}{\i\fs20 }{\fs20
God, however, does not terrify his sons, as if our disquiet was with him an object of delight, but solely because it is profitable for us; for unless our carnal feelings were utterly subdued, we should never be fit to receive improvement. T
iffs necessarily requires violence, on account of our inborn perverseness; and this is the reason why the Prophet was reduced to this state of lifelessness. Even }{\i\fs20\cf13 my comeliness}{\i\fs20 , or }{\fs20 beauty, or appearance, }{\i\fs20\cf13
was turned to corruption}{\i\fs20 ; }{\fs20 meaning, my deformity was similar to that induced by death. He adds lastly, }{\i\fs20\cf13 I did not retain my vigor.}{\i\fs20 }{\fs20 He}{\i\fs20 }{\fs20
uses a variety of phrases to shew himself depressed by the heavenly blast, for but a slight amount of vitality remained, and he was scarcely preserved from actual death. We ough
t to learn to transfer this instruction to ourselves, not by the vanishing of our rigor or the changing of our appearance whenever God addresses us, but by all our resistance giving way, and all our pride and loftiness becoming prostrate before God. Final
ly, our carnal disposition ought to be completely reduced to nothing, as true docility will never be found in us until all our senses are completely}{\i\fs20 }{\fs20
mortified; for we must always remember how hostile all our natural thoughts are to the will of God. It afterwards follows; \emdash but I cannot proceed further to-day; I must delay my comment on the next verses till to-morrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, as thou didst formerly appear to Daniel thy holy servant, and to the other prophets, and by their doctrine didst r
ender thy glory conspicuous to us at this day, that we may reverently approach and behold it. When we have become entirely devoted to thee, may those mysteries which it has pleased thee to offer by means of their hand and labors, receive from us their due
estimation. May we be cast down in ourselves and be raised by hope and faith towards heaven; when prostrate before thy face, may we so conduct ourselves in the world, as in the interval to become free from all the depraved desires and passions of our fles
h, and dwell mentally in heaven. Then at length may we be withdrawn from this earthly warfare, and arrive at that celestial rest which thou hast prepared for us, through the same Jesus Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Fifty-Fourth.
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:9-10\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 9.}{
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.\cell }{\b\expnd0\expndtw-4 9.}{\expnd0\expndtw-4
Et audivi vocem sermonum ejus, et cum audirem vocem sermonum ejus, tunc ego fui sopitus super faciem meam,}{\cs28\fs20\expnd0\expndtw-4\cf1 }{\cs28\fs20\expnd0\expndtw-4\cf13\super f523}{\expnd0\expndtw-4 et facies mea in terram, }{
\i\expnd0\expndtw-4 projecta fuit scilicet.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\expnd0\expndtw-4 10. }{
\expnd0\expndtw-4 And, behold, an hand touched me which set me upon my knees and }{\i\expnd0\expndtw-4 upon }{\expnd0\expndtw-4 the palms of my hands.\cell }{\b\expnd0\expndtw-4 10. }{\expnd0\expndtw-4 et ecce manus tetigit me,}{
\cs28\fs20\expnd0\expndtw-4\cf1 }{\cs28\fs20\expnd0\expndtw-4\cf13\super f524}{\expnd0\expndtw-4 et movere me fecit super genui mea, et palmas, }{\i\expnd0\expndtw-4 aut volas}{\expnd0\expndtw-4 , manum mearum.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1
\par In}{\fs20 yesterday\rquote s Lecture Daniel confessed himself astonished at the sight of the angel, and deprived of all inward strength. He afterwards adds, }{\i\fs20\cf13 On hearing the sound of his words he threw himself on the ground}{\i\fs20 ; }{
\fs20 for this is the sense of the ninth verse, as we have just read it. he represents himself as being }{\i\fs20\cf13 in a swoon}{\i\fs20 }{\fs20
and in the unconscious state which usually occurs when all our senses are paralyzed by excessive fear. While lying thus senselessly on the ground, }{\i\fs20\cf13 Behold}{\i\fs20 , }{\fs20 he adds, }{\i\fs20\cf13
hands touched me, and placed me upon my knees and the palms of my hands}{\i\fs20 . }{\fs20 He mentions his bei
ng partially raised by the angel, not only through the sound of his voice, but by the touch of his hand. He implies that he was not yet raised to either the standing or sitting posture; he was only placed upon his knees with his hands upon the ground, thi
s
posture being the sign of his dejection. Thus he was partially relieved, and fear no longer seized upon either his mind or his limbs. From this passage we should learn that when prostrated by the voice of God, we cannot be restored otherwise than by his
strength. We know the hand to be the symbol of strength. Unless God himself stretches out his hand to us, we shall always remain apparently dead. This is one lesson. The Prophet next adds the address of the angel to him, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:11\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 11.}{
And he said unto me, O Daniel, a man greatly beloved, understand the words that, I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.\cell }{\b 11.}{ Et loqu
utus est ad me, Daniel vir desideriorum intellige, }{\i attentus sis}{, ad verba quae loquor tecum et sta super stare tuum: quia nunc missus sum ad te. Et cum loqueretur mecum sermonem hunc, steti tremens, }{\i vel, trepidus}{.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par He here relates how he was strengthened, by the angel\rquote s exhortation. He now begins to raise himself from his former position, and the angel now orders him to raise his drooping spirits, and calls }{\i\fs20\cf13 him a man greatly beloved}{\i\fs20 .
}{\fs20 We have previously discussed this word, which some refer to Daniel\rquote
s zeal, and take it passively, because he was inspired with a most invincible ardor through anxiety for the common welfare of the Church. I rather incline to the opposite view, thinking him so called through the force of h
is desires, because he was dear and precious to God. By This epithet the angel wished to animate the holy Prophet, and to calm and quiet his mind for listening to what he so ardently expected. }{\i\fs20\cf13 Understand}{\i\fs20 , }{\fs20
therefore, he says, or attend to,}{\i\fs20 }{\i\fs20\cf13 the words which I shall speak to thee, and stand upright.}{\i\fs20 }{\fs20 Some translate it, in thy station, but \'93station\'94
does not refer to the position of the body. I have already shewn how the Prophet was not now quite prostrate; his face was towards the earth, while he was supported b
y his hands and knees; and we now perceive him raised another step. This doctrine is profitable to us, because many think themselves utterly neglected and deserted by God, unless they immediately regain their mental rigor. But God does not all at once res
tore to life those whom he has rendered all but lifeless, but he conveys new life by degrees, and inspires the dead with fresh animation. We perceive this to have been done in Daniel\rquote
s case. Therefore I am never surprised when God raises us gradually by distinct steps, and cures our infirmity by degrees; but if even a single drop of his virtue is supplied to us, we should be content with this consolation, until he should complete}{
\i\fs20 }{\fs20 what he has begun within us. Lastly, this passage unfolds to us how God works in his servants, by not rendering them perfect all at once, but allowing some infirmity to remain until the completion of his own work.
\par Daniel afterwards adds, }{\i\fs20\cf13 When he heard this address, he stood up.}{\i\fs20 }{\fs20 We here observe the effect. and fruit of the angel\rquote s exh
ortation, as Daniel no longer needed to support himself on his hands and knees. He could stand upright, although he adds, }{\i\fs20\cf13 he remained trembling}{\i\fs20 . }{\fs20 Although thus erect}{\i\fs20 }{\fs20
in body, he was not entirely free from feelings of dread; and, though he stood upon his feet, he was not yet relieved from all trepidation, even at the angel\rquote s command. This confirms my previous remark \emdash
God leaves in his servants some signs of fear, to remind them of their infirmity; they venture to raise themselves by hope above the world, but
they do not forget they are but dust and ashes, and so restrain themselves within the bounds of humility and modesty. It now follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:12\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 12. }{Then said he unto me. Fear not, Daniel; for from
the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.\cell }{\b 12.}{
Et dixit ad me, ne timeas Daniel, quia a die primo quo adjecisti cor tuum ad, intelligendum, et affigendum te, vel, }{\i humiliandum}{, coram facie Dei tui, exaudita sunt verba tua: et ego veni in verbis tuis, }{\i hoc est, propter verba tua.}{\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par By the angel\rquote s
commanding the Prophet to be of a serene and tranquil mind, we gather the continuance of his fright, and his being as yet unable to listen with composure. And yet this trembling improved his teachableness. Without the slightest doubt, God desired to prepa
re his servant in this way to render him more attentive to his disciples, and yet this very terror prevented Daniel from summoning all his senses to listen to the address of the angel. The remedy is exhibited in these words, }{\i\fs20\cf13
O Daniel, fear not}{\i\fs20 . }{\fs20 The angel did not wish to remove all fear from the Prophet\rquote
s mind, but rather to calm it, lest his trembling should prevent him from giving due attention to the prophecies which we shall soon discuss. I have already said enough on the subject of this address. As God k
nows fear to be useful to us, he does not wish us to be entirely free from it, as too great self-confidence would immediately produce slothfulness and pride. God, therefore, wishes our fears to restrain us like}{\i\fs20 }{\fs20
a bridle, but meanwhile he moderates this dread in his servants, lest their minds become stricken}{\i\fs20 }{\fs20 and disturbed, and thus disabled from approaching him with calmness.
\par The angel adds}{\i\fs20\cf13 , From the first day on which thou didst begin to apply thy mind to understanding, and to afflict thyself before God, thy prayers were heard}{\i\fs20 . }{\fs20
This reason sufficiently shews in what sense and with what intention the angel forbade the Prophet\rquote s fears \emdash }{\i\fs20 because, }{\fs20 says he, }{\i\fs20\cf13 thy prayers have been heard}{\i\fs20 . }{\fs20
He was unwilling to banish all fear, but he offered some hope and consolation; and relying on this expectation, he might wait for the revelation which he so earnestly desired. He states }{\i\fs20\cf13
his prayers to have been heard from the time of his applying his mind to understanding, and from his afflicting himself before God}{\i\fs20 . }{\fs20 These two points may be noticed: first, by the word \'93understanding\'94 the angel informs us of God
\rquote s being propitious to the prayers of his servant, because they were sincere and legitimate. For what spectacle did Daniel behold? He saw the condition of the Church entirely co
nfused, and he desired the communication of some mark of favor, which might assure him of God\rquote s being still mindful of His covenant, and of his not despising those wretched Israelites whom he had adopted. As this was the object of the Prophet
\rquote s prayer, he so far obtained his request, and the angel bears witness to God\rquote
s being entreated by him. We are taught then by this passage, if we are anxious for our supplications to be both heard and approved by God, not to give way to those foolish lusts and appetites
, which solicit and entice us. We ought to observe the rule here prescribed by the angel, and fashion our entreaties according to God\rquote s will. We know, says John, that if we ask anything according to his will, he will hear us. (}{\fs20\cf13\super
<620514>}{\fs20 1 John 5:14.) This is the first point. The second is the addition of penitence to fervor in devotion, when the angel says, }{\i\fs20\cf13 Daniel\rquote s mind was afflicted}{\i\fs20 }{\fs20
or humbled. A second condition of true prayer is here set before us, when the faithful humble themselves before God, and being
touched with true penitence, pour out their groans before him. The angel, therefore, shews how Daniel obtained his requests, by suppliantly afflicting himself before God. He did not utter prayers for the Church in a mere formal manner, but as we have pre
viously seen, he united fasting with entreaty, and abstained from all delicacies. For this reason God did not reject his petitions. He says, }{\i\fs20\cf13 before thy God}{\i\fs20 ; }{\fs20 this expression of the angel\rquote s implying that the Prophet
\rquote s supplication sprang from true faith. The
prayers of the impious, on the other hand, always repel the Almighty, and they can never be sure of his being propitious to them. In consequence of the hesitation and vacillation of unbelievers, this testimony to true faith is set before Daniel \emdash
he }{\i\fs20\cf13 prayed to his own God}{\i\fs20 . }{\fs20 Whoever approaches God, says the Apostle, (}{\fs20\cf13\super <581106>}{\fs20
Hebrews 11:6,) ought to acknowledge his existence, and his being easily entreated by all those who seek and invoke him. We ought diligently to notice this, as this fault is most manifest i
n all ages, men often pray to God, but yet through their hesitation they pour forth their petitions into the air. They do not realize God as their Father. Another passage also reminds us how useless is the hope of obtaining anything by prayer, if we are a
gitated and tossed about in our emotions. (}{\cs24\v\f2\fs20\cf6 }{\fs20 James 1:6, 7}{\cs24\v\f2\fs20\cf6 }{\fs20
.) Unless faith shine forth, we must not feel surprise at those who call upon God losing all their labor through their profanation of his name. Lastly, by this expression, the angel shews us how Daniel\rquote
s prayer was founded on faith; he had not sought God with rashness, but was clearly persuaded of his being welcomed among the sons of God. }{\i\fs20\cf13 He prayed}{\i\fs20 , }{\fs20 therefore, }{\i\fs20\cf13 to his own God,}{\i\fs20 }{\fs20
and for this reason, his petitions were heard. Then the angel adds, }{\i\fs20\cf13 he came at his words}{\i\fs20 ; }{\fs20 as it is said in the Psalms. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Psalm 145:19}{\cs24\v\f2\fs20\cf6
}{\fs20 .) God inclines with desire towards those who fear him; and in this sense the angel waits upon Daniel. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:13\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 13.}{
But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.\cell }{\b 13.}{ Et Princeps regni Persarum stetit coram me, }{\i
vel, e regione}{, viginti diebus et uno. Et ecce Michael unus principum primorum}{\cf1 }{\cf13\super f525}{ venit ad opem ferendam mihi,}{\cf1 }{\cf13\super f526}{ et ego residuus}{\cf1 }{\cf13\super f527}{ fui apuds reges Persarum, }{\i vel, P
ersidis.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15
\clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel now assigns a reason why he did not appear at once, and at the very first moment to the Prophet, who might complain as follows, \emdash \'93What treatment is this, to suffer me to consume away through grief for so long a period?\'94
for Daniel had
remained through three weeks in succession in the severest affliction. God had heard him, indeed, from the very first day; how, then, could he still behold this wretched man thus prostrate in mourning? why did not God cause it to appear openly and really
that he had not prayed in vain? The angel now meets this objection, and shews how he had been otherwise occupied in promoting the Prophet\rquote
s welfare. We ought carefully to notice this, because delay often disturbs us when God does not immediately extend his
help, and for a long time hides from us the fruit of our prayers. Whenever our passions burst forth with a strong impetuosity, and we easily manifest tokens of impatience, we must notice this expression of the angel, for our prayers may be already heard
while God\rquote
s favor and mercy is concealed from us. The experience of Daniel is daily fulfilled in every member of the Church, and without the slightest doubt the same discipline is exercised towards all the pious. This is our practical reflection. We must no
tice, secondly, God\rquote s condescension in deigning to explain himself by the angel to his own Prophet. He offers a reason for the delay of the angel\rquote
s return, and the cause of this hindrance was, as I have already stated, his regard for the safety of his elec
t people. The wonderful clemency of the Almighty is here proved by his offering an excuse so graciously to his Prophet, because he did not shew himself easily entreated on the very day when prayer was offered to him. But we ought to derive another practic
al benefit from the passage, \emdash God does not cease to regard us with favor even while he may not please to make us conscious of it, for he does not always place it before our eyes, but rather hides it from our view. We infer from this, God\rquote
s constant care fo
r our safety, although not exhibited exactly in the way which our minds may conceive and comprehend. God surpasses all our comprehension in the way in which he provides for our safety, as the angel here relates his mission in quite another direction, and
y
et in the service of the Church. It now appears how Daniel obtained an answer to his prayers from the very first day of their offering, and yet remained unconscious of it, until God sent him some consolation in the midst of his troubles. A very different
i
nterpretation of this verse has been proposed, for some expounders think the angel sent into Persia to protect that kingdom. There is some probability in this explanation, because the Israelites were still under the Persian monarchy, and God may have furn
ished some assistance to the kings of Persia for the sake of his own people. But I think the angel stood in direct opposition and conflict against Cambyses, to prevent him from raging more fiercely against God\rquote
s people. He had promulgated a cruel edict, pre
venting the Jews from building their temple, and manifesting complete hostility to its restoration. He would not have been satisfied with this rigorous treatment, had not God restrained his cruelty by the aid and hand of the angel.
\par If we weigh these words judiciously, we shall readily conclude, that the angel fought rather against the king of the Persians than for him. }{\i\fs20\cf13 The prince}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 of the kingdom of the Persians}{\i\fs20 , }{
\fs20 meaning Cambyses, with his father Cyrus, crossed over the sea and contended with the Scythians, as well as in Asia Minor. The prince of the kingdom of Persia was ranged against him, as if he had said, \emdash
He detained me from reaching you, but it was for the good of your race, for had not God used me in assisting you, his cruelty would have been aggravated, and your condition would have been}{\i\fs20 }{\fs20
utterly desperate. You perceive, then, how there has been no want of zeal on my part, for God was never deaf to your entreaties. }{\i\fs20\cf13 The prince of the kingdom of the Persians stood against me for twenty-one days}{\i\fs20 ; }{\fs20
meaning, from the period of your beginning to pour forth your prayers before God, I have never flinched from any attack or assault, by which I might defend thy people. }{\i\fs20\cf13 The prince of the kingdom of the Persians stood against me}{\i\fs20 ; }{
\fs20 meaning, he was so hot against the Israelites, as to intend to pour forth the very dregs of his wrath, unless the help which I afforded you had been divinely interposed.
\par He adds next, }{\i\fs20\cf13 Behold! Michael, one of the chief leaders or princes, came to strengthen me}{\i\fs20 . }{\fs20
Some think the word Michael represents Christ, and I do not object to this opinion. Clearly enough, if all angels keep watch over the faithful and elect, still Christ holds the first rank among them, because he is their head, and uses their ministry and a
ssistance to defend all his people. But as this is not generally admitted, I leave it in doubt for the present, and shall say more on the subject in the twelfth chapter. From this passage we may clearly deduce the following conclusion, \emdash
angels contend for the Church of God both generally and for single members, just as their help may be needed. This we know to be a part of the occupation of angels, who protect the faithful according to Psalm 34 (}{\cs24\v\f2\fs20\cf6 }{\fs20 Psalm 34:8}{\cs24\v\f2\fs20\cf6 }{\fs20 .) They fix t
heir camp in a circuit round them. God, therefore, plants his angels against all the endeavors of Satan, and all the fury of the impious who desire to destroy us, and are ever plotting for our complete ruin. If God were not to protect us in this way, we s
hould be utterly undone. We are aware of Satan\rquote
s horrible hatred to us, and of the mighty fury with which he assails us; we know how skillfully and variously he contrives his artifices; we know him as the prince of this world, dragging and hurrying the grea
ter part of mankind along with him, while they impiously pour forth their threats against us. What prevents Satan from daily absorbing a hundred times over the whole Church both collectively and individually? It clearly becomes necessary for God to oppose
his fury, and this he does by angels. While they are contending for us and for our safety, we do not perceive this hidden malice, because they conceal it from us.
\par We may now treat this passage a little more in detail. The angel was stationed in Persia to r
epress the audacity and cruelty of Cambyses, who was not content with a single edict, but would have forcibly dragged the wretched Israelites back again to a fresh exile. And he must have succeeded, had not first one angel and then another confronted him.
The angel now informs us how Michael, one of the chief leaders, came up with the requisite supplies. The defense}{\i\fs20 }{\fs20
of one angel might have been sufficient, for angels have no further power than what is conferred upon them. But God is not bound to any particu
lar means, he is not limited to either one or a thousand, as when Jehoshaphat speaks of a small army, he states, It matters not before God, whether we be few or many. (}{\cs24\v\f2\fs20\cf6 }{\fs20 2 Chronicles 14:11}{
\cs24\v\f2\fs20\cf6 }{\fs20 ; }{\cs24\v\f2\fs20\cf6 }{\fs20 1 Samuel 14:6}{\cs24\v\f2\fs20\cf6 }{\fs20
.) For God can save his people by either a small force or a mighty one; and the same also is true of angels. But God is anxious to testify to the care which he bestows upon the welfare of his people, and to his singular loving-kin
dness towards the Israelites displayed by the mission of a second angel. He doubled his re-enforcement to bear witness to his love towards these wretched}{\i\fs20 }{\fs20
and innocent ones, who were oppressed by the calumnies of their enemies, and by the tyranny of that impious king. Finally, the angel says, }{\i\fs20\cf13 he was left among the Persian kings,}{\i\fs20 }{\fs20
for the purpose of removing the numerous obstacles in the way of the chosen people; for, unless God had withstood that deluge of weapons with his own shield, the Jews would have been buried beneath it on the spot. Let us proceed \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:14\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 14. }{
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision }{\i is }{for }{\i many }{days.\cell }{\b\expnd0\expndtw-4 14. }{\expnd0\expndtw-4 Et veni ut tibi patefacerem}{\expnd0\expndtw-4\cf1 }{
\expnd0\expndtw-4\cf13\super f528}{\expnd0\expndtw-4 quod occurret populo tuo}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f529}{\expnd0\expndtw-4 in extremitate dierum, }{\i\expnd0\expndtw-4 diebus postremis, }{\expnd0\expndtw-4
quia adhuc visio ad dies.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt
\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel follows up the same sentiment. He states his arrival for the purpose of predicting to Daniel coming events, and those, too, for a long period of time. He further proves the prayers of Daniel to have been neither vain nor fruitless, as they produ
ced this conflict with the kings of Persia, both father and son. He now brings forward another proof of this, because God wished his Prophet to be instructed in patiently waiting for the arrival of the events, after being made fully aware of the elect}{
\i\fs20 }{\fs20 people being under God\rquote s care and protection. This he would readily acknowledge from the prophecies of the next chapter. He next adds, }{\i\fs20\cf13 at the end of the days}{\i\fs20 . }{\fs20
By this expression the angel commends God\rquote s grace towards the Prophet, as he was its special minister.
His mission was not only to announce to him the occurrences of three or four years, or of any brief period, but he had to extend his predictions over many years, even to the extremity of the days. I willingly refer this period to the renovation of the Ch
u
rch which happened at the advent of Christ. The Scriptures in using the phrase, the last days, or times, always point to the manifestation of Christ, by which the face of the world was renewed. It is exactly similar to the angel saying he would make Danie
l fully acquainted with all future events, until the final redemption of the people, when Christ was exhibited for the salvation of his Church. Hence the angel embraces the 490 years of which he had spoken. For Christ\rquote
s advent determined the fullness of times, and the subjoined reason suits the passage exceedingly}{\i\fs20 }{\fs20 well. }{\i\fs20\cf13 The vision is yet for days,}{\i\fs20 }{\fs20
says he; thus frigidly some expounders take these words. I feel persuaded that the angel intends to shew how God is now opening future events to his servant, and t
hus these prophecies become like a lamp ever shining in the Church. The faithful complain in the 74th Psalm (}{\fs20\cf13\super <197409>}{\fs20
Psalm 74:9) of the absence of all signs, because no prophets are left. We see no signs, say they, no Prophet exists among us. This was an i
ndication of God having rejected and deserted them. However faintly the light of his doctrine may shine upon us, the slightest glimmer ought to be sufficient to produce patience and repose. But when all the light of the Word is extinguished, we seem compl
etely enveloped in tartarean darkness. As the Israelites suffered so many afflictions for nearly 500 years, this remedy ought completely to restore them; for when the angel testifies, }{\i\fs20\cf13 the vision is yet for days}{\i\fs20 , }{\fs20
it means, although God permits his people to be miserably afflicted, yet by this new proof he shews that he had not entirely cast them off. Some vision remained; that is, by the light of prophecy he will always manifest his care}{\i\fs20 }{\fs20
for his chosen, and they may even anticipate a happy issue out of all their sorrows. We now understand the angel\rquote s meaning when he says, }{\i\fs20\cf13 the vision is yet for days.}{\i\fs20 }{\fs20
Prophecies, indeed, ceased soon afterwards, and God no longer sent other prophets to his people, yet their teaching always remained permanent like a finger-post, f
or in it was completed the whole series of times up to the advent of Christ. His children were never destitute of all necessary consolation; for although there were no prophets surviving who could instruct the people in God\rquote
s commands by the living voice, yet Daniel\rquote s teaching flourished for nearly 500 years after his death. It also performed its part in supporting the courage of the pious, and shewing them the firmness of God\rquote
s covenant not withstanding all opposition. Although the Church was agitated in a variety of ways, yet God is consistent in all his promises, until the complete redemption of his Church by the advent of his only-begotten Son.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, as the weakness of our faith is such that it almost vanishes on the very least occ
asion: Grant, I say, that we may not hesitate to derive support from this remarkable and memorable example which thou wishest to propose to us in Daniel, although for a time thou hidest thy face from us, and we lie prostrate in darkness. Still do thou rem
a
in near us; and with undoubting hope may we be steadfast in our prayers and groaning, until at length the fruit of our prayers shall appear. Thus may we constantly make war with all kinds of trials, and persist unconquered until thou shalt stretch forth t
hine hand from heaven to us, and raise us to that blessed rest which is there laid up for us by Christ our Lord. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture fifty-fifth.
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:15\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 15.}{ And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
\cell }{\b 15.}{ Et cum loqueretur mecum secundum verba haec, posui faciem meam in terram, et obmutui.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1
\par Daniel}{\fs20 again signifies by these words that he was so inspired by reverence for the angel as to be unable to stand. This tends to recommend the prophecy to our notice, \emdash
to shew us how the holy Prophet was not only instructed by the angel, but to confirm what he will afterwards record in the 11th chapter, and free it from all doubt. Lastly, he enables us to confide in the angel\rquote
s words, which were not uttered in an ordinary way, but were so obviously divine as to cast Daniel headlong upon the earth. In my judgment those expounders of the phrase, }{\i\fs20\cf13 he became dumb}{\i\fs20 , }{\fs20 are in error
when they refer it to his repenting of his prophetic office, through supposing his prayers to have been disregarded. This is much too forced, because the Prophet expresses nothing more than his seizure by fear, causing both his feet and his tongue to refu
se their usual duties. Thus he was apparently carried beyond himself. By becoming prostrate on the ground, he manifested his reverence, and by becoming dumb displayed his astonishment. I have already briefly explained the object of all these assertions
\emdash to prove to us how the angel was adorned with his own attributes, and what full authority should be assigned to his words. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:16-18\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 16. }{And, behold, }{\i one }{
like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.\cell }{\b\expnd0\expndtw-4 16. }{
\expnd0\expndtw-4 Et ecce secundum similitudinem filiorum hominis,}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f530}{\expnd0\expndtw-4 tetgit labia mea, et aperui os meum, et loquutus sum; et dixi ad eum qui stabat ad conspectum meum,}{
\cs28\fs20\expnd0\expndtw-4\cf1 }{\cs28\fs20\expnd0\expndtw-4\cf13\super f531}{\expnd0\expndtw-4 Domine, in visione conversi sunt dolores mei super me, et non continui robur.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 17. }{For how can the servant of this my lord talk
with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.\cell }{\b\expnd0\expndtw-4 17.}{\expnd0\expndtw-4
Et quomodo poterit servus Domini mei hujus loqui cum domino meo hoc? Et exinde non stetit in me}{\expnd0\expndtw-4\cf1 }{\expnd0\expndtw-4\cf13\super f532}{\expnd0\expndtw-4 robur; et anima, }{\i\expnd0\expndtw-4 halitus}{\expnd0\expndtw-4 , non fui
t residuus in me.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 18. }{Then there came again and touched me one like the appearance of a man, and he strengthened me.
\cell }{\b 18.}{ Et addidit, }{\i hoc est, secundo}{, tetigit me secundum similitudinem}{\cf1 }{\cf13\super f533}{ hominis, et roboravit me.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel here narrates how the angel who inflicted the wound at the same time brought the remedy. Though he had been cast down by fear, yet the touch of the angel raised him up, not because there was any virtue in the mere touch, but the use of symbols we k
n
ow to be keenly encouraged by God, as we have previously observed. Thus the angel raised the Prophet not only by his voice but by his touch. Whence we gather the oppressive nature of the terror from the difficulty with which he was roused from it. This ou
ght to be referred to its own end, which was to stamp the prophecy with the impress of authority, and openly to proclaim Daniel\rquote s mission from God. We are aware, too, how Satan transforms himself into an angel of light, (}{\cs24\v\f2\fs20\cf6
}{\fs20 2 Corinthians 11:14}{\cs24\v\f2\fs20\cf6 }{\fs20
;) and hence God distinguishes this prediction, by fixed marks, from all the fallacies of Satan. Lastly, by all these circumstances the Prophet shews God to be the author of the prophecy to be afterwards uttered, as the angel brough
t with him trustworthy credentials, by which he procured for himself favor, and openly proved his mission to Daniel. He says he appeared }{\i\fs20\cf13 after the likeness of a man,}{\i\fs20 }{\fs20
or of the sons of man. He seems here to be speaking of another angel; but as we proceed we
shall perceive the angel to be the same as at first. He had formerly imposed upon him the name of a man; now, to distinguish him from men, and to prove him to be only human in form and not in nature, he says he bore the similitude of the sons of a man. S
o
me restrict this to Christ, but I fear this is too forced; and when all points shall have been more accurately discussed, I have already anticipated the result, as most probably the same angel is here designated of whom Daniel has hitherto spoken. We have
already stated him not to be the Christ, because this interpretation is better suited to that Michael who has been already mentioned, and will be again at the end of this chapter. Whence it is more simple to receive it thus: the angel }{\i\fs20\cf13
strengthened Daniel by touching his lips; }{\fs20
and the angel, formerly called a man, was only one in appearance, wearing the human figure and image, yet not partaking of our nature. For allowing God to have sent his angels clad frequently in human bodies, he never created them men
in the sense in which Christ was made man; for this is the special difference between angels and Christ. We have formerly stated how Christ was depicted for us under this figure. And there is nothing surprising in this, because Christ assumed some form of
human nature before he was manifested in flesh, and angels themselves have put on the human appearance.
\par He says afterwards, }{\i\fs20\cf13 he opened his mouth and spake}{\i\fs20 . }{\fs20 By these words he explains more fully what we previously stated, for he was quite stupefied by terror
, and to all appearance was dead. Then he began to open his mouth, and was animated to confidence. No wonder, then, if men fall down and faint away, when God shews such signs of his glory; for when God puts forth his strength against us, what are we? At h
is appearance alone the mountains melt, at his voice alone the whole earth is shaken. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Psalm 104:32}{\cs24\v\f2\fs20\cf6 }{\fs20
.) How, then, can men stand upright who are only dust and ashes, when God appears in his glory? Daniel, then, was pro
strate, but afterwards recovered his strength when God restored his courage. We ought to understand the certainty of our being compelled to vanish into nothing whenever God sets before us any sign of his power and majesty; and yet he restores us again, an
d shews himself to be our father, and bears witness of his favor towards us by both words and other signs. The language of this clause might seem superfluous }{\i\fs20 \emdash }{\i\fs20\cf13 he opened his mouth, and spake, and said;}{\i\fs20 }{\fs20
but by this repetition he wished, as I have stated, to express plainly his own recovery of the use of speech after being refreshed by the angel\rquote s touch.
\par He says he spoke }{\i\fs20 to }{\i\fs20\cf13 him who stood opposite}{\i\fs20 . }{\fs20 This phrase enables us to conclude the angel here sent to be the same as the previous one; and this will appear mo
re clearly from the end of the chapter, and as we proceed with our subject. Then he says, }{\i\fs20\cf13 O my Lord, in the vision my distresses are turned upon me, and I have not retained my strength}{\i\fs20 . }{\fs20 He here calls the angel \'93Lord,
\'94 after the Hebrew custom. Paul\rquote s assertion was true under the law \emdash there is but one Lord, (}{\cs24\v\f2\fs20\cf6 }{\fs20 1 Corinthians 8:6}{\cs24\v\f2\fs20\cf6 }{\fs20
,) but the Hebrews use the word promiscuously when they address any one by a title of respect. It was no less customary with them than with us to u
se this phrase in special cases. I confess it to be a weakness; but as it was a common form of expression, the Prophet uses no ceremony in calling angels lords. The angel, then, is called }{\i\fs20 lord, }{\fs20
simply for the sake of respect, just as the title is applied to men who excel in dignity. }{\i\fs20\cf13 In the vision itself}{\i\fs20 , }{\fs20
that is, before thou didst begin to speak, I was buried in grief and deprived of strength. How then, says he, am I able to speak now? Thou by thy very appearance hast depressed me; no wonder I was utterly d
umb; and now if I open my mouth, I know not what to say, as the fright which thy presence occasioned me held all my senses completely spellbound. We perceive the Prophet to be but partially erect, being still subject to some degree of fear, and therefore
unable to utter freely the thoughts of his mind. Therefore he adds, }{\i\fs20\cf13 And how shall the servant of this my Lord be able to speak with that my Lord}{\i\fs20 ? }{\fs20 The demonstrative }{\f30\fs20\cf10 hz}{\fs20 , }{\i\fs20 zeh, }{\fs20
seems to be used by way of amplifying, according to the phrase common enough in our day, }{\i\fs20 with such a one. }{\fs20 Daniel does not simply point out the angel\rquote
s presence, but wishes to express his rare and singular excellence. Dispute would be both superfluous and out of place should any one assert the unlawfulness of ascribing such authority to th
e angel. For, according to my previous remark, the Prophet uses the common language of the times. He never intended to detract in any way from the monarchy of God. He knew the existence of only one God, and Christ to be the only prince of the Church; mean
w
hile, he freely permitted himself to follow the common and popular form of speech. And truly we are too apt either to avoid or neglect religious ceremony in the use of words. Although we maintain that the Prophet followed the customary forms of expression
,
he detracted noting from God by transferring it to the angel, as the Papists do when they manufacture innumerable patron saints, and despoil Christ of his just honor. Daniel would not sanction this, but treated the angel with honor, as he would any remar
k
able and illustrious mortal, according to my previous assertion. He knew him to be an angel, but in his discourse with him he did not give way to any empty scruples. As he saw him under the form of a man, he conversed with him as such; and with reference
to the certainty of the prophecy, he was clearly persuaded of the angel\rquote s mission as a heavenly instructor.
\par He next adds, }{\i\fs20\cf13 Henceforth my strength did not remain within me, and my breath was no longer left in me.}{\i\fs20 }{\fs20 Some translate this in the future tense, \emdash it will not stand; and certainly the verb }{\f30\fs20\cf10 dmgy}{
\i\fs20 ignemed, }{\fs20 \'93shall}{\i\fs20 }{\fs20 stand,\'94 is in the future tense; but then the past tense follows when he says, }{\i\fs20\cf13 no breath was left in me.}{\i\fs20 }{\fs20
Without doubt, this is but a repetition of what we observed before; for Daniel was seized no
t only by fear, but also by stupor at the sight of the angel. Whence it appears how utterly destitute he was of both intellect and tongue, both to understand and express himself in reply to the angel. This is the full sense of the words. He adds, secondly
, }{\i\fs20\cf13 he was strengthened by the touch of him who wore the likeness of a man}{\i\fs20 ; }{\fs20 for }{\i\fs20 he}{\i\fs20\cf13 touched me,}{\i\fs20 }{\fs20
says he. By these words Daniel more clearly explains how he failed to recover his entire strength at the first touch, but was roused by degrees, and could only utte
r three or four words at first. We perceive, then, how impossible it is for those who are prostrated by God to collect all their strength at the first moment, and how they partially and gradually recover the powers which they had lost. Hence the necessity
for a second touch, to enable Daniel to hear the angel speaking to him with a mind perfectly composed. And here again he inspires us with faith in the prophecy, as he was by no means in an ecstasy while the angel was discoursing concerning future events.
If he had always lain prostrate, his attention could never have been given to the angel\rquote s message, and he could never have discharged towards us the duty of prophet and teacher. Thus God joined these two conditions \emdash
terror and a renewal of strength \emdash to render it possible for Daniel to receive with calmness the angel\rquote s teaching, and to deliver faithfully to us what he had received from God through the hand of the angel. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:19\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 19.}{ And said, O man greatly beloved, fear not: peace }{\i be }{
unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.\cell }{\b 19.}{ Et dixit, ne timeas vir desideriorum,}{\cf1 }{\cf13\super f534}{ Pax tibi,
comfortare, et confortare.}{\cf1 }{\cf13\super f535}{ Et cum loqueretur mecum, roboravi me: tunc dixi, Loquatur dominus meus, quia roborasti me.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par He first explains how he recovered his spirits at the angel\rquote s exhortation; for he refers to this encouragement as a command to be of good courage. }{\i\fs20\cf13 Fear not,}{\i\fs20 }{\fs20 therefore, }{\i\fs20\cf13 O man of desires}{\i\fs20 . }{
\fs20 The angel here addresses Daniel soothingly, to calm his fears, for he needed some enticement when oppressed with fear at both the words and aspect of the angel. This is the reason why he calls him }{\i\fs20\cf13 a man to be desired}{\i\fs20 . }{
\fs20 He}{\i\fs20 }{\fs20 adds, }{\i\fs20\cf13 peace to thee}{\i\fs20 , }{\fs20 a customary salutation with the Hebrews, who mean by the phrase the same as the Latin expression, May it be well with thee. Peace, as the Jews used
it, means a state of prosperity, happiness, and quiet, and everything of this kind. }{\i\fs20 Peace, }{\fs20 therefore, }{\i\fs20 to thee, }{\fs20 meaning, May you prosper. By this word the angel declares his arrival in the Prophet\rquote
s favor to bear witness to God\rquote s merciful feelings towards t
he Israelites, and to the reception of his own prayers. We ought diligently to notice this, because, as I have already remarked, whenever God puts forth any sign of his majesty, we necessarily become frightened. No other remedy is equal to the favor of Go
d fully manifested towards us, and his testimony to his drawing near us as a father. The angel expresses this feeling by the phrase which he uses, shewing with what justice Daniel fell down lifeless through reverence for God\rquote
s presence, and the necessity for his being calm and collected when he knew himself sent forth to bear witness to God\rquote s favor. }{\i\fs20\cf13 Peace}{\i\fs20 , }{\fs20 therefore, }{\i\fs20\cf13 to thee.}{\i\fs20 }{\fs20 He next adds, }{
\i\fs20\cf13 be strong, be strong}{\i\fs20 . }{\fs20 By this repetition, the angel teaches how strong an effort was required to arouse the Prophet; if
he had been but slightly terrified, one word would have been enough to recover him. But as he was carried beyond himself, and all his senses had failed him, the angel inculcates twice the same exhortation to be strong. }{\i\fs20\cf13 Be strong}{\i\fs20 ,
}{\fs20 then, }{\i\fs20\cf13 be strong}{\i\fs20 ; }{\fs20 that is,
recover your spirits; and if this cannot be done in a moment, persevere in recovering that alacrity which may render you a fitting disciple; for, while you thus remain astonished, I should address you in vain. There are two reasons why we must notice the
Prophet\rquote s informing us again how dejected he was. First, it proves how free from ambiguity this revelation really was, and how clearly it was stamped with marks of genuineness. Secondly, we must learn how formidable God\rquote
s presence is to us, unless we are pe
rsuaded of the exercise of his paternal love Towards us. Lastly, we must observe how, when once we are struck down, we cannot immediately and completely recover our spirits, but we must be satisfied if God gradually and successively inspires us with renew
ed strength.
\par Daniel afterwards says, }{\i\fs20\cf13 he was strengthened, and said, Let my lord speak, for thou hast made me strong}{\i\fs20 . }{\fs20
By these words he indicates his peace of mind after the angel had roused him by touching him twice, and by giving him courage by means of hi
s exhortation. It is very useful to us to take due notice of this mental tranquillity, because the Prophet ought first to become a diligent scholar to enable him afterwards to discharge for us the once of a faithful teacher. With the greatest propriety, h
e repeats his assertion about the recovery of his strength, which enabled him to address the angel with facility. It now follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:20\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 20.}{ Then said he, Knowest thou wherefore I come unto thee?
And now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.\cell }{\b 20. }{Et dixit, An cognoscia, }{\i scisne}{
, quare venerim ad te, et nunc revertar ad pugnandum cum principe Persarum; et ego egrediens, }{\i hoc est ubi egressus fuero}{, tunc ecce princeps Javan, }{\i hoc est, Graecorum}{, veniet.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel appears here to lead the Prophet in vain through a winding course; for he might directly and simply have told him why he had come. It was necessary to recall the Prophet
to his senses, as he was at one time scarcely master of his actions. He was not indeed permanently injured in his mind, but the disturbance of feeling through which he had passed had temporarily disarranged the calmness of his thoughts. This event both o
ccurred and is narrated for our advantage. This is the reason why the angel again uses this preface, }{\i\fs20\cf13 Dost thee know?}{\i\fs20 }{\fs20 as if he wished to gather together the Prophet\rquote
s senses which were formerly wandering and dispersed. He urges him to pay great attention. }{\i\fs20 And now, }{\fs20 says he, }{\i\fs20 I will return; }{\fs20 that is, after I shall have explained to thee what thou wilt afterwards hear, }{\i\fs20 I}{
\i\fs20\cf13 will return again to contend with the prince of the Persians. }{\fs20 Here the angel indicates the reason for the delay of his mission, not because God n
eglected the groans and prayers of his Prophet, but the fit time had not yet arrived. The angel had formerly stated how the Persian prince had stood before him; meaning, he detained me, and I was obliged to enter into conflict with him, for his cruelty to
the people had become far more formidable and insolent. This is the account which he gives of his occupation. But he now adds, }{\i\fs20\cf13 I will return to fight with the prince of the Persians}{\i\fs20 ; }{\fs20
implying, God sent me purposely to unfold to thee future occurrences, but you now know how far I was from being at leisure or shall be hereafter. I now come to be God\rquote
s witness and herald of his good will towards thyself and thy people. In reality, I am the defender of thy safety, since I have constantly to fight for thee with
the prince of the Persians. He means Cambyses. I follow my former interpretation of an engagement between the angel and the king of Persia, whom wicked men had stimulated to cruelty; for he had revoked the edict of his father. The angel resisted the king
\rquote s fury, who was naturally very turbulent, and profane writers have described his character in a similar way.
\par He now adds, }{\i\fs20\cf13 I will go to fight against the prince of the Persians}{\i\fs20 ; }{\fs20 for }{\f30\fs20\cf10 \'b5[}{\fs20 , }{\i\fs20 gnem, }{\fs20 has the force of \'93against\'94}{\i\fs20 }{\fs20 here and in many other passages. He nex
t adds, }{\i\fs20\cf13 And when I shall depart}{\i\fs20 , }{\fs20 that is, when I am gone, }{\i\fs20\cf13 the prince of Greece shall approach}{\i\fs20 , }{\fs20
says he; that is, God shall exercise him in another way. He does not mean this to refer to Cambyses, but to other Persian kings, as we shall state in the proper place. It is quite correct to suppose the king of Macedon to have arrived by God\rquote
s permission; but the angel simply means to state the existence of various methods by which God hinders the cruelty of kings whenever they attempt to injure his people. He sha
ll send the prince of the Greeks, says he. God, therefore, thus restrained Cambyses by the angel\rquote
s assistance, and then he protected his people from the cruelty exercised by Alexander, king of Macedon. God is always providing for the safety of his people,
and always has a variety of methods in operation. The angel desired to teach us this with all simplicity. At length he adds: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 10:21\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 21. }{But I will shew thee that which is noted in the scripture of truth: and }{\i there is }{
none that holdeth with me in these things, but Michael your prince.\cell }{\b 21.}{ Verum indicabo tibi quod exeratum est in Scriptura veraci: et non unus qui se roboret, }{\i vel, qui viriliter agat,}{ mecum in his, nisi Michael princeps vester.\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par I omit the interpretation of those who say that after the departure of the angel the prince of the Greeks came forward, because God ceased to afford assistance to the kingdom of the Persians. This is altogether different from the Prophet\rquote
s sense, and we must hold the explanation which I have adopted. The angel now adds the object of his mission \emdash to make Daniel acquainted with what he will afterwards relate. He again attracts our confidence towards his
message, not only for the sake of the Prophet privately, but to assure all the pious how free Daniel\rquote s writings were from any human delusion or invention, and how fully they were inspired from above. }{\i\fs20\cf13 I will announce}{\i\fs20 , }{
\fs20 therefore, }{\i\fs20\cf13 what has been engraven}{\i\fs20 , }{\fs20 or ensculptured, }{\i\fs20\cf13 in the Scripture of truth}{\i\fs20 . }{\fs20 By this phrase, \'93the Scripture of truth,\'94
he doubtless means the eternal and inviolable decree of God himself. God needs no books; paper and books are but helps to our memory, which would otherwise easily let thi
ngs slip; but as he never suffers from forgetfulness, hence he needs no books. We are aware how often holy Scripture adopts forms of speech according to human customs. This clause implies the same as if the angel had said, he brought nothing but what God
had already determined before, and thus the Prophet would expect a full and complete accomplishment
\par He next adds, }{\i\fs20\cf13 There is no one who supports me in this duty except Michael, }{\fs20 whom he calls }{\i\fs20\cf13 prince of the elect people}{\i\fs20 . }{\fs20 It is surprising why the angel and Micha
el alone fought for the safety of the people. It is written, Angels pitch their camp in a circuit around those who fear God, (}{\cs24\v\f2\fs20\cf6 }{\fs20 Psalm 34:7}{\cs24\v\f2\fs20\cf6 }{\fs20
,) and then but one Church existed in the world. Why, then, did not God commit th
is charge to more angels than one? Why did he not send forth mighty forces? We acknowledge that God does not confine himself to any fixed rule; he can help us as well by many forces as by a single angel or by more. And he does not make use of angels as if
he could not do without them. This is the reason of that variety which we observe: he is first content with one angel, and then joins more with him. He will give to one man a great army, as we read of Elisha, and as other passages in Scripture afford us e
xamples. (}{\cs24\v\f2\fs20\cf6 }{\fs20 2 Kings 6:17}{\cs24\v\f2\fs20\cf6 }{\fs20
.) the servant of Elisha saw the air full of angels. Thus also Christ said, Can I not ask my Father, and he will send me, not one angel only, but a legion? (}{\cs24\v\f2\fs20\cf6 }{\fs20 Matthew 26:53}{
\cs24\v\f2\fs20\cf6 }{\fs20 .) Again, the Spirit of God assigns many angels to each of the faithful. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Psalm 91:11}{\cs24\v\f2\fs20\cf6 }{\fs20
.) Now, therefore, we understand why God sends more angels, not always with the same purpose or intention, to inform
us that he is sufficient to afford us protection, even if no other help should be supplied. He provides for our infirmities by bringing us help by means of his angels, who act like hands to execute his commands. But I have previously remarked this is not
an invariable practice, and we ought not to bind him by any fixed conditions to supply our wants always in the same manner. God seemed, at least for a time, to leave his people without help, and afterwards two angels were sent to contend for them; first,
a
single one was sent to Daniel, and then Michael, whom some think to be Christ. I do not object to this view, for he calls him a prince of the Church, and this title seems by no means to belong to any angels, but to be peculiar to Christ. On the whole, th
e angel signifies that God did not put forth his full strength in contending for his Church, but shews himself to be a servant to promote its safety till the time of deliverance should arise. He afterwards adds \emdash
for the next verse may be treated shortly, and ought to be connected with this in one context.
\par }\pard\plain \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs48\cf2\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page }{\cs24\caps0\v\f2\fs20\cf6
\par }\pard \s64\qc \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {CHAPTER 11
\par }\pard \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:1\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 1.}{ Also I, in the first year of Darius the Mede, }{\i even }{
I, stood to confirm and to strengthen him.\cell }{\b 1.}{ Et ego anno primo Darii medi steti in roboratorem, et auxilium illi.}{\cf1 }{\cf13\super f536}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Interpreters explain this verse in various ways. Some think the angel fought for the Persian king, and follow up their opinion, becau
se he did not for the first time begin now to defend that monarchy in favor of the chosen people, but had done so from the very beginning. Others refer this to Michael, as the angel declares that he introduced the assistance of Michael. But that is forced
and cold. I do not hesitate to state the argument to be from the greater to the less, and we have an instance of this in a tragedy of Ovid\rquote
s. I have been able to preserve you; do you ask whether I can destroy you? Thus the angel says, I have erected the Pe
rsian monarchy; I have not the slightest doubt of my present power to restrain these kings, lest they should pour forth their fury upon the people. The full meaning is this, the king of the Persians is nothing, and can do nothing except through me. I was
God\rquote
s servant in transferring the monarchy of the Medes and Chaldeans to the Persians, as well as that of the Babylonians to the Medes. God, says he, entrusted me with that office, and so I placed Darius upon the throne. You now see how completely I have hi
m in my power, and how I can prevent him from injuring my people should he be so inclined. When the angel boasts of}{\i\fs20\cf13 his standing forward to help Darius}{\i\fs20 , }{\fs20
he claims nothing to himself, but speaks as it were in the person of God. For angels have no power distinct from God\rquote
s when he uses their agency and assistance. There is no reason for any inquiry whether the angel ought to use this boastful language and claim anything for himself. For he does not claim anything as really his own, but he skews himself to hav
e been an agent in the change of dynasty when Babylon was subdued by the Medes, and the empire transferred to Darius. For although, as we have previously shewn, Cyrus obtained the victory, yet he transferred the honors of government to his uncle Cyaxares.
The Hebrews are accustomed to consider him as king for the first two years; Cyrus began to reign after this period; and now, when the angel appears to Daniel, the third year had arrived, as we saw at the beginning of the chapter.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty Go
d, as thou daily and familiarly deignest to grant us the light of heavenly doctrine, that we may come to thy school with true humility and modesty. May our docility be really apparent; may we receive with reverence whatever proceeds from thy lips, and may
thy majesty be conspicuous among us. May we taste of that goodness which thou dost manifest to us in thy word, and be enabled to rejoice in thee as our Father; may we never dread thy presence, but may we enjoy the sweet testimony of thy paternal grace and
favor. May thy word be more precious to us than gold and worldly treasures, and, meanwhile, may we feed upon its sweetness, until we arrive all that full satiety which is laid up for us in heaven through Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Fify-Sixth
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:2\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 2.}{
And now will I shew thee the truth. Behold, there shall stand up yet Three kings in Persia; and the fourth shall be far richer than }{\i they }{all: and by his strength through his riches he shall stir up all against the realm of Grecia.\cell }{\b 2.}{
Et nunc veritatem annuntio tibi: ecce adhuc tres reges stabunt in Perside, et quartus ditabitur opibus mignis,}{\cf1 }{\cf13\super f537}{ prae omnibus et secundum fortitudinem suam, in, }{\i inquam}{, opibus suis,}{\cs28\fs20\cf1 }{
\cs28\fs20\cf13\super f538}{\f4\cf13 }{excitabit omnes contra regnum Graecorum.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1
\par We}{\fs20 must now understand God\rquote s intention in thus informing his servant Daniel of future events. He was clearly unwilling to gratify a vain curiosity, and he enlarged upon events necessary to be known, thus enabl
ing the Prophet not only privately to rely on God\rquote
s grace, through this manifestation of his care for his Church, but also to exhort others to persevere in the faith. This chapter seems like a historical narrative under the form of an enigmatic description
of events then future. The angel relates and places before his eyes occurrences yet to come to pass. We gather from this very clearly how God spoke through his prophets; and thus Daniel, in his prophetic character alone, is a clear proof to us of God
\rquote s pe
culiar favor towards the Israelites. Here the angel discusses, not the general state of the world, but first the Persian kingdom, then the monarchy of Alexander, and afterwards the two kingdoms of Syria and Egypt. From this we cleverly perceive how the wh
ole discourse was directed to the faithful. God did not regard the welfare of other nations, but wished to benefit his Church, and principally to sustain the faithful under their approaching troubles. It was to assure them of God\rquote
s never becoming forgetful
of his covenant, and of his so moderating the convulsions then taking place throughout the world, as to be ever protecting his people by his assistance. But we shall have to repeat this again, and even more than once, as we proceed.
\par First of all, the angel states, }{\i\fs20\cf13 Three kings shall yet stand up in Persia}{\i\fs20 . }{\fs20 With respect to the clause, }{\i\fs20\cf13 Behold! I announce to you the truth}{\i\fs20 , }{\fs20 I explained in yesterday\rquote
s Lecture how frequently he confirmed his prophecy whenever he treated events of the greatest importance, which seemed almost incredible. }{\i\fs20\cf13 I shall tell you the real truth; three kings shall stand up. }{\fs20
The Jews are not only very ignorant of everything, but ve
ry stupid also- then they have no sense of shame, and are endued with a perverse audacity; for they think there were only three kings of Persia, and they neglect all history, and mingle and confound things perfectly clear and completely distinct. There we
re eight kings of Persia of whom no mention is made here. Why, then, does the angel say, }{\i\fs20\cf13 three kings should stand up?}{\i\fs20 }{\fs20
This was the first year of Darius, as we saw before. Hence, in their number of kings, Cyrus, the first monarch, is included, together with
his son Cambyses. When these two kings have been decided on, a new question will arise again; for some add Smerdis to Cambyses, though he was only an impostor; for the Magi falsely thrust him in as the son of Darius, for the purpose of acquiring the sover
e
ignty to themselves. Thus he was acknowledged as king for seven months; but when the cheat was discovered he was slain by seven of the nobles, among whom was Darius the son of Hystaspes, and he, according to the common narrative, was created king by the c
o
nsent of the others on the neighing of his horse. The variations of interpreters might hinder us from reading them, and so we must gather the truth from the event. For Smerdis, as I have stated, cannot be reckoned among the kings of Persia, as he was but
an impostor. I therefore exclude him, following the prudence of others who have considered the point with attention.
\par We must now observe why Daniel mentions four kings, }{\i\fs20\cf13 the fourth of whom}{\i\fs20 , }{\fs20 he states, }{\i\fs20\cf13 should be very rich}{\i\fs20 . }{\fs20 Cambyses succeeded Cyrus, who was re
igning when the prophecy was uttered. He was always moving about to distant places; he scarcely allowed himself rest for a single year; he was exceedingly desirous of glory, insatiable in his ambition, and ever stirring up new wars. Cambyses, his son, who
had slain his brother, died in Egypt, and yet added this country to the Persian empire. Darius, the son of Hystaspes, succeeded, and Xerxes followed him. They are deceived who think Darius, the son of Hystaspes, is the fourth king; without doubt the Proph
e
t meant Xerxes, who crossed the sea with a mighty army. he led with him 900,000 men; and, however incredible this may appear, all historians constantly affirm it. He was so puffed up with pride that he said he came to put fetters upon the Hellespont, whil
e
his army covered all the neighboring country. This is one point; the four kings were Cyrus, Cambyses, Darius the son of Hystaspes, and Xerxes, omitting Smerdis. We may now inquire why the angel limits the number to four, as the successor of Xerxes was Ar
taxerxes, or Darius Longimanus, the long-handed, and some others after him. This difficulty is solved by the following probable method, \emdash
Xerxes destroyed the power of the Persian empire by his rashness; he escaped with the greatest disgrace, and was scarce
ly saved by the baseness of his flight. He brought away but few companions with him hastily in a small boat, and could not obtain a single transport, although the Hellespont had been previously covered with his ships. His whole army was almost cut to piec
e
s, first at Thermopylee, then at Leuctra, and afterwards at other places. From that period the Persian empire declined, for when its warlike glory was annihilated, the people gave themselves up to sloth and idleness, according to the testimony of Xenophon
. Some interpreters expound the phrase, }{\i\fs20\cf13 three kings stood up}{\i\fs20 , }{\fs20 of the flourishing period of the Persian monarchy: they take the words \'93stood up\'94 emphatically, since from that period the nation\rquote
s power began to wane. For Xerxes on his return was hated by the
whole people, first for his folly, then for his putting his brother to death, for his disgraceful conduct towards his sister, and for his other crimes; and as he was so loaded with infamy before his own people, he was slain by Artabanus, who reigned seven
months. As the power of Persia was then almost entirely destroyed, or at least was beginning to decline, some interpreters state these three kings to stand up, and then add Xerxes as the fourth and the most opulent. But suppose we take the word \'93stood
}{\i\fs20 }{\fs20 up\'94 relatively, with respect to the Church? For the angel states that the Persian prince, Cambyses, stood before him, in an attitude of hostility and conflict. The angel seems rather to hint }{\i\fs20\cf13
at the standing up of four kings of Persia}{\i\fs20 , }{\fs20 for the purpose of reminding the Jews of the serious evils and the grievous troubles which they must suffer under their sway. In this sense I interpret the verb \'93to stand,\'94
referring it to the contests by which God harassed the Church until the death of Xerxes. For at that period,
when the power of the Persians declined, a longer period of rest and relaxation was afforded to the people of God. This is the reason why the angel omits and passes over in silence all the kings from Artabanus to Darius the son of Arsaces; for Arsaces wa
s
the last king but one, and although Ochus reigned before him, we know from profane historians how his posterity were reduced to the lowest rank under the last Darius, whom Alexander conquered, as we shall see by and bye. For this reason I think this to b
e the genuine sense of the passage, \emdash
from Cyrus to Xerxes kings of Persia should stand up against the Israelites, and during the whole of that period the contests should be renewed, and the Jews would almost perish through despair under that continued seri
es of evils. Some say, four kings should stand forth until all the Jews were led out; and we know this never to have been completed, for a small portion only returned. As to my own opinion, I am unwilling to contend with others, yet I hesitate not to enfo
rce the angel\rquote s wish to exhort all the pious to endurance, for he announced }{\i\fs20\cf13 the standing up of these four kings}{\i\fs20 , }{\fs20
who should bring upon them various tribulations. As to the fourth king, the statement of this passage suits Xerxes exactly. }{\i\fs20\cf13 The fourth}{\i\fs20 , }{\fs20 he says, }{\i\fs20\cf13 shall be enriched with wealth}{\i\fs20 ; }{\fs20
for the noun is of similar meaning with the verb, as they both spring from the same root. Truly enough Darius the son of Hystaspes determined to carry on war with Greece; he made the attempt but without success, especially a
t the battle of Marathon. He was cut off by sudden death when his treasures were prepared and many forces were collected}{\i\fs20 . }{\fs20
He thus left the material of war for his son. Xerxes, in the flower of his age, saw every preparation for war made ready to his hands; he eagerly}{\i\fs20 }{\fs20
embraced the occasion, and gave no heed to sound advice. For, as we have already stated, he destroyed himself and the whole monarchy, not by a single slaughter only, but by four. And this power of raising an army of 900,000 men was no ordinary
occurrence. If he had only carried with him across the sea 100,000 men, this would have been a large force. But his power of feeding such large forces while he passed through so many provinces, and then of passing them across the sea, exceeds the}{
\i\fs20 }{\fs20 ordinary bounds of our belief. We are not surprised, then, at the angel\rquote s predicting the extreme wealth of this king.
\par He adds, }{\i\fs20\cf13 In his fortitude and in his riches he shall stir them all up against the realm of the Greeks. }{\fs20 This was not accomplished by Darius the son
of Hystaspes. According to my former statement, he attacked certain Grecian cities, but without producing confusion throughout the whole East, as Xerxes his successor did. As to the phrase, the kingdom of Javan, I willingly subscribe to their opinion who
think the word equivalent to the Greek word Ionia. For Javan went forth in that direction, and dwelt there with his posterity in the Grecian territory, whence almost the whole of Greece obtained its present name. The whole Grecian nation is often called
\'93Chittim,\'94 and some see good reason for their being termed \'93Machetae,\'94
from Chittim the son of Jayan, and thus by the addition of a letter we arrive at the Macedonians. For the conjecture is probable that this people were first called Maketae, and afterwards
Macedonians. Without doubt, in this passage and in many others, Javan. is put for the whole of Greece, since Ionia was the portion of the country most celebrated in Judea and throughout the East generally. Xerxes}{\i\fs20 }{\fs20
then stirred up against the realm of Javan \emdash meaning Greece \emdash all the people of the East; for it is very well known how his empire spread far and wide in every direction. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:3\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 3.}{
And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.\cell }{\b 3.}{ Et stabit rex fortis, et dominabitur dominatione magna, et faciet secundum voluntatem suam.}{\cf1 }{\cf13\super f539}{\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This refers to Alexander of Macedon. I have already shortly stated the reason why the angel passed over all the Persian kings from Artabanus to the last Darius, they did not engage in any contests with the Jews up to }{\i\fs20\cf13 Xerxes}{\i\fs20 . }{
\fs20 But when Alexander invaded Asia, he struck the Jews with terror, as well as all other nations. He came like lightning, and it is by no means surprising that the }{\i\fs20 Jews }{\fs20
should be frightened at his arrival, because, as we formerly expressed it, he flew with amazing swiftness. Alexander then rose up, not only by the riches and might of his w
arlike preparations, but he necessarily inspired the Jews with trepidation when they perceived their inability to resist him, and thus he was deservedly hostile to them, because, from the very beginning, they had despised his empire. Josephus also informs
us how he was moved at the sight of the high priest, and how he determined to mitigate his rage against the Jews. For when he was at home, before passing over into Asia, the vision of the high priest was offered to him, for God had sent his angel under th
at disguise.}{\fs20\cf1 }{\fs20\cf13\super f540}{\fs20 Alexander supposed it to be some deity; but when the high priest met him in procession, the vision returned to his }{\i\fs20\cf13 recollection}{\i\fs20 , }{\fs20
and he was struck as if he had seen God appearing to him from heaven. Whatever was the object of this }{\i\fs20 occurrence, }{\fs20
Alexander clearly came into Judea with the intention of utterly destroying the whole nation. This is the reason why the angel carefully predicts this change. }{\i\fs20\cf13 A brave king,}{\i\fs20 }{\fs20 therefore}{\i\fs20\cf13
, shall stand up, and rule with extensive dominion, and do according to his pleasure}{\i\fs20 ; }{\fs20 that is, he shall }{\i\fs20 succeed }{\fs20
as if he had all the events of the war under his own hand and according to his own pleasure, as the event itself most fully proved. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:4\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 4.}{ A
nd when he shall stand up, his kingdom shall be broken, and divided shall be divided toward the four }{\i in }{
winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others besides those.\cell }{\b\f0 4.}{\f0 Et ubi constiterit, frangetur, }{\i\f0 vel, conteretur,}{\f0
regnum ejus, et dividetur in quatuor ventos coelorum, }{\i\f0 hoc est, in quatuor plagas mundi,}{\f0 et non posteritati ejus, et non secundum dominationem ejus, qua dominatus fuerit: quia extirpabitur, }{\i\f0 radicitus evelletur,}{\f0
regnum ejus, et aliis absque illis.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3
\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2
\clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This language is concise, but there is no ambiguity in the sense. First of all the angel says, After that brave king had stood up, his empire should be broken in pieces: for when Alex
ander had arrived at his height, he suddenly fell sick, and shortly afterwards died at Babylon. Ambassadors had assembled round him from every quarter. He was quite intoxicated by prosperity, and very probably poisoned himself. Historians, however, have v
i
ewed him as a remarkable example of singular valor, and so they have pretended and have related, because at least they thought so, that he was deceitfully poisoned by Cassander. But we all know how intemperately and immoderately he indulged in drinking; h
e almost buried himself in wine, and was seized with disease amidst his cups, and sank under it, because no remedy was found for him. This, then, was Alexander\rquote
s poison. Whichever way we understand it, he fell suddenly, almost as soon as he began to stand.
After conquering nearly the whole East, he came to Babylon, and was uncertain in his plans as to the employment of his forces, after he had procured peace for the whole East. He was then anxious to transfer his armies to either Europe or Africa. The angel
says, }{\i\fs20\cf13 After he had stood up,}{\i\fs20 }{\fs20 meaning, after he had acquired the monarchy of the whole East, }{\i\fs20\cf13 his kingdom should be broken up.}{\i\fs20 }{\fs20
He uses this simile, because the whole power of Alexander was not so much extinguished as broken into separate parts. We know how t
he twelve chiefs who were his generals drew the spoils to themselves; every one took a portion of his kingdom, and divided it among themselves, as we have previously stated, just as if it were torn from their master\rquote
s body. All consented in raising his brother Aridaeus to the dignity of king, and they called him Philip, that, while his sons were young, the memory of his father might commend them to the world. But four kingdoms at length issued from Alexander\rquote
s monarchy. It is unnecessary here to refer to what we may read at our leisure in the writings of historians.
\par The Prophet only touches shortly on those points which relate to the instruction of the Church; he does not relate in order or in detail the events narrated in history; he only says, }{\i\fs20\cf13 His empire shall be broken, and shall be divided}{
\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 towards the four winds of heaven}{\i\fs20 . }{\fs20
The angel omits that partition which assigned the treasure to one, and gave the office of counselor to Philip: Perdiccas was the guardian of his son, and he with others obtain
ed a portion of his dominions. Seleucus obtained Syria, to whom his son Antiochus succeeded; Antigonus became prefect of Asia Minor; Cassander, the father of Antipater, seized the kingdom of Macedon for himself; Ptolemy, the son of Lagus, who had been a c
o
mmon soldier, possessed Egypt. These are the four kingdoms of which the angel now treats. For Egypt was situated to the south of Judea, and Syria to the north, as we shall afterwards have occasion to observe. Macedonia came afterwards, and then Asia Minor
, both east and west. But the angel does not enter into any complicated details, but shortly enumerates whatever was necessary for the common instruction of the elect people. The common consent of all writers has handed down these facts, \emdash
four kingdoms wer
e constituted at length out of many portions, after the chiefs had been so mutually slain by one another that four only survived, namely, Ptolemy, Seleucus, Antigonus, and Cassander. Afterwards the kingdom of Antiochus was extended when Antigonus was conq
uered; for Antiochus added Asia Minor to the kingdom of Syria. But Antiochus stood only for a time, and hence the angel truly and properly states this empire to have been divided into four parts.
\par He next adds, }{\i\fs20\cf13 And not to his posterity}{\i\fs20 . }{\fs20 No one could have guessed what the angel predicted so many years before Alexander\rquote
s birth; for he was not born till a hundred years after this period. Those who know the boldness of his warlike schemes, the rapidity of his movements, and the success of his measures, would never be persuaded of this result, \emdash
the complete destruction of all his posterity, and the utter extinction of his race.
\par Had Alexander lived quietly at home, he might have married, and have become the father of children who would have been his undisputed succ
essors. He died young, soon after reaching the age of thirty; still he might have married, and have had heirs to his throne. He had a brother, Aridaeus, and other relations, among whom was his uncle Pyrrhus, king of Epirus, and a royal offspring might thu
s
have been preserved, and a successor prepared for him. After he had subdued both upper and lower Asia, he became master of Syria, Egypt, and Judea, and extended his power to the Persians, while his fame extended over Africa and Europe. Since no one dared
to raise a finger against him, as he possessed a most magnificent army, and all his generals were bound to him by most important benefits, and so many of his prefects were enriched by his extreme liberality, who would have thought that all his posterity a
n
d relations would be thus blotted out? He left; two sons, but they were slain as well as his brother Aridaeus, while his wives and his mother, aged eighty years, shared the same fate. Nor did Cassander spare her, for she intrigued against him. At length,
as if God would punish so many slaughters committed by Alexander, he wished his whole posterity to be extinguished. And yet,}{\i\fs20 }{\fs20 as I have stated, no foreign enemy was the agent in inflicting such heavy punishments. He}{\i\fs20 }{\fs20
had subjugated the whole East, and his bea
ring was such, as if the whole monarchy of that portion of the world had descended to him from his ancestors by hereditary right. As the world contained no enemy for him, his foes sprang from his own home; they slew his mother, his wives, his children, an
d
all his relatives, and utterly rooted out all his race. We observe, then, with what clearness and certainty the angel predicts events entirely concealed from that age, and for hundred years afterwards, and such as would never be, credited by mankind. The
re seems a great contrast in the language; }{\i\fs20\cf13 his kingdom shall be broken, it shall be divided towards the four winds of heaven, and not to his posterity; }{\fs20
that is, although the four kingdoms should spring up in the four quarters of the world, yet, none of Alexander\rquote s posterity should remain in a single place, or obtain even the least portion of his dominions. This was a remarkable proof of God
\rquote s wrath against the cruelty of Alexander; not that he was savage by nature, but ambition seized upon him, and made him
bloodthirsty, and indisposed him to desire any end to his warfare. God, therefore, avenged that grasping disposition of Alexander\rquote
s, by allowing the whole of his race thus to perish with disgrace and horrible cruelty. On this account that. pride of his whi
ch wished to be thought a son of Jupiter, and which condemned to death all his friends and followers who would not prostrate themselves before him as a god; \emdash
that pride, I say, never could secure a single descendant to reign in his place, or even to hold a single satrapy. }{\i\fs20\cf13 Not to his posterity}{\i\fs20 , }{\fs20 says the angel, }{\i\fs20\cf13 and not according to his dominion.
\par }{\fs20 He passes to the four kings of which he had spoken: It Shall not break forth, he says, namely, from the four kings. he had already stated their foreign extraction, n
ot in any way derived from the family of that king; for none of the four should equal his power, because his kingdom should be expired. Here the angel seems to omit intervening events, and speaks of an ultimate destruction. We know how the past king Perse
us was conquered by the Romans, and how the kingdom of Antiochus was partly destroyed by war, and partly oppressed by fraud. And the angel seems to mark this. We may interpret it more to the point, by considering the cessation of Alexander\rquote
s empire, with re
ference to his own race, as if the angel had stated that none of his successors should acquire equal power with himself. And why so? Not one of them could accomplish it. Alexander acquired so mighty a name that all people willingly submitted to his sway,
and no single successor could sustain the burden of the whole. Hence his kingdom, as far as it related to himself and His posterity, was divided, and no one succeeded to his power and his opulence}{\i\fs20\cf13 . And it shall be given to others.}{\i\fs20
}{\fs20 The angel here explains his meaning. The destruction of the kingdom ought not to be explained particularly of single parts, for each seized his own portion for himself, and his successors were all strangers. And }{\i\fs20\cf13
to others besides those}{\i\fs20 ; }{\fs20 meaning, his kingdom shall be seized upon by officers who are not of his posterity; that is, strangers shall rush into Alexander\rquote s place, and no }{\i\fs20 successor }{\fs20
shall arise from his own kindred. It afterwards follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:5\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 5.}{ And the king of the
south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion }{\i shall be }{a great dominion.\cell }{\b\f0 5.}{\f0
Et roborabitur rex austri, et ex principibus ejus, et roborabitur adversus eum, et dominabitur: dominatio magna, dominatio ejus.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the angel begins to treat of the kings of Egypt and of Syria. He does not mention the king of Syria yet, but will do so
in the next verse; but he begins with the king of Egypt, the neighboring monarchy to that of Israel. He says, the king of the south, meaning, the king of Egypt, would be brave. He next adds, }{\i\fs20\cf13 and one of his princes}{\i\fs20 . }{\fs20
Many take this in one context; but I think the angel transfers his discourse to Antiochus the son of Seleucus. }{\i\fs20\cf13 And one of his princes}{\i\fs20 , }{\fs20 he says, meaning, one of Alexander\rquote
s princes, shall strengthen himself against him. For the letter }{\f30\fs20\cf10 w}{\fs20 ,}{\i\fs20 vau, }{\fs20 is taken in the sense of opposing, and implies an opposition between Ptolemy the son of Lagus, and Antiochus king of Syria. }{\i\fs20\cf13
Hence the king of the south shall grow strong}{\i\fs20 }{\fs20 \emdash another of Alexander\rquote s chiefs shall grow strong against him, and shall have dominion. We know how much larger and more wealthy the kingdom
of Syria was than that of Egypt, especially when Asia Minor was added to it. Without doubt, the angel was acquainted with the future superiority of Antiochus to Ptolemy, when these two kings are mutually compared. But the rest to-morrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Al
mighty God, since thou not only deignedst to unfold future events to thy servant Daniel, and to the pious who waited for the advent of thine only-begotten Son, that they might be prepared for all sufferings, and might perceive the Church to repose under t
h
y care and protection, but also wishedst these prophecies to profit us at this day, and to confirm us in the same doctrine: Grant us to learn how to cast all our cares and anxieties on thy paternal providence. May we never doubt thy oversight of the cares
of thy Church in these days, and thy protection against the fury of the ungodly who try all means of destroying it. May we repose in peace under that guardianship which thou hast promised us, and struggle on under the standard of the cross; and possess ou
r souls in patience, until at length thou shalt appear as our Redeemer with outstretched hand, at the manifestation of thy Son, when he returns to judge the world. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Fifty-Seventh
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:5\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 6.}{ And in the end of years they shall join themselves together; for the king\rquote
s daughter of the south shall come to the king of the north to make all agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she sh
all be given up, and they that brought her, and he that beget her, and he that strengthened her in }{\i these }{times.\cell }{\b 6.}{ Et in fine annorum sociabuntur, }{\i convenient inter se,}{
et filia regis austri veniet ad regem aquilonis ut faciat recta: et non retinebit vires brachii, et non stabit ipse, neque semen ejus, et dabitur ipsa, et qui adduxerit eam, et qui genuerit ipsam, et roborabit eam temporibus illis, }{\i vel, roboraverit.
}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par As to the explanation of the words, the king of the south, we have stated to be the king of Egypt, and that of the north, of Syria. To do right things, means to make mutual peace; he shall not retain the strength of his arm, is, his arm shall not retain i
ts strength; he shall not stand refers to his father Ptolemy, or Antiochus Theos, as we shall afterwards see. And then we must take the }{\f30\fs20\cf10 w}{\fs20 , }{\i\fs20 vau, }{\fs20
negatively, and read, nor his seed, which some translate his arm. She shall be delivered up, implies being given
up to death, while some understand her parent, to be her mother or her nurse. Here, then, the angel prophesies the state of the kingdoms of Egypt and Syria; and still he has respect to the Church of God, as we stated yesterday, which was placed in the mid
s
t of these two nations. We must always strive to ascertain the intention of the Holy Spirit. He wished to support the pious under those convulsions by which they would be agitated and afflicted. Their confidence might have been utterly subverted unless th
e
y had been persuaded that nothing happens at random, since all these events were proclaimed beforehand. Again, God had sent his angel to Daniel, which proved both his power and his determination to defend his Church, and he would accomplish this, because
he wished the faithful admonished beforehand neither rashly nor yet without profit. But we must first relate the history \emdash the angel says, }{\i\fs20\cf13 At the end of the times two kings should enter into covenant and friendship}{\i\fs20 . }{
\fs20 He had announced the superiority of the k
ing of Syria; for when Antigonus was conquered, and his son was dead, Seleucus the first king of Syria far surpassed Ptolemy in his power and the magnitude of his dominion. But a mutual rivalry arose between them, and there were some slight skirmishes on
b
oth sides, till the condition of Ptolemy became weakened, and then Seleucus rushed tumultuously, with the ferocity of a robber rather than the magnanimity of a king. After they had continued the contest for some time, Berenice the daughter of the second P
t
olemy, named Philadelphus, was given in marriage to Antiochus Theos. She is also called Beronice and Bernice. He was so blinded with pride, as to take the name of Theos, which means God; he was the third of that name, the former king being called Soter, m
e
aning preserver For, as Seleueus had acquired so many and such mighty possessions, his sons did not consider their authority fully established, and so they assumed these magnificent titles for the sake of inspiring all nations with the terror of their fra
m
e. Hence the first Antiochus was called Sorer, and the second Theos. Now the second Ptolemy, named Philadelphus, gave his daughter in marriage to Antiochus Theos. By this bond peace and friendship were established between them, just as at Rome, Pompey mar
r
ied Julia the daughter of Caesar. And we daily observe similar occurrences, for when one king has in his power a daughter, or niece, or other relatives, another king finds himself possessed of male and female relations, by whose intermarriage they confirm
a treaty of peace. It was so in this case, although historians attribute some degree of craft to Philadelphus in bestowing his daughter on Antiochus Theos. He supposed this to be a means by which he might ultimately acquire the dominion over all Syria, an
d over the other provinces under the sway of Antiochus. Whether this really was so or not, profane historians prove the fulfillment of the angel\rquote
s prediction. Without the slightest doubt, God, in his wonderful counsels, dictated to these historians what we
read at the present time, and made them witnesses of his own truth. This thought, indeed, never entered their minds, but when God governs the minds and tongues of men, he wishes to establish clear and convincing testimony to this prophecy, for the purpose
of shewing the real prediction of every occurrence. }{\i\fs20\cf13 At the end of the years}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 they shall become united.
\par }{\fs20 He next states, }{\i\fs20\cf13 And the daughter of the king of the south}{\i\fs20 , }{\fs20 meaning Bernice, whom we have mentioned, }{\i\fs20\cf13 shall come to the king of the north,}{\i\fs20 }{\fs20 meaning
the king of Syria, Antiochus Theos. This alliance was contracted in defiance of justice. For Antiochus repudiated his wife Laodice, who was the mother of two sons whom she had born to Antiochus; namely, Seleucus Callinicus, and Antiochus the younger, nam
e
d Hierax, a hawk, on account of his rapacity. We perceive, then, how he contracted a second marriage, after an unjust and illegal divorce of his first wife. Hence it is not surprising if this alliance was cursed by the Almighty. It turned out unhappily fo
r both the kings of Egypt and Syria. Ptolemy ought not to have thrust his daughter upon Antiochus, who was already married, nor yet to have allowed her to become a second wife, while the king\rquote
s real wife was divorced. We perceive, then, how God became the a
venger of these crimes, while the plans of Antiochus and Philadelphus turned out in. Some think that Antiochus was fraudulently poisoned by his first wife, but as the point is doubtful, I pronounce no opinion. Whether it was so or not, Antiochus had a son
by Bernice, and died immediately after being reconciled to his former wife. Some historians state, that after she had recovered her dignity and rank as queen, having once experienced her husband\rquote
s fickleness and perfidy, she took sure means of preventing a
nother repudiation. When Antiochus was dead, this woman was enflamed with vengeance, and in the perverseness of her disposition, she impelled her son to murder her rival, especially stimulating Seleucus Callinicus who succeeded to his father\rquote
s throne. Hier
ax was then prefect of Asia Minor; hence she stimulated her son with fury to murder her rival. For, although Antiochus Theos had been reconciled to her, yet some degree of rank and honor still attached to Bernice the daughter of Ptolemy. And her son perpe
trated this murder with the greatest willingness, and with the basest cruelty and perfidy; for he persuaded her to entrust herself to his care, and then he murdered both her and her son.
\par The angel now says, }{\i\fs20\cf13 When the daughter of the king of the south shall come to the king of the north, his arm shall not retain his strength}{\i\fs20 . }{\fs20
The language is metaphorical, as that marriage was line a common arm to both sides; for the king of Egypt stretched forth his hand to the king of Syria for mutual protection. }{\i\fs20\cf13 That arm}{\i\fs20 , }{\fs20 then, }{\i\fs20\cf13
did not retain its strength}{\i\fs20 ; }{\fs20 for Bernice was most wickedly slain by her stepson, Seleucus Callinicus, as we have stated. He says, also, }{\i\fs20\cf13 she should come to make alliances}{\i\fs20 . }{\fs20
Here, by way of concession, the angel calls that conjugal bond }{\f30\fs20\cf10 \'b5yd\'e7ym}{\i\fs20 , misrim, }{\fs20 \'93}{\i\fs20 rectitudines,}{\fs20 \'94}{\i\fs20 }{\fs20 \'93conditions}{\i\fs20 }{\fs20 of agreement,\'94
because at first all parties thought, it would tend to that result. But. Antiochus had already violated his marriage vow, and departed from his lawful alliance. Nothing, therefore, was right on his side. Without the
slightest doubt he derived some advantage from the plan, as kings are always in the habit of doing. And with respect to Ptolemy, many historians, as we have already mentioned, suppose him to have longed for the kingdom of Syria. Whether or not this was s
o, their mutual transactions were not sincere, and so the word signifying \'93rectitude\'94
is used, as we have said, only by concession. The angel does not speak in their praise, or excuse the, perfidy of either, but he rather enlarges upon their crime, and from
this we gather how they abused the sanctity both of marriage and of treaties, which God wished to be held sacred by all mankind. Hence, though the word is honor-able in itself, yet it is used in a disgraceful sense, to shew us how the angel condemned Kin
g
Ptolemy for this base prostitution of his daughter, and Antiochus for rejecting his wife, and marrying another who was not a real wife, but only a concubine. And, perhaps, God wished to use the lips of his angel to point out the tendency of all royal tre
aties. They always have the most specious appearances \emdash
national, quiet public peace, and similar objects which can be dexterously made prominent. For kings always court favor and praise for themselves from the foolish vulgar, whenever they make treaties of peace.}{\i\fs20 }{\fs20
Thus all these alliances have no other tendency than to produce social deception,}{\i\fs20 }{\fs20 and at length they degenerate into mutual perfidy, when one party plots insidiously and wickedly against another.
\par The angel adds next, }{\i\fs20\cf13 He shall not stand}{\i\fs20 ; }{\fs20 using the masculine gender, and most probably referring to Antiochus, as well as to Ptolemy his father-in-law. }{\i\fs20\cf13 Neither he nor his seed shall stand}{\i\fs20 , }{\fs20
meaning his son by Bernice the daughter of Ptolemy. I dare not translate it \'93}{\i\fs20 arm,}{\fs20 \'94}{\i\fs20 }{\fs20 because in my opinion the letter }{\f30\fs20\cf10 w}{\i\fs20 , vau, }{\fs20 is needed in the word for \'93arm;\'94
so I take it to denote \'93}{\i\fs20 seed.}{\fs20 \'94}{\i\fs20 }{\fs20 He afterwards adds,}{\i\fs20\cf13 And she shall be delivered up}{\fs20 \emdash thus returning to Berenice \emdash either by treachery or to death; and }{\i\fs20\cf13
those who led her forth}{\i\fs20 \emdash }{\fs20 meaning her companions. Whenever any incest
uous marriage is contracted, some persons of disgraceful character are sure to be concerned in bringing his new wife to the king. And very probably there were factions in the palace of Antiochus; one party being more attached to Seleucus and his brother,
a
nd his mother Laodice; while others desired a change of government, according to the usual state of affairs. The advisers of the marriage between Antiochus and Bernice were sent as a guard of honor to attend them to Syria, and the angel states all these t
o have been delivered up together with the queen. He afterwards adds, }{\i\fs20\cf13 And those who were her parents}{\i\fs20 . }{\fs20 From the absence of a grammatical point under the letter }{\f30\fs20\cf10 h}{\fs20 , }{\i\fs20 he, }{\fs20
many think the noun to be of the feminine gender. And as it may mean mother, they treat it as if her nurse was intended, but I leave the question in doubt. He now adds}{\i\fs20\cf13 , and those who strengthened her at those times}{\i\fs20 . }{\fs20
He, doubtless, intends to designate all those who wished to curry favor with the king, and thus took part in this marriage between
him and the daughter of the king of Egypt. The whole of that faction perished, when Berenice was slain by Seleucus Callinicus. If, then, he did not spare his stepmother, much less would he spare the faction by which he was deprived of his hope of the king
dom, and through whom his mother Laodice had suffered the disgrace of a divorce. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:7\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 7.}{ But out of a branch of her roots shall }{\i one}{
stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail.\cell }{\b 7.}{ Et stabit ex germine, }{\i vel, surculo, }{radicum ejus, }{\i
nempe Berenice,}{\cf1 }{\cf13\super f541}{\i }{in gradu suo,}{\cf1 }{\cf13\super f542}{ et veniet cum exercitu,}{\cf1 }{\cf13\super f543}{ et veniet in munitionem regis Aquilonis, et faciet in illis,}{\cf1 }{\cf13\super f544}{ et praevalebit.
\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel treats here of Ptolemy Euergetes, the third king of Egypt, who succeeded his father Philadelphus. He collected large forces to
revenge the insult offered to his sister, and thus carried on the war with Seleucus Callinicus, who had become king after his father\rquote s death. The angel, therefore, now touches shortly on this war, by saying, }{\i\fs20\cf13
There shall stand up a shoot from the root of that queen.}{\i\fs20 }{\fs20 Very possibly he was younger than his sister Berenice. He says, }{\i\fs20\cf13 He shall stand in his own degree}{\i\fs20 , }{\fs20
meaning, in the royal rank. The interpretation of those who translate, He shall stand in his father\rquote s rank, is forced. What is it then? }{\i\fs20\cf13 He shall stand in his own rank;}{\i\fs20 }{\fs20
that is, he shall arrive at his own rank by hereditary right. Although, therefore, at first all thought the death of Berenice would be unrevenged through her father being dead, here the angel announces that her brother should be like a
branch, and become the avenger of this great wickedness. }{\i\fs20\cf13 He shall stand}{\i\fs20 , }{\fs20 then, }{\i\fs20 in his }{\fs20 rank, meaning, he shall arrive at the royal throne, }{\i\fs20\cf13 from}{\i\fs20 }{\fs20 the }{\i\fs20\cf13 branch}{
\i\fs20 }{\fs20 or germ }{\i\fs20\cf13 of her root}{\i\fs20 , }{\fs20 namely, Berenice. }{\i\fs20\cf13 He shall come with an army against Callinicus. }{\fs20 Profane writers bear witness to this. }{\i\fs20\cf13
And he shall come even to the fortification of the king of the north}{\i\fs20 . }{\fs20 He entered Syria, and caused so great a terror that many fortified cities surrendered themselves to him. During this war he drew to himself many cities which seeme
d impregnable; whence it is not surprising to find the angel stating his arrival at the fortifications. Some translate it \'93}{\i\fs20 dwelling-place,}{\fs20 \'94}{\i\fs20 }{\fs20 but without reason, and thus injure the Prophet\rquote s meaning. }{
\i\fs20\cf13 He shall come unto the very fortification,}{\i\fs20 }{\fs20 meaning, he shall arrive in Syria, and shall posses many fortified cities.}{\i\fs20
\par }{\fs20 He next adds, }{\i\fs20\cf13 And he shall work on them}{\i\fs20 , }{\fs20 meaning, he shall prosper; for this word when used without any addition, implies in Hebrew performing great exploits. }{\i\fs20\cf13 He shall proceed}{\i\fs20 }{\fs20
and acquire power over the greater part of Syria, }{\i\fs20\cf13 and shall prevail.}{\i\fs20 }{\fs20
By this last word he explains how superior he should be to Callinicus. For this king sent for his younger brother whose fidelity he suspected, and thought it the safest course to treat with his enemy. But y
oung Hierax, the hawk, determined to use that expedition to his own advantage. He was not content with his own province of Asia Minor, but he anticipated being his father\rquote
s sole heir, especially as he had hired some troops from Gaul, who had invaded Asia M
inor, Bithynia, and other provinces. He was greatly puffed up, and betrayed his own covetousness. Seleucus Callinicus preferred making peace with his enemy to fostering his brother\rquote
s resources. At length Hierax more and more developed the perversity of his
mind. For he openly declared war against his brother, to whose assistance he pretended to have come, after having been sent for according to agreement. His brother Seleucus had promised him a portion of Asia as far as Mount Taurus; and when he saw himsel
f
the victim of his impious and disgraceful snares, he openly waged war with his brother. But he was conquered at length, and thus received the reward of his impiety. Thus Ptolemy Euergetes prevailed, while he departed from Syria after spoiling his enemy,
according to what follows \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:8\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 8.}{ And shall also carry captives into Egypt their gods, with their princes, }{\i and }{
with their precious vessels of silver and of gold; and he shall continue }{\i more }{years than the king of the north.\cell }{\b 8.}{ Atque etiam deos ipsorum cum conflatibus ipsorum, et cum vasis pretiosis ipsorum,}{\cf1 }{\cf13\super f545}{
auri et argenti in captivatem ducent in AEgyptum,}{\cf1 }{\cf13\super f546}{ et ipse }{\i pluribus}{ annis stabit quam rex aquilonis.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel explains more fully
what he had already stated briefly, namely, Ptolemy should be the conqueror, and spoil the whole of Syria almost according to his pleasure. Profane writers also shew us the great number of images which were taken away, and how Egypt recovered its gods of
silver and gold which it had lost a long time ago. Thus the event proved the truth of the angel\rquote s prophecy. The particle }{\f30\fs20\cf10 \'b5g}{\i\fs20 gem, }{\fs20
is interposed for the sake of amplifying the subject, to inform us of the unequal condition of the peace, and how Ptolemy exercised the rights of a conqueror in spoiling the whole of Syria according to his lust. It is added, }{\i\fs20\cf13
He shall stand for more years than the king of the north. }{\fs20 Some restrict this to the duration of the life of }{\i\fs20 each }{\fs20 king, and others extend it farther. Probably
the angel speaks of Ptolemy Euergetes, who reigned forty-six years. As God extended his life so long, we are not surprised at the angel\rquote s saying it should last longer than the king of Syria\rquote
s. This explanation is applicable to the present case, for if he h
ad died before, Callinicus might have recovered the effects of the war; but as Ptolemy survived, he dared not attempt any-thing, being assured of the utter fruitlessness of any effort against the king who had vanquished him. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:9\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx4050\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 9.}{ So the king of the south shall come into }{\i His }{
kingdom, and shall return into his own land.\cell }{\b 9.}{ Et veniet in rename rex austri, et redibit in terram suam.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx4050\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This clause belongs to the former verse; as if he had said, Ptolemy shall return by a peaceful march after this hostile invasion of Syria. For he might have some fears lest his enemy should not be completely}{\i\fs20 }{\fs20
prostrated. But as he departed as conqueror, the angel announces his safe arrival in his own land. The words \'93come\'94 and \'93return\'94 are used emphatically, implying the absence of all harass, fear, and danger.}{\fs20\cf1 }{\fs20\cf13\super f547}
{\fs20 He returned to his kingdom and his own land, since he could not trust to the quietness of the enemies whom he had laid prostrate. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:10-11\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 10.}{
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through; then shall he return, and be stirred up, }{\i even }{to his fortress.\cell }{\b\f0 10.}{\f0
Et filii ejus provocabuntur, et congregabunt multitudinem copiarum magnarum: et veniendo veniet, inundabit et transibit: revertetur et incitabitur usque ad munitionem ejus.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 11.}{ And the king of the south shall be moved with choler, and shall come forth and fight with him, }{\i even }{
with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand.\cell }{\b 11. }{Tum exacerbabitur rex austri, et egressus pugnabit adversus eum, adversus regem aquilonis, et stare faciet, }{\i statuet,
}{ multitudinem magnam, tradeturque multitudo illa in manum ejus.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the angel passes to the third war, namely, that which the son of Call
inicus stirred up against Ptolemy Philopator. After the death of Euergetes, the two sons of Callinicus united their forces, and endeavored to recover Syria, and especially that part of it of which they had been deprived. When they were already on their ex
p
edition, and their forces were on their march, the elder Seleucus died, and his surviving brother was Antiochus, called the Great. Ptolemy, called Philopator, which means a lover of his father, was then alive. He was so called in consequence of the parric
i
de of which he was guilty, having put to death both parents, together with his brother. The word is used by way of ridicule, and a sense the opposite to that expressed is implied by this epithet, which is honorable in itself, and expresses the virtue of f
i
lial piety. But he slew his father, mother, and brother, and on account of all these impious murders, the name of Philopator was applied to him as a mark of disgrace. As, therefore, he was so thoroughly hated by his own people, the sons of Callinicus, nam
e
ly, Seleucus Ceraunus the elder, and Antiochus the Great, thought the time had arrived for the recovery of the lost cities of Syria. For he was detested and despised in consequence of his numerous crimes. They therefore anticipated little trouble in recov
ering their possessions, when their enemy was thus branded with infamy, and had many domestic foes. This is the reason why the angel says of the sons of Callinicus, }{\i\fs20\cf13 They shall be provoked, and shall lead a multitude of great armies}{
\i\fs20 ; }{\fs20 it may mean \'93great forces,\'94
as some historians relate the collection of two very strong armies. Unless I am mistaken, Antiochus the Great had 70,000 foot and 5000 horse. Ptolemy excelled in cavalry as he had 6000 horse but only 62,000 foot, as Polybius informs us in his fifth book.
}{\fs20\cf1 }{\fs20\cf13\super f548}{\fs20 They were nearly equal in forces, but the confidence of the two sons of Callinicus, of whom alone the angel now speaks, was increased when they beheld their wicked enemy so greatly detested in }{\i\fs20
consequence }{\fs20 of his parricide. He afterwards says, }{\i\fs20 He shall come. }{\fs20
He changes the number, since the elder brother, being the eldest son of Callinicus, namely, Seleucus Ceraunus, died while they were preparing for the war, and they say he was slain by his attendants in passing through Asia Minor. Whether this wa
s so or not, all historians unite in stating that Antiochus the Great alone carried on the war with Philopator. He shall }{\i\fs20\cf13 come}{\i\fs20 }{\fs20 so as }{\i\fs20\cf13 to overflow and pass through}{\i\fs20 . }{\fs20
He recovered that part of Syria which he had lost, and when he approached Egypt, then Philopator met him. Profane historians state him to have been a coward, and never to have obtained power by}{\i\fs20 }{\fs20
open bravery, but by fear alone. He was too late in preparing his forces for resisting his enemy.
\par This is the reason why the angel says, }{\i\fs20\cf13 The king of Syria}{\i\fs20 , }{\fs20 or of the north, }{\i\fs20\cf13 should come, even to the citadels}{\i\fs20 , }{\fs20
or fortifications; for at length Philopator roused himself from slumber, for he never put on his arms to repel an enemy except when compelled by the direst necessity. Hence he adds, }{\i\fs20\cf13 The king of the south shall be irritated}{\i\fs20 , }{
\fs20 or exasperated. He uses the word \'93exasperated,\'94 because, as I have just said, he would never have opposed himself to his enemy Antiochus except lie had perceived his own kingdom placed in great jeopardy. He might have taken patiently th
e loss of Syria, so long as Egypt had been safe; but when his life and all his possessions were in danger, he became sufficiently exasperated to attack his foe; and yet he prevailed, as we shall afterwards see. I cannot complete this subject to-day, and s
o
I shall draw to a close. Philopator became victorious, and yet he was so sluggish that he distrusted his friends and foes alike, and was forced by this very fear to make peace with his enemy, although he was really the conqueror. Not only could he have d
riven back his enemy}{\i\fs20 }{\fs20
whom he had vanquished, but he might have taken possession of his territories; but he did not dare to do this. he was conscious of being a parricide, and knew to his cost how hateful his name was among all men. Hence,}{\i\fs20 }{\fs20 although superior
in strength, and actually the conqueror of his enemy in battle, he dared not proceed further. But we will explain the remainder another time.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, as thou hast deigned to set before our eyes as in a glass that peculiar providence of
thine by which thou defendest thy Church: Grant, that being confirmed by these examples, we may learn to repose entirely upon thee. Amidst the numerous disturbances by which the world is at this time agitated, may we remain quiet under thy protection. Ma
y
we so commit our safety to thee as never to hesitate, whatever may happen, as to our future safety and security. Whatever we may suffer, may it all issue in our salvation, while we are protected by thy hand; thus will we call upon thy name with sincerity
of mind, and thou wilt in return shew thyself as our Father in thine only-begotten Son. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Fifty-Eighth
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 In}{\fs20
our last Lecture we explained why the angel mentions the exasperation of King Ptolemy. Unless he had been dragged into the war, his dis
position was so sluggish that he would have suffered many cities to be wrested from him, and he would never have been moved by either the disgrace or the loss. But at length he took up arms, on seeing with what a stern and bold enemy he had to deal. he af
terwards adds, }{\i\fs20\cf13 He shall go out to battle against the king of the North}{\i\fs20 , }{\fs20 meaning Antiochus king of Syria. }{\i\fs20\cf13 And he shall set in array a large multitude.}{\i\fs20 }{\fs20
This may be referred to either of them, for Antiochus then brought into the field a large army; he had 5000 horse and 70,000 foot. Ptolemy was superior in his cavalry, which amounted to 6000 men. This clause will suit the case of Antiochus. }{
\i\fs20\cf13 He shall bring into the field a great multitude, and the multitude shall be given into his hand,}{\i\fs20 }{\fs20 meaning Ptolemy\rquote s. The co
ntext seems thus to flow on more easily: yet if any one prefers considering it as applicable to Ptolemy himself, I will not contend the point. It is not of much consequence, because the angel simply pronounces the superiority of Ptolemy in this battle, in
which he conquered Antiochus the Great. Besides, we must notice, that he was not the conqueror by his own industry, or valor, or counsel, or military skill; but because the Lord, who regulates the events of battles, wished at that time to subdue the pride
of Antiochus the Great. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:12\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 12.}{ }{\i And }{
when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down}{\i many }{ten thousands: but he shall not be strengthened }{\i by it}{.\cell }{\b 12.}{ Et tolletur multitudo illa, }{\i hoc est, sese attollet,}{
et elevabitur cor ejus, et dejiciet myriades, }{\i hoc est, magnas copias,}{ et non roborabitur.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel here marks the close of the war. Had Ptolemy\rquote
s valor seconded his good fortune, he might easily have seized upon the whole kingdom of Syria, as profane historians report. But he was so given up to his own lusts, that he willingly entered into treaty with his enemy. On his return to his kingdom he s
lew his wife Eurydice, and was guilty of other enormities; he suffered a wicked woman, the sister of Agathocles, a victim of his passions, to rule over his kingdom, and lastly, he became a very foul example of a very cruel and degraded man. Therefore, the
angel says at the beginning, }{\i\fs20\cf13 his army should raise him aloft; his heart should be elevated}{\i\fs20 , }{\fs20
in consequence of his prosperity. He not only caused terror to Antiochus, but through all the neighboring regions. Where he might have drawn to himself the whole po
wer of the East, he then declined in his course. He subdued, indeed, a hostile army, and in this exploit he was in no slight degree assisted by his sister Arsinoe, as historians relate, but yet after great slaughters he did not retain his position. And wh
at was the obstacle? His idleness and drunkenness, and his caring for nothing but banquets and debaucheries, and the most obscene pleasures. This caused his fall, after he had been raised even to the clouds by his victories. It afterwards follows,
\emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:13-14\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 13.}{
For the king of the north shall return, and shall set forth a multitude greater than the former, shall certainly come after certain years with a great army, and with much riches.}{\b \cell }{\b\f0 13. }{\f0 Et redibit rex aquilonis, }{\i\f0 rex Syriae, }
{\f0 et statuet multitudinem magnam praeut antea,}{\f0\cf1 }{\f0\cf13\super f549}{\f0 et circiter finem}{\f0\cf1 }{\f0\cf13\super f550}{\f0 temporum annorum, }{\i\f0 ad verbum}{\f0 , veniendo veniet cum exercitu magno, et cum opibus magnis.}{
\f0\cf1 }{\f0\cf13\super f551}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt
\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\f0 14.}{\f0 And in those times there shall many stand up
against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.}{\cell }{\b 14. }{
Et temporibus illis multi stabunt contra regem AEgypti, et filii dissipatores populi tui sese attollent, ad stabiliendam visionem, et corruent.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the angel prophesies of other wars. For he first describes the war which was carried on by Antiochus against the Egyptians, after the death of Philopater, who left as his heir, a little son named Ptolemy Epiphanes. When, there
fore, he perceived the land deprived of its king, he drew up an army and invaded Egypt. As the Egyptians had no strength to resist him, an embassy was sent to Rome; and we know how eager the Romans were to become involved in all the business of the world.
With the view of extending their empire still further and wider, they sent immediately to Antiochus the Great, and commanded him to desist from the war; but after many trials he failed of success, until he engaged in a very desperate battle with Scopas, a
n
d at length obtained a victory. In the meantime, the Egyptians were far from idle: although they hoped to be able to subdue the empire of Antiochus by the assistance of the Senate, yet they carefully fitted out an armament of their own under their General
Scopas, who was successful in many of his plans, but was finally defeated in the borders of Judea. The angel now describes this war. }{\i\fs20\cf13 The king of Syria shall return}{\i\fs20 , }{\fs20
he says; meaning, after the death of Ptolemy Philopator, he rested for a while, because he
had been unsuccessful with his forces, and they were so entirely disorganized that he had no confidence in the success of any expedition. But he thought Egypt would give him no trouble, as it had lost its head and was like a lifeless corpse. Then he was e
levated with fresh confidence, and returned to Egypt. }{\i\fs20\cf13 And he shall arrange a greater multitude than at the first}{\i\fs20 . }{\fs20
He had a large and powerful army, as we have said, and a noble armament of cavalry: he had 70,000 foot, and was still collecting greater forces. The angel signifies the future arrival of the king of Syria, after the interval of a certain time. }{
\i\fs20\cf13 At the end of the times of the years he shall surely come,}{\i\fs20 }{\fs20 that is he shall break forth. The angel seems to use this expression for the sake of increasing
its certainty; for he at first despised the Romans in consequence of their great distance from him, and he had no fear of what afterwards occurred. He never supposed they had such boldness in them as to cross the sea against him.
\par He afterwards adds}{\i\fs20\cf13 , And in those times many shall stand against the king of the South}{\i\fs20 , }{\fs20
or Egypt. The angel hints, that Antiochus the Great would not be his only enemy; and historians inform us of his treaty and alliance with Philip king of Macedon, for carrying on this war. Without
doubt, the two kings stirred up the whole of Asia Minor, and they were so unitedly powerful, that many were excited to take part with them. It seemed to be all over with the kingdom of Egypt, and thus the angel says, }{\i\fs20\cf13
many should stand up against the king of the South}{\i\fs20 . }{\fs20 He adds, }{\i\fs20\cf13 and his sons dissipation.}{\i\fs20 }{\fs20 The Hebrews call \'93robbers\'94 }{\f30\fs20\cf10 \'b5yxyrp}{\fs20 }{\i\fs20 pheritzim. }{\fs20
The root of this word is }{\f30\fs20\cf10 \u8776\'98rp}{\fs20 , }{\i\fs20 pheretz, }{\fs20 which signifies to break or dissipate, and sometimes to destroy. Without doubt, the angel here uses the word to imply facti
ous men, for the people had no other chance of standing, except by remaining quiet and united. The word then applies to those who violated that unity; for when any one attached himself to foreign monarchs, Judea became exposed as a prey to either the Syri
a
ns or Egyptians. Some interpreters apply this passage to the younger Onias, who seized on Heliopolis, and drew some exiles with him, and there built a temple, as we learn from Josephus and the Book of Maccabees. For he pretended to have the prophecy in Is
aiah 19, on his side, where it is said, And there shall be an altar to God in the midst of Egypt, (}{\fs20\cf13\super <231919>}{\fs20 Isaiah 19:19.) Without doubt, the Prophet here predicts the enlargement of God\rquote
s kingdom through the propagation of his religion throughout the whole
world. As Egypt was to the last degree devoted to idolatry, Isaiah here shews how the pure and perfect worship of God should prevail in Egypt. As if he had said, Even the Egyptians who have, hitherto endeavored to abolish true and sincere piety, shall be
added to God\rquote s people, and shall worship him acceptably. We know the Prophet to be here treating figuratively of the spiritual reign of Christ, and to be always bringing forward the shadows of his own time. By the word \'93altar\'94
he simply means the worship of God. That impostor, Onias, when he erected his profane temple and polluted the sacred altar, boasted in his fulfillment of this prophecy of Isaiah.
\par This then is the meaning of the passage. }{\i\fs20\cf13 The sons \emdash dissipaters of thy people \emdash shall exalt themselves to establish the vision}{\i\fs20 ; }{\fs20 that is, under a fallacious pretext of fulfilling Isaiah\rquote s prediction, }{
\i\fs20\cf13 and yet they shall fall}{\i\fs20 . It }{\fs20 may also have all indefinite meaning, as if the angel declared that; these multitudes should not come forth unless by God\rquote s secret couns
el. We know how much this thought tends to lighten the sorrow of the pious, and how much consolation it brings, when we recognize all the tumults of the world as springing from the fixed counsel of God. Nothing then appears to happen at random, but mortal
s
are agitated because God desires to inflict his punishments upon them, and the Church is often shaken because God wishes to prove and examine the patience of his people. We may, therefore, take this prophecy absolutely; as if the angel had said. These ap
ostates and dissipaters never proposed to fulfill this prophecy of Isaiah\rquote
s, and yet there was nothing confused, or out of order in all these events, as God was fulfilling what he had testified by his own Prophets. Wherefore we may receive this prediction s
imply, just as we do other similar ones scattered throughout the prophets. We have already heard how the Prophet was forewarned of the many distresses of the Church, on purpose to lead the faithful to acquiesce in the providence of God, when they saw thin
gs so disturbed throughout the world. It afterwards follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:15\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 15.}{
So the king of the north shall come, and cast up a mount, and take the most fenced cities; and the arms of the south shall not withstand, neither his chosen people, neither }{\i shall there be any }{strength to withstand.\cell }{\b 15.}{
Et veniet rex aquilonis et fundet aggerem,}{\cf1 }{\cf13\super F552}{ et capiet urbem munitionum; et brachia austri, }{\i hoc est,}{ }{\i AEgypti, }{non stabunt, neque populus electorum ejus, neque virtus }{\i erit}{ ad standum.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel follows up the same sentiment. He says, When Antiochus the Great shall burst forth, there shall be no valor in the Egyptians to resist him, for he shall take a fortified city. There is a change of number
here, for he means fortified cities. For he should recover the cities which he had formerly lost, and should arrive at the city Raphia in Egypt. The explanation follows, }{\i\fs20\cf13 The arms of Egypt shall not stand, nor the people of its levies.}{
\i\fs20 }{\fs20 This relates to Scopas, who was sent forth with large forces: at first he prospered, but he was afterwards vanquished in the conflict, and had no courage to persevere in resistance. It}{\i\fs20 }{\fs20 afterwards follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:16\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 16.}{
But he that cometh against him shall do according to his own will, and none shall stand before him; and he shall stand in the glorious land, which by his hand shall be consumed.\cell }{\b\f0 16. }{\f0 Et faciet veniens ad eum pro beneplacito suo,}{\i\f0
hoc est, pro suo libidine,}{\f0 et nullus stabit coram facie ejus, et stabit in terra desiderabili, et consumetur, }{\i\f0 alii nomen esse volunt, consumptio,}{\f0 in manu ejus.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3330\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel proceeds with the same discourse. He says, Antiochus the Great should accomplish his wishes, and should spread the terror of his arms in every direction, and thus no one would dare to oppose him. }{\i\fs20\cf13 He shall do}{\i\fs20 }{\fs20
therefore }{\i\fs20\cf13 according to his will}{\i\fs20 , }{\fs20 he says, }{\i\fs20\cf13 and none shall stand before his face; and he shall stand in the desirable land}{\i\fs20 ; }{\fs20 meaning, he shall bring his victorious army into Judea, }{
\i\fs20\cf13 and there shall be a great consumption under his hand,}{\i\fs20 }{\fs20 or Judea shall be consumed and ruined under his hand. We originally stated, that the angel\rquote
s mission did not authorize him to great these events as military exploits are usually narrated by historians. Enough is revealed to lead the faithful to acknowledge God\rquote s continual regard for their safety. Experience also ass
ures us of every occurrence being divinely foreseen, and thus they would acknowledge how everything tended to promote their welfare. God\rquote s predictions of future events were never in vain, and the angel now declares the future coming of Antiochus }{
\i\fs20\cf13 to the desirable land.}{\i\fs20 }{\fs20 We have previously given the reason for the use of this epithet as applied to Judea, \emdash not}{\i\fs20 }{\fs20
through any natural excellence over other lands, but because God had chosen it for himself as his seat and dwelling-place. The excellence}{\i\fs20 }{\fs20 of this land depended entirely on the gratuitous beneficence}{\i\fs20 }{\fs20
of God. It might seem inconsistent to grant such license to an impious tyrant and robber, and to allow him to overrun Judea, which God had marked out with peculiar honor, in adopting it as his dwelling-place, and calling it his residence. (}{
\cs24\v\f2\fs20\cf6 }{\fs20 Psalm 132:14}{\cs24\v\f2\fs20\cf6 }{\fs20 .) But we know that the Church, while on its pilgrimage in this world, enjoys no freedom from many infliction\rquote
s; for it is profitable for the sons of God to be humbled unde
r the cross, lest they should grow restive in the world, and give themselves up to luxuries, and sleep upon the desires of the flesh. The angel, indeed, omits the reason why God suffered Antiochus thus cruelly to oppress the sacred land; but the faithful
had been taught by the Law and the Prophets how the Church was subject to various tribulations. It is sufficient, then, to relate the event with simplicity: }{\i\fs20\cf13 and the pleasant land shall be consumed under his hand}{\i\fs20 , }{\fs20
or there shall be a consumption. It matters but little which way we read it as far as the sense is }{\i\fs20 concerned. }{\fs20
The angel here encourages Daniel and all others to the exercise of patience, lest they should faint under this divine scourge; for he permitted Antiochus to wander about like}{\i\fs20 a }{\fs20 robber, and t
o exercise severe tyranny and cruelty against the Jews}{\i\fs20 . }{\fs20 I need not discuss these events at greater length, as they are found in the Books of the Maccabees}{\i\fs20 . }{\fs20
I will only touch on one point briefly; Antiochus did not of his own accord harass the Jews}{\i\fs20 }{\fs20 by leadi
ng his army into their country, but he was stirred up by impious priests. So great was their perfidy and barbarity that they willingly betrayed God\rquote
s Temple, and exposed their nation to the most distressing calamities. That was a severe trial: hence God co
nsulted the interests of his own worshippers by predicting events which might weaken their confidence and cause them to indulge in despair. It follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:17\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 17.}{ He shall also set his face to en
ter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her; but she shall not stand }{\i on his side, }{neither be for him.\cell }{\b\f0 17. }{\f0
Et ponet faciem suam}{\f0\cf1 }{\f0\cf13\super f553}{\f0 ad veniendum cum potentia totius regni, et rectitudines cum eo:}{\f0\cf1 }{\f0\cf13\super f554}{\f0 et faciet, et filiam mulierum dabit illi ad perdendum eam, sed non }{\f0\expnd0\expndtw-4
stabit ipsa, et non erit ipsa ei.}{\f0\expnd0\expndtw-4\cf1 }{\f0\expnd0\expndtw-4\cf13\super f555}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par He here describes the second war of Antiochus against Epiphanes, who was then growing old; and so he gave, him his daughter Cleopatra in marriage, hoping in this way, by subtle contrivances, to subdue the kingdom of Egypt. For he thought his daughter woul
d remain faithful to his interests; but she rather preserved her conjugal fidelity to her husband, and hesitated not to espouse her husband\rquote s quarrel against her father. She faithfully adhered to her husband\rquote
s interests according to her duty, and never list
ened to the cunning designs of Antiochus. Thus he was deprived of his expectation, and his daughter never became the means of his acquiring authority over Egypt. Before this marriage of his daughter with Ptolemy, he had tried the effect of war, bug in thi
s he failed; and when he perceived the interposition of the Romans, he desisted from future hostilities, and consoled himself with the thought which we have already expressed, of receiving immediate assistance against Egypt through his daughter. }{
\i\fs20\cf13 He turns}{\i\fs20 , }{\fs20 therefore, }{\i\fs20\cf13 to come with the power of his whole kingdom}{\i\fs20 ; }{\fs20
meaning, he collects all his forces to overwhelm Ptolemy Epiphanes, who was then but a young man, and had neither obtained any great authority, nor arrived at sound wisdom and discretion. When he perceived his want of success in the fortune of war, }{
\i\fs20\cf13 he gave him the daughter of women}{\i\fs20 , }{\fs20 referring to her beauty. This is the explanation of interpreters, who suppose the phrase to imply her remarkable beauty.
\par As to the next clause, those who translate it, }{\i\fs20\cf13 and the upright with him,}{\i\fs20 }{\fs20 think the Jews}{\i\fs20 }{\fs20 are intended, for Antiochus had received}{\i\fs20 }{\fs20
them in surrender, and there were many who openly espoused his cause. They think the Jews}{\i\fs20 }{\fs20 so called as a mark of honor, and as upright with respect to the worship of God. But This
appears to me too forced. I hesitate not to suppose the angel to signify the superior character of the agreement between Antiochus and Ptolemy, when the former found the impossibility of obtaining his adversary\rquote
s kingdom by open warfare. Although the Roma
ns had not yet sent forth any armament, yet Antiochus began to fear them, and he preferred the use of cunning in providing for his own interests. Besides this, as we lately mentioned, he was longing for other booty, for he immediately transferred the war
into Greece, as the angel will inform us. But he first announces, }{\i\fs20\cf13 his giving away his daughter to destroy her}{\i\fs20 . }{\fs20
He here reproves the artifice of Antiochus the Great, in thus basely selling his (laughter, as if she were a harlot. As far as he possibly could, he induced her to slay her husband either by poison or by other devices. Hence, }{\i\fs20\cf13
he gave up his daughter to destroy her, but she did not stand by him, and was not for him; }{\fs20 meaning, she did not assent to her father\rquote s impious desires, and was unwilling to fav
or such monstrous wickedness. We read in profane writers the fulfillment of these predictions of the angel, and thus it more clearly appears how God placed before the eyes of the pious, a mirror in which they might behold his providence in ruling and pres
erving his Church. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:18\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 18.}{
After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf\rquote shall cause the reproach by him to cease; without his own reproach he shall cause }{\i it }{to turn.\cell }{\b\f0 18. }{\f0
Et vertet faciem suam ad insulas, et capiet multas, et quiescere faciet, }{\i\f0 hoc est, retorquebit,}{\f0 princeps opprobrium ejus apud ipsum. Ideo non torquebit opprobrium suum in ipsum.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par There is some obscurity in these words, but the history will afterwards determine the angel\rquote s meaning. First, as to the word \'93islands,\'94
he doubtless means Asia Minor and the maritime coasts; also Greece, Cyprus, and all the islands of the Mediterranean Sea. It was a Jewish custom to call all places beyond the sea \'93islands,\'94
as they were not very well skilled in navigation. Therefore he says, }{\i\fs20\cf13 He will turn his face to the islands}{\i\fs20 ; }{\fs20 that is, he shall turn to the opposite regions of the world. The Mediterranean
Sea is known to be between Syria and Asia Minor; Cilicia, too, is between them, which was also under the dominion of Antiochus, although the seed of his power was Syria. Hence he calls Asia Minor, and Greece, and the Mediterranean islands, all \'93isles,
\'94 with respect to}{\i\fs20 }{\fs20
Syria and Judea. This occurred when the AEtolians renewed the war after the defeat of Philip. The Romans were the originators of this war in Greece, and they had the honorable pretext of liberating the whole of Greece after Philip of Macedon h
ad seized upon many cities most skillfully fortified. But the Etolians were proud and puffed up with the desire of superiority, as the event ultimately proved. They boasted themselves to be the liberators of Greece;}{\i\fs20 }{\fs20
they used the help of the Romans, but pr
ofessed to be the principal leaders in the war, and when they saw Chalcis and other cities held by the Romans, the spirit of envy took possession of them. Titus Flaminius withdrew his garrisons from their cities, but yet the }{\i\fs20 A}{\fs20
Etolians were not satisfied; f
or they wished for the sole pre-eminence and the entire departure of the Romans. With this view they sent their ambassadors to Nabis the tyrant of the Lacedaemonians, to king Philip, and also to Antiochus. Thoas was the principal author of this contention
, for after stirring up the neighboring nations, he set out himself to Antiochus. When}{\i\fs20 }{\fs20 the }{\i\fs20 A}{\fs20
Etolians were puffed up by the large promises which he brought back, they expected to produce peace throughout Greece without the slightest trouble. Meanwhile Antioc
hus only advanced as far as Asia Minor with but a small force. He led Hannibal with him, whose fame alone inspired the Romans with dread; and had he taken his advice, he would certainly have had no difficulty in expelling the Romans. But the flatterers of
His court did not allow Hannibal\rquote
s advice to prevail with this foolish king. Then Villius also cunningly rendered Antiochus suspicious of his advice: for he had been sent as ambassador into Asia Minor, had insinuated himself into his favor, and had acquire
d his friendship, and was so engaged in daily conference}{\i\fs20 }{\fs20
with him, that Antiochus suspected the fidelity of Hannibal to his interests. Hence he carried on that war entirely without method, or plan, or perseverance. When he arrived at Chalcis, he was smitte
n with the passion for a damsel there, and celebrated a foolish marriage with her, as if he had been completely at peace}{\i\fs20 . }{\fs20
Thus he had citizen of Chalcis for his father-in-law, while he was mighty monarch, unequaled by any throughout the world. Although he
conducted himself thus he considerately, yet the celebrity of his fame rather than his personal exertions, enabled him at first to take many cities, not only in Asia Minor and on the coast of the Mediterranean Sea, but also in Greece itself. He recovered
Chalcis and other cities which had been seized upon by the Romans. The angel relates this as if the event had already occurred, and yet we are aware of them all being as yet future.
\par }{\i\fs20\cf13 He will turn his face to the islands, and will take many, and a general shall cause him to cease, and shall turn his reproach against himself}{\i\fs20 . }{\fs20
Antiochus often fought against the Romans, and always without success, although he sometimes thought himself superior; but from the time when Attilius the prefect of the fleet intercepted
his supplies, and thus stopped his progress, M. Acilius the consul began to gain the mastery by land, and his power became gradually more and more enfeebled. When conquered in a naval engagement by Livius the praetor, he suffered a severe loss, and then w
hen too late he acknowledged his error in not obeying the counsels of Hannibal; but he had lost the opportunity of renewing the war. Hence the angel here says, }{\i\fs20\cf13 A leader should make his reproach return upon himself}{\i\fs20 . }{\fs20
This signifies how Antiochus should be puffed up with foolish pride, and how his insane boastings should rebound upon his own head, as he had vomited them forth with open mouth against the Romans. When he speaks here of}{\i\fs20\cf13 his disgrace}{
\i\fs20 , }{\fs20 I interpret it actively, as making his reproach remain; for the word }{\f30\fs20\cf10 tprj}{\fs20 }{\i\fs20 cherepheth, }{\fs20
means reproach, but there are two ways of interpreting it, actively and passively. But as I have already said, the angel more probably speaks of his foolish boasting, for he had despised the R
omans with contempt and insult. We know how foolishly he insulted them by his ambassadors among all the assemblies of Greece. A }{\i\fs20 leader, }{\fs20 then, either Acilius or Lucius Scipio, who drove him beyond Mount Taurus, }{\i\fs20\cf13
made his disgrace rest upon himself, and he shall not turn away his own disgrace}{\i\fs20 ; }{\fs20
that is, Antiochus vomited forth his reproaches against the Romans with swollen cheeks, but with utter futility. All these disgraceful speeches came to nothing, and never injured the Romans in the least; but }{\i\fs20 that leader, }{\fs20
either Lucius Scipio or Acilius, according to my statement, returned these reproaches upon himself by which he hoped to lay the Romans prostrate, but they turned out nothing but wind. The angel therefore derides the pride of Antiochus by saying, }{
\i\fs20\cf13 A leader should come who should throw back these reproaches upon himself}{\i\fs20 , }{\fs20 and prevent them from returning upon either this leader or the Romans. He takes the head as representing. the whole body.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, since it pleases thee to exercise our co
nfidence by not allowing us any fixed or stable rest upon earth, that we may learn to rest in thee while the world rolls over and over even a hundred times. May we never doubt either our protection under thy hand, or the perpetual issue of all things in o
u
r good. Although we are not beyond the reach of darts, yet may we know the impossibility of our suffering under any deadly wound, when thou puttest forth thy hand to shield us. May we have full confidence in thee, and never cease to march under thy standa
rd with constant and invincible courage, until at length thou shalt gather us into that happy rest which is laid up for us in heaven, by Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture fifty-ninth
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:19\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 19.}{ Then
he shall turn his face toward the fort of his own land: but he shall stumble, and fall, and not be found.\cell }{\b\f0 19.}{\f0 Et vertet faciem suam ad munitiones terrae suae, et impinget, et cadet, neque invenietur.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1
\par Here}{\fs20
either the base end of Antiochus is denoted, who was slain in a popular tumult while spoiling the temple of Belus, or else the event of the war between him and the Romans is described. This war was conducted under the auspices of Lucius Scipio, because C
neius Scipio, the conqueror of Africa, had offered himself as his brother\rquote
s lieutenant-general, and after his death that province was committed to him. But, as we have said, the resources of Antiochus had been cut off before this. He had lost, the cities of
Asia, and if he had ceded them at first, he might have quietly retained the greater part of Asia Minor. But as he extended his wings over Greece, and hoped by this means to become completely master of the whole of Greece and Macedonia, he could not be in
duced to withdraw his garrisons from those cities, but at length was compelled to give up Asia Minor. In this way, then, the angel describes the progress of the war by saying, }{\i\fs20\cf13
He will turn his face towards the fortifications of his own land;}{\i\fs20 }{\fs20 that is, when c
ompelled to relinquish Greece, he will betake himself to fortified places. He was very safe there, and in a region sufficiently at peace; he had almost impregnable towns on all sides, and appeared to be free from warfare. Historians relate this to have be
e
n done by the skill of Cneius Scipio. For his son was then a captive under Antiochus, and he knew him to have greater authority than his brother, although he only possessed the title of lieutenant-general. They record his persuading Antiochus not to try h
i
s fortune by any decisive engagement. However it was, it is quite evident that he delayed fighting till he was compelled by a sense of shame, as all men accused him of cowardice in not daring to try the issue of an engagement, when he possessed so large a
n
army. The Romans had scarcely ever taken the field against so strong a force, and yet, according to the narrative of Titus Livius, they never displayed less terror or concern. The extent of the forces of Antiochus is readily apparent from the slaughter w
hich occurred; in one day 50,000 men perished; and this would be almost incredible, unless it were borne out by numerous and trustworthy testimonies. In this way the angel said, }{\i\fs20\cf13 Antiochus should return}{\i\fs20 , }{\fs20
as he did not go forth to meet Lucius Scipio, but suff
ered him to pass on. Had he given the least sign of resistance, without doubt Philip had in iris hand and power the whole force of the Romans. Many indeed pronounced the conduct of L. Scipio to be rash, in daring to allow Philip such license, as he had be
en lately conquered, and was still exasperated in consequence}{\i\fs20 }{\fs20
of the loss and disgrace which he had suffered. For if Antiochus had been on the alert to restrain the enemy, it would have been all over with the Roman army in those narrow and rugged defiles; b
ut, as we have stated, he kept his army in idleness and luxury among fortified towns. If another and a probable sense is preferred, the sentence applies to his }{\i\fs20 base }{\fs20 retreat to further Asia, where he fell, slain by the rustic population.
}{\i\fs20\cf13 He shall fall, and shall not be found}{\i\fs20 . }{\fs20 Antiochus in truth continued to reign from the period of the destruction of his army and of his acceptance}{\i\fs20 }{\fs20
of the conditions which the Romans imposed. He obtained peace, but not without the payment of a heavy fine while he retained the
name of king. Although he united with the Romans in an honorable treaty, yet he was forced to retire beyond Mount Taurus, to pay a large sum of money on account of the expenses of the war, to give hostages, and to divide the ships equally with the Romans.
In this latter case he was grossly and fraudulently deluded, for L. Scipio commanded all the ships to be cut to pieces,}{\i\fs20 }{\fs20 and delivered the materials to Antiochus, to whom they were utterly worthless. He knew}{\i\fs20 }{\fs20
the man to be deceptive and restless, and so he treated him with barbarity, according to his deserts. As far as the hostages are concerned,}{\i\fs20 }{\fs20
we find Antiochus and Demetrius his sons as hostages at Rome even after his death. He was left in peace indeed, but was deprived of the cities of Asia Minor, and was
ordered to betake himself beyond Mount Taurus. Those ravines were the boundary of his empire; a part of Asia was assigned to Eumenes, and many cities became independent. Antiochus, by way of concealing his disgrace, made a joke of it, saying he had manag
e
d cleverly, for the government of Asia Minor was a great trouble to him. He had another ample and opulent kingdom with which he might well be content: I have hitherto been but a steward in Asia, he used to say, and the Romans have relieved me of that encu
mbrance.
\par When, therefore, the angel says, }{\i\fs20\cf13 After his fall, he should be no longer king;}{\i\fs20 }{\fs20
this may be understood of his ignominious death which followed shortly afterwards. His avarice was insatiable, and when compelled to pay a large tribute to the Romans, he
pretended to be reduced to extreme poverty; then he wished to spoil the temple of Jupiter Dodoneus, and was slain there during a tumult. This last word ought properly to be referred to this event, for King Antiochus was not found, because these rustics s
l
ew him in the tumult which arose. Thus far concerning Antiochus the Great; Seleucus now follows, who was his first successor. He had three sons, Seleucus whom many call Ceraunus, then Antiochus Epiphanes, and Demetrius. Concerning Seleucus the angel speak
s as follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:20\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 20.}{ Then shall stand up in his estate a raiser of taxes }{\i in}{
the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle.\cell }{\b 20.}{ Et stabit super locum ejus transire faciens exactorem }{\i in}{ honore regni,}{\cf1 }{\cf13\super f556}{
et diebus paucis conteretur, idque non ira, neque in praelio.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Seleucus, it is well known, did not long survive his father, for he was put to death either by poison, or by his domestics. Suspicion fell upon his brother Antiochus, who was sent back to his country after his father\rquote
s death was known. Demetrius alone was retained, who afterwards escaped by flight, for he left the city under the pretense of hunting, and followed the bank of the
Tiber as far as Ostia, where he embarked on a small vessel, preferring to run all risks to remaining in perpetual banishment. Concerning Seleucus, the angel says, }{\i\fs20\cf13 he shall stand in his place}{\i\fs20 , }{\fs20
meaning, he shall succeed by hereditary right to the office of Antiochus the Great. Thus }{\i\fs20\cf13 he shall cause the exactor to pass over}{\i\fs20 . }{\fs20 Some translate, He shall take away the exactor; for the verb }{\f30\fs20\cf10 rb[}{\fs20 }{
\i\fs20 gneber, }{\fs20
in Hiphil, signifies to take away. The Hebrews use the verb of this clause in the sense of excluding. Some interpreters think this language implies the praise of Seleucus for lessening the tributes imposed by his father, but historians shew this view to b
e
false, and condemn his avarice and rapacity. In some points he was superior to his brother Antiochus; although both lustful and cruel to those around him. Through indulgence in great expenses, he could not be moderate and lenient towards his subjects; fo
r luxury and prodigality always draw with them cruelty in the exaction of tribute. For he who is thus profuse, must necessarily extract the very blood from his people. As Seleucus was thus devoted to self-indulgence, this sense is more appropriate
\emdash }{\i\fs20\cf13 he made the exactor to pass through,}{\i\fs20 }{\fs20
meaning, he laid new and fresh taxes on all his subjects. Nothing but this is said of him, since he was immediately put to death, as the second clause of the verse informs. us. If we prefer taking the words \emdash the glory of the kingdom \emdash
by way of opposition, Seleucus will be praised as an honor and an ornament. But I think we must supply the letter }{\f30\fs20\cf10 l}{\i\fs20 , l, }{\fs20 and understand the passage thus, \emdash }{\i\fs20\cf13
He who shall cause the exactor to pass through shall stand in his place, and shall be destroyed in a few days}{\i\fs20 . }{\fs20 By the word \'93destroyed,\'94}{\i\fs20 }{\fs20 he signifies a bloody death. }{\i\fs20 But not in anger, }{\fs20
says he. I wonder why some translate it \'93in mutual }{\i\fs20 conflict,}{\fs20 \'94}{\i\fs20 }{\fs20 because the Hebrews imply \'93anger\'94}{\i\fs20 }{\fs20 by this word; meaning, he should not perish in open warfare, or in t
he course of a battle, but by the hands of his domestics. Historians differ as to the kind of death which he died, some saying he was poisoned, and others, slain by the sword. But this difference is of no consequence. Antiochus Epiphanes next succeeds him
.
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:21\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 21.}{
And in his estate shall stand up a vile person, to whom they shall not give the honor of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.\cell }{\f0 21. Et stabit super locum ejus probrosus, et non dabunt ei}{\f0\cf1 }
{\f0\cf13\super f557}{\f0 decorem regni,}{\f0\cf1 }{\f0\cf13\super f558}{\f0 et veniet cum pace, et apprehendet regnum per blanditias.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Historians agree in representing Antiochus Epiphanes to have been of a very crafty disposition, and some state his departure from Rome to have been by stealth. He was most probably dismissed by the Romans, on the news of his father\rquote
s death, as they were content with his brother Demetrius. They had other hostages besides, who were among the chief nobles of the land
, as well as this third son of the king. However this was, all are agreed in relating his cunning. He was so cruel and fierce, that Polybius says he was called Epimanes by way of a nickname, and as he assumed the name of Illustrious, he was called the Mad
m
an, on account of his turbulent disposition. He was a monster puffed up with various vices; being of a slavish and flattering temperament, he endeavored to acquire the favor of Rome by artifice, as we shall afterwards discover. But when he was not actuate
d by fear, his cruelty and ferocity were beyond all bounds. For this reason he is called }{\i\fs20 contemptible. }{\fs20 He was held in some esteem at Rome, and was received}{\i\fs20 }{\fs20
by a portion of his people with great applause. But he was not endued with any heroic or even regal q
ualities, for he always flattered the Romans, and insinuated himself into the favor of the citizens in this way, until he came to his kingdom as a suppliant; and then the angel calls him a contemptible or despicable person. Another reason equally probable
may be brought forward, namely, his seizing upon the throne by fraud and wickedness, after setting aside the legitimate heir. For Seleucus left a successor whom this perfidious plotter deprived of his rights, and thus fraudulently acquired the kingdom for
himself. We know of what importance God makes every one\rquote
s calling, and how he restrains men from rashly arrogating anything to themselves, as they ought always to be satisfied with that station which is assigned them by God. As, therefore, Antiochus seized
on the kingdom without any right to it, and drove out the lawful heir, he was contemptible before God, and would never have been king at all except; by violence and tyranny on his part, as well as by deceit. and cunning devices. I have no hesitation in s
tating that the angel here censures the perverse conduct of Antiochus, by calling him }{\i\fs20 despised }{\fs20 through the absence of all nobleness of feeling.
\par He next adds, }{\i\fs20\cf13 They shall not confer upon him the honor of royalty.}{\i\fs20 }{\fs20 By these words he announces the injustice of h
is reign through not being chosen by the votes of the people. We have stated that the son of Seleucus ought to have reigned without any dispute, but the very person who should have been his nephew\rquote
s guardian, wickedly deprived his ward of his paternal inheritance. Hence the angel speaks of him rather as a robber than as a king, because he seized upon the kingdom, and was not elected by the popular choice. It follows, \emdash }{\i\fs20\cf13
he shall come in peace, and seize the kingdom by flatteries}{\i\fs20 . }{\fs20 This is the explanation of the last clause. It might be asked, how did he deprive his nephew of his kingdom? the reply is \emdash }{\i\fs20\cf13 he shall come peacefully}{
\i\fs20 , }{\fs20 meaning, he shall lay aside everything which he was agitating in his mind, and should not openly boast of his being king, but should deceitfully act in the character of guardian until he had the power of ruining his ward. }{\i\fs20\cf13
He shall come}{\i\fs20 , }{\fs20 then, peacefully, }{\i\fs20\cf13 and shall seize the kingdom by flatteries}{\i\fs20 . }{\fs20 Thus we see the angel\rquote s meaning in these words. Besides, although Daniel did not see all the
se things, nor even many of the chosen people, yet they tasted enough of these prophecies to satisfy them, and to banish anxiety from their minds. They were permitted to perceive God speaking through his angel, and experience taught them the truth of ever
ything which is contained here, even if many events should be hidden from them. But it was God\rquote
s object to support the spirits of the pious, even to the advent of Christ, and to retain them in tranquillity amidst the greatest disturbances. Thus they would a
cknowledge the value of the promise of the Redeemer, after he had been set forth, as will be mentioned at the close of the chapter. I will now proceed to the next words.
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:22\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 22.}{
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, the prince of the covenant.\cell }{\b 22.}{ Et brachia inundatione obruentur, }{\i ad verbum, inundabuntur,}{
a conspectu ejus, et conterentur, atque etiam dux foederis.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3510\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par We may
naturally conjecture that the dominions of Antiochus were not immediately at peace, because a portion of his court favored the lawful heir. As it always happens in every change of government, there were many tumults in Syria before Antiochus could remove
his adversaries out of his way. For although the kingdom of Egypt was then destitute of a head, as Ptolemy, called Philometor, was then only a boy, his counselors were in favor of the son of Seleucus, and so by secret supplies afforded their aid to the fa
c
tion opposed to Antiochus. He had much trouble not only with his own people, but also with the neighboring nations. All pitied the lot of his ward, and his being quite undeserving of it moved many to render him every possible help. The boy was aided by th
e favor of Egypt, and of other nations. Thus Antiochus was subject to many severe commotion\rquote s, but the angel announces his final conquest. }{\i\fs20\cf13 The arms}{\i\fs20 , }{\fs20 he says, }{\i\fs20\cf13 shall be inundated}{\i\fs20 . }{\fs20
This is a metaphorical expression; for whatever aid the son of Seleucus acquired, was not by his own efforts, for he could use none, but by that of his friends. }{\i\fs20\cf13 The arms}{\i\fs20 , }{\fs20
then, meaning, all the auxiliaries which should assist in the restoration of the son of Seleucus, }{\i\fs20\cf13 should be overwhelmed by an inundation}{\i\fs20 . }{\fs20 This is another metaphor,
signifying, they shall be drowned as by a deluge; and by this figure the angel hints not only at the victory of Antiochus, but at its great facility. It was like a deluge, not by its own strength, but because God wished to use the hand of this tyrant in a
fflicting the Israelites, as we shall afterwards see, and also in harassing both Egypt and Syria. Antiochus was in truth God\rquote s scourge, and is thus compared to a deluge. Hence he says, }{\i\fs20 out of his sight. }{\fs20
He shews the terror of Antiochus to be so great, that at his very appearance he should dispirit and prostrate his enemies, although he was without forces, and was neither a bold nor a persevering warrior.
\par }{\i\fs20\cf13 And they shall be broken}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 and also the leader of the covenant}{\i\fs20 ; }{\fs20
meaning, Ptolemy shall take the part of His relative in vain. For the son of Seleueus was the cousin of Ptolemy Philometor, since, as we have said, Cleopatra had married Ptolemy Philopator, whence this Philometor was sprung, and Seleueus was the brother o
f Cleopatra. He, then, was the }{\i\fs20\cf13 leader of the covenant}{\i\fs20 . }{\fs20
Ptolemy, indeed, who was but a boy, could neither undertake nor accomplish anything by his own counsel, but such was his dignity in the kingdom of Egypt, that he was deservedly called }{\i\fs20\cf13 leader of the covenant}{\i\fs20 , }{\fs20
since all others followed the power of that king. The event fully proved with what ill success all who endeavored to eject Antiochus from his possessions, contended against him. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:23\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 23.}{ And after the league }{\i made }{
with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.\cell }{\b 23. }{Et a conjunctione cum eo faciet dolum, et ascendet, et praevalebit cum exigua gente, }{\i vel, manu.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel points out some interruption of the wars, because Antiochus would be content for a time with Syria, and would not make an attempt of Egypt. It was a great point to repel the attempts of all those who wished to recover the rights of his nephew. T
here is no doubt that the whole country was impoverished and exhausted with the continual expense of these wars; for whenever fresh commotion\rquote
s arose, it was necessary to draw new levies from these provinces, and This occasioned very great expense. It is no
t surprising, then, if Antiochus, who was of a cunning disposition, negotiated a temporary peace with his nephew Ptolemy Philometor the king of Egypt. His sister Cleopatra still survived, and this was an honorable excuse. The angel, then, states first, th
e proposal of a truce leading to settled peace between the two sovereigns. He adds, however, the perfidious conduct of Antiochus in his friendships. }{\i\fs20\cf13 During}{\i\fs20 , }{\fs20 or after }{\i\fs20\cf13 these agreements}{\i\fs20 , }{\fs20 he }{
\i\fs20 shall }{\i\fs20\cf13 deal treacherously with him}{\i\fs20 . }{\fs20 Although, therefore, he pretended to be the friend and ally of his nephew, yet he conducted himself deceitfully towards him. }{\i\fs20\cf13
And he shall ascend, and shall prevail by a small band}{\i\fs20 ; }{\fs20 meaning, he shall attack the boy suddenly. For when Ptolemy anticipated a lasting friendship with his uncle, A
ntiochus took the opportunity of fraudulently attacking some cities with a small force: He thus deceived his enemy, who thought all things would be tranquil with him; and so when Ptolemy had no fear of his uncle, he suddenly lost some of his cities. The a
ngel means this; }{\i\fs20 he shall rise }{\fs20 by deceit, and }{\i\fs20\cf13 shall prevail without large forces}{\i\fs20 , }{\fs20
because there shall be no suspicion of warfare. It is easy enough to oppress an enemy in a state of tranquillity, and in the absence of all fear. It is afterwards added, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:24\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 24.}{ He shall enter peaceably even upon the fattest places of the province; and he shall do }{\i
that }{which his fathers have not done, nor his fathers he shall scatter among them the prey, and spoil, and riches: }{\i yea, }{and he shall forecast his devices against the strong holds, even for a time.\cell }{\b\f0\expnd0\expndtw-4 24. }{
\f0\expnd0\expndtw-4 In pace, et in pinguedinibus regionis, }{\i\f0\expnd0\expndtw-4 aut provinciae,}{\f0\expnd0\expndtw-4 veniet,}{\i\f0\expnd0\expndtw-4 hoc est, in deliciis,}{\f0\expnd0\expndtw-4
et faciet quae non fecerunt patres ejus, et patres patrum ejus: spolia et praedam, et substantiam illis dispertiet,}{\f0\expnd0\expndtw-4\cf1 }{\f0\expnd0\expndtw-4\cf13\super f559}{\f0\expnd0\expndtw-4
et super munitiones cogitabit cogitationes suas, idque ad tempus.}{\expnd0\expndtw-4 \cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The history is here continued: The angel shews how Antiochus in a short time and with a small band should acquire many cities, }{\i\fs20\cf13 as he should come in peace upon the fatness of the province,}{\i\fs20 }{\fs20
implying his oppressing them while sleeping in security. He shews also how he should become conqueror, not by any hostile invasion of Egypt, but by cunning and stealth he should deprive King Ptol
emy of his cities when he least expected it. There should be no appearance of war; hence he says, }{\i\fs20\cf13 he shall come in peace upon the fatness of the land}{\i\fs20 . }{\fs20 The word \'93fatness\'94}{\i\fs20 }{\fs20 is used metaphorically for
\'93richness.\'94 When the Egyptians supposed all danger to be fa
r removed, and were persuaded of the friendship of Antiochus towards them, and relied on him as an ally should any adversity arise, they indulged themselves in luxuries till Antiochus came suddenly and subdued them. He next adds, }{\i\fs20\cf13
He shall despise the spoil, and prey, and goods, which belonged to them}{\i\fs20 . }{\fs20 Some take the words for spoil and prey in the sense of \'93soldiers,\'94}{\i\fs20 }{\fs20 and join it with the verb }{\f30\fs20\cf10 rwzby}{\fs20 }{\i\fs20
ibzor, }{\fs20 \'93he}{\i\fs20 }{\fs20 shall disperse,\'94
meaning, he shall distribute their possessions among his soldiers, to conciliate their good will, and to prepare them for new wars, as we know how easily soldiers are enticed when they receive the rewards of their service; for they are actuated solely by
covetousness and avarice. Some writers expound it in this way \emdash Antiochus shall divide the prey among his soldiers, but I prefer the other sense \emdash he }{\i\fs20\cf13 shall disperse the prey, and the spoil, and the goods, of the Egyptians}{
\i\fs20 . }{\fs20 After suddenly oppressing the Egyptians, he shall proceed to spoil them like a robber.
\par He afterwards adds, }{\i\fs20\cf13 And against the fortifications shall he devise machinations}{\i\fs20 , }{\fs20 meaning, he shall lay his plans for seizing the fortified cities. For at; first he penetrated as far as certain cities, a
nd occupied first Coelo-Syria, and afterwards Phoenica, but could not quickly possess the fortified towns; hence he deferred the execution of his plans to a more suitable time. Therefore, the angel says, }{\i\fs20\cf13
he shall arrange his plans against the fortified cities, but only for the time}{\i\fs20 ; }{\fs20
meaning, he shall not immediately bring forward his intentions, hoping to oppress his nephew when off his guard. Thus under the disguise of peace an access to these cities would always be open to him, and he would reconcile to h
imself all whom he could corrupt by either gifts or other devices. We perceive, then, how a summary is here presented to us of the arts and schemes by which Antiochus should deprive his nephew of a portion of his territory and its towns, how suddenly he s
hould invade some of the weakest in a state of unsuspecting tranquillity; and how by degrees he should invent machinations for seizing upon the stronger towns as well as he could. He also says, }{\i\fs20\cf13 for the time}{\i\fs20 . }{\fs20
The cunning and malice of Antiochus was always apparent throughout these transactions. He did not engage in open warfare, but was always endeavoring to add to his possessions by indirect frauds, \emdash a course which was not without its success.
\par When it is said}{\i\fs20\cf13 , He shall do what neither his fathers nor his fathers\rquote fathers did}{\i\fs20 , }{\fs20
this must be restricted solely to Egypt. For Seleucus the first king of Syria enjoyed a wide extent of dominion, then he prospered in warfare, and his fame flourished even to a good old age, and though at last he was unsuccessful in bat
tle, yet on the whole he was a superior and celebrated warrior. Besides this we know him to have been one of the chief generals of Alexander the Great. As to his son Antiochus, we have previously observed the wide extent of his dominion, and how highly he
was esteemed for prudence and valor. The angel does not compare Antiochus Epiphanes generally with either his fat, her, or grandfather, or great-grandfather, but only with respect to Egypt. For his ancestors always longed after Egypt, but their designs ag
a
inst it were entirely frustrated; he, however, was more successful in his aggression where his ancestors had failed in their attempts. Hence it becomes manifest how God overrules the events of war, so that the conqueror and the triumphant hero is not the
m
an who excels in counsel, or in prudence, or valor, but he who fights under the heavenly leader. It pleases God at one time to afflict nations, and at another to set over them kings who are really his servants. So he wished to punish Egypt by the hands of
this robber. It afterwards follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:25\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 25.}{
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to ba
ttle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.\cell }{\b 25.}{
Et excitabit robur suum, et cor suum adversus regem austri, cum exercitu magno: et rex austri irritabitur ad praelium cum exercitu magno, et robusto valde: et non stabit, quia cogitabunt contra eum cogitationes.}{\cf1 }{\cf13\super f560}{\cell
}\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel here announces how Antiochus Epiphanes after prevailing by fraud, should become bolder in his daring. he should venture to levy a hostile army and invade Egypt openly, without any further dissimulation. He therefore says, }{\i\fs20\cf13
at length he shall rouse his strength and his courage}{\i\fs20 . }{\fs20
He had previously crept along through hiding-places and fastnesses, and had. not roused either his strength or his courage when remaining quiet at home; meanwhile he obtained the possession of various towns by treachery and o
ther artifices. This was only creeping on by burrowing underground. But he now openly declares war, and brings his forces into the field of battle, and thus }{\i\fs20\cf13 stirs up his strength and his courage}{\i\fs20 . }{\fs20
As I have already said, his new method of warfare is here de
scribed as unusual with him, as his audacity, doubtless, gradually increased through that series of success which he had enjoyed, and by which he had become more powerful than his nephew, through the practice of deceit. He afterwards adds, }{\i\fs20
with a great army. }{\fs20
He had mentioned a small band, he now places opposite to it a large army; for it required a long space of time to collect extensive pecuniary resources for carrying on the war, and also for enlarging and extending his own boundaries. He was thus able to
enroll fresh levies, while his prosperity induced many to become his auxiliaries. As he found himself in every way superior to his nephew, he collected a great army. }{\i\fs20\cf13 The king of the south also shall be irritated;}{\i\fs20 }{\fs20
that is, he shall not dare to harass his own uncle Antiochus, but shall be forced to open warfare. }{\i\fs20\cf13 He shall come, then, with a great army}{\i\fs20 , }{\fs20 very great, strong, and powerful, says he, }{\i\fs20\cf13
but he shall not stand, because they shall devise devices against him}{\i\fs20 ; }{\fs20 meaning, he shall be conquered by treachery.
Here the angel signifies that Ptolemy should have sufficient courage to resist, had he not been betrayed by his adherents. We shall more clearly perceive this in the next verse to-morrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, that we may remain quiet under thy shel
ter and protection, hi the midst of those numerous disturbances which thou ever submittest to our eyes in this world. May we never lose our courage when an occasion is given to Satan and our enemies to oppress us, but may we remain secure trader thy prote
ction, and every hour and every moment may we fly to thy guardianship. Relying on thine unconquered power, may we never hesitate so to pass through all commotion\rquote
s, as to repose with quiet minds upon thy grace, till at length we are gathered into that happy and eternal rest which thou hast prepared for us in heaven, by Jesus Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture sixtieth
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:26\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 26.}{ Yea, they that feed of the portion of his meat shall destroy him, and his
army shall overflow; and many shall fall down slain.\cell }{\b\f0 26.}{\f0 Et qui comedent portionem cibi ejus, conterent eum, et exercitus ejus obruetur, et cadent vulnerati multi.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel predicted, yesterday, that Ptolemy should not stand forth in battle, through the treachery of his own adherents. He now expresses the kind of treachery, for his chief courtiers or counselors should be the authors of this perfidy. He opposes the
common soldiers to their leaders, for in the second clause, he shews how the soldiers should discharge their duty without sparing either their life or their blood. We now understand the Holy Spirit\rquote
s intention in this verse, for he says the authors of this perfidy should not be ordinary men, but the chief among the counselors. They are said to eat at the king\rquote
s table, as in the first chapter we saw how a portion was given to Daniel, and to his companions, from the royal food at the king\rquote s table. Thus he shews how dishonorable this perfidy was, as they eat at his table, and were his intimate companions.
}{\i\fs20\cf13 They shall destroy him,}{\i\fs20 }{\fs20 says he, }{\i\fs20\cf13 and his army shall be overwhelmed}{\i\fs20 . }{\fs20 He shews that many were prepared for this duty, who would boldly and freely expose their lives to danger for their king
\rquote s safety and their country\rquote s defense, }{\i\fs20\cf13 but many should fall wounded}{\i\fs20 . }{\fs20
He signifies that there should be a great slaughter in his army, and the issue of the battle would not be according to his wish, because his generals would not
preserve their fidelity to their sovereign. By this example the angel describes to us the ordinary situation of kings. They choose their counselors not by their honesty, but by the mere appearance of congeniality in their affections and tastes. If a king
is avaricious, or cunning, or cruel, or sensual, he desires to have friends and attendants who will not check either his avarice or his craftiness, his cruelty or his lust. Hence they deserve the conduct which they receive, and experience treachery from t
hose whom they ought not to treat with so much honor, if they considered themselves in duty bound to God and to their people. It now follows,-
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:27\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3420\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 27.}{ And both these kings\rquote hearts }{\i shall be }{to do
mischief, and in they shall speak lies at one table; but it shall not prosper: for the end }{\i shall be }{at the time appointed.\cell }{\b 27.}{ Et duorum regum cor ipsorum, }{\i hoc est, et cor his duobus regibus, }{in malum: et in mensa eadam, }{\i
una,}{ mendacium loquentur, et non prospere eveniet, quia adhuc finis ad tempus statutum.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3420\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel here narrates that the clo
se of this war should be by treaties and a hollow pretense of peace after the slaughter which Ptolemy had sustained. Although Antiochus might have followed up his own good fortune, yet he durst not venture to push his advantage to the extremity, but accor
d
ing to his disposition, he thought it more to his interest to make peace with his enemy. We have already alluded to his craftiness and his want of openness and integrity. The angel predicts the existence of bad faith in both these kings; the uncle and nep
hew will meet, says he, and sup together, and pretend the greatest friendship, }{\i\fs20\cf13 but they shall speak lies,}{\i\fs20 }{\fs20 says he, }{\i\fs20\cf13 at the same table;}{\i\fs20 }{\fs20
meaning, they shall plot against each other, and each shall act fraudulently for his own ends. This prophecy indeed seems t
o be of little consequence to the faithful; but it was needful to shew that in such a state of confusion they could not hold out without being furnished with all kinds of support. If the angel had only said generally, first there shall be war, and then a
t
emporary peace, this would not have been sufficient to sustain the minds of the pious; but when the details are so clearly pointed out, a remarkable confirmation is afforded them. Thus the faithful have no reason for doubting that God has spoken, when the
angel predicts the future so exactly, and so openly narrates it, as if a matter of history.
\par He next adds, }{\i\fs20\cf13 Yet it shall not prosper, because the end is for the time}{\i\fs20 , }{\fs20 says he. The angel recalls the faithful to the providence of God, as our minds always natur
ally rest in the midst of earthly things. We apprehend with our minds only as far as we see with our eyes. We always ask the reasons \'93why}{\i\fs20 }{\fs20 this happens\'94 and \'93why that course of proceeding has not turned out well,\'94
entirely omitting the will of God. Hence the angel meets this fault and stupidity of men by saying, that whatever these kings were plotting should fail of success, }{\i\fs20\cf13 since the end was for the time}{\i\fs20 ; }{\fs20
meaning, God would hold many occurrences in suspense. While, therefore, we are considering only second
causes, we perceive how the supreme power resides with God alone, and he governs by his will the mutual transactions of mankind. No slight advantage would result to the faithful from this instruction, because, while kings are devising many schemes, and us
i
ng great cunning and all the perverse artifices of diplomacy, God still restrains their minds. He holds events by his secret bridle, and allows nothing to happen without his heavenly decree. Although we may gather this general instruction from this passag
e, yet the angel doubtless restricts what I have said to the historical events immediately before us. The end had not yet approached, yet the fitting time was fixed beforehand by God\rquote
s secret counsel, so that Antiochus conquers at one period and retreats at another, as we shall see. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:28\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 28.}{ Then shall he return into his land with great riches; and his heart }{\i shall be }{
against the holy covenant; and he shall do }{\i exploits, }{and return to his own land.\cell }{\b\f0 28. }{\f0 Et revertetur in terram suam cum opibus magnis, et cor ejus ad foedus sanctitatis, et faciet, et revertetur in terram suam.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the angel predicts the calamitous nature of that peace for the people of God, because Antiochus should turn his arms against Jerusalem and the whole Jewish people. It is said, }{\i\fs20\cf13 He shall return to his own land}{\i\fs20 , }{\fs20
because he shall not possess Egypt. This return implies the victory of Antiochus, and yet his betaking himself within the boundaries of his own realm. When he adds, with great pomp, or }{\i\fs20\cf13 great riches}{\i\fs20 , }{\fs20 he shews the source }{
\i\fs20 whence }{\fs20 that wealth should be }{\i\fs20\cf13 derived}{\i\fs20 , \emdash }{\i\fs20\cf13 his heart should be against the holy covenant. }{\fs20
He partially destroyed Jerusalem and the temple of God. He was compelled to leave the temple and many treasures, through either shame, or reverence, or a miracle, as we read in the 2nd Book of Maccabees (Maccabees 5:2.) He would willingly have stri
pped the whole temple, but God then restrained him, while he had gathered for himself great wealth. Hence the angel joins the two events, he should return to Syria with great wealth, and his heart should be against the holy covenant. Some refer this to pe
rsons, as if the angel meant the people who were in covenant with God. But the simpler sense pleases me better, \emdash
he should carry on war against God, because he was not enriched with such ample spoils as he had expected. We have mentioned his making peace with his enemy: lest, therefore, this expedition should be fruitless, he spoiled the temple of God. Thus }{
\i\fs20\cf13 his heart was elated against God and against his holy covenant}{\i\fs20 . }{\fs20 The other exposition is too cold and too forced.
\par }{\i\fs20\cf13 And he shall do it and shall return to his own land.}{\i\fs20 }{\fs20
This return at the end of the verse is taken in a different sense from that at the beginning, as now he should use his own will as a conqueror, and no one should oppose his arrival in his own territories. These two expressions are to be read }{
\i\fs20\cf13 together, \emdash he shall do it and return to his own dominions}{\i\fs20 . }{\fs20 The meaning of the word for \'93do\'94}{\i\fs20 }{\fs20
we have already explained. The angel signifies the absence of every obstacle which could prevent the destruction of the city and temple by Antiochus. This was a se
vere trial, and would cause the minds of the faithful to be disturbed and tossed about because God gave up his temple to this cruel tyrant, and permitted the sacred vessels and the hidden treasures to be carried off with the greatest ignominy. It was nece
ssary, then, to inform the faithful beforehand of this grievous slaughter, lest its novelty should astonish them and overthrow the constancy of their faith. Hence we gather this practical instruction \emdash
God often predicts many sorrowful events for us, and ye
t this instruction ought not to embitter our feelings; for he wishes to fortify us against the trial which the novelty of the event, must occasion. Thus the angel, while treating of occurrences by no means agreeable, was a useful herald of all the calamit
ies which must happen, lest anything unusual or unexpected should fall upon the pious. Thus they would acknowledge the affliction to proceed from God\rquote
s hand; and while they were exposed to the lust of Antiochus, yet God by his certain and incomprehensible counsel allowed much license to this impious tyrant. It afterwards follows
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:29-30\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 29.}{
At the time appointed he shall return, and come toward the south but it shall not be as the former, or as the latter.\cell }{\b\f0 29.}{\f0 Ad tempus revertetur et veniet in AEgyptum: et non erit ut prius, it a posterius.}{\f0\cf1 }{\f0\cf13\super
f561}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15
\clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 30.}{
For the ships of Chittim shall come against him; therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.\cell }{\b
30. }{Et venient contra eum naves Cithim, et debilitabitur,}{\cf1 }{\cf13\super f562}{ et revertetur, et indignabitur adversus foedus sanctitatis, et faciet, et revertetur, et intelliget,}{\cf1 }{\cf13\super f563}{ ad desertores foederis sanctitatis.
\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par First of all, the angel says, Antiochus should return a shor
t time afterwards and take possession of Egypt. This was the fruit of that pretended peace and perfidious friendship which has already been mentioned. For the uncle and nephew banqueted together in mutual distrust, as the angel has already stated, and as
w
e found in the 27th verse of this chapter. This deception was shortly afterwards dissolved, when Antiochus, without any reasonable impulse, returned to Egypt. In this way he shewed his want of nothing but an opportunity for breaking the truce, and he only
delayed it for a time, because he had no wish to oppress his nephew in haste. This, then, is one point. We may take the word }{\f30\fs20\cf10 d[wm}{\i\fs20 mogned, }{\fs20 \'93time,\'94}{\i\fs20 }{\fs20
for a period divinely predetermined; but. as this explanation may seem too forced, I am contented with the common one. }{\i\fs20\cf13 He shall return}{\i\fs20 , }{\fs20 then, }{\i\fs20\cf13 for a time, and shall come}{\i\fs20 , }{\fs20 says he}{
\i\fs20\cf13 , to Egypt; but the latter exposition shall not be like the former}{\i\fs20 ; }{\fs20 for the who
le preparation for war which had struck such terror into Egypt should lose its effect. He had seized on a portion of the kingdom, and King Ptolemy Philometor was besieged when Publius Popilius arrived, of whom the angel will presently speak. For the cause
of his return is added, \emdash }{\cs24\v\f2\fs20\cf6 }{\i\fs20\cf13 ships shall come from Chittim}{\i\fs20 . }{\fs20
We have explained this word elsewhere. By comparing all the passages of Scripture in which the word occurs, we shall find all the Gentiles denoted by it, from Macedon thr
ough the whole of Greece, as far as Illyricum and Italy. The ancients used another term for the Macedonians; they call them }{\i\fs20 Maketoe, }{\fs20
and some think the letter M a useless addition. But whether this be so or not, the circumstances shew the Macedonians, and
Greeks, and other transmarine nations, to have been called Chittim. If any one still disputes about this word, let us desist from all contention; still, we cannot help observing what the perpetual tenor of Scripture enables us to discover, \emdash
that the Maced
onians, Greeks, and Italians are included under this term. This passage is free from all doubt, because Antiochus was restrained not by the Greeks but by the Romans. Ambassadors were sent by them, not for this purpose alone, but to investigate the whole s
t
ate of Greece and Asia Minor. The affairs of Greece were then very unsettled, and the Romans were turning their attention towards Achaia, for they thought the Achaean league would become too powerful. Among these ambassadors was P. Popilius, a stern man,
a
s we may venture to conjecture, but austere and barbarous. When he met with Antiochus, who was then besieging Alexandria, and held the boy-king in captivity, he addressed him after his own manner. King Antiochus received him graciously, and mildly, and ev
e
n blandly, and wished even to salute him, for, as we have already stated, his disposition was naturally servile. Popilius rejected all these advances, and ordered him to keep his familiarities for private intercourse; for Antiochus had been intimate with
him when a hostage at Rome, during his father\rquote
s lifetime. He rejected all these acts of courtesy, and explained to him the commands of the Senate, and ordered him instantly to depart from Egypt. The king said he would consult with his friends. But he was un
able to lay aside his accustomed sternness; he drew a circle with the wand which he held in his hand, and ordered the king to summon his counselors, and to deliberate on the spot, otherwise he must declare war at once. When the king perceived this barbari
a
n acting so decisively, he dared no longer to hesitate or dissemble, but threw himself at once into the power of the Senate, and suddenly retired from the country. This history is now described by the angel. All these events were as yet unperformed, but G
od set before the eyes of the pious what was then entirely concealed and contrary to the expectation of mankind. The angel therefore states the reason wily that expedition of Antiochus should be quite unlike the last one. }{\i\fs20\cf13
There shall come against him}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 ships of Chittim}{\i\fs20 , }{\fs20 meaning Italy, }{\i\fs20\cf13 and he shall grieve and return}{\i\fs20 ; }{\fs20
that is, he shall obey, although he shall feel indignant at such imperious treatment, and be compelled to retreat with every mark of disgrace. It was unworthy of a king to demean himself so humbly at the mere word of his adversary.
\par This accounts for his indignation: }{\i\fs20\cf13 But he shall return and be indignant against the covenant of holiness}{\i\fs20 ; }{\fs20 meaning, he shall turn his rage against the temple and city of God. This second return involved the Jews
in a far longer period of slaughter than the former one. Antiochus was then unwilling to return home, unless laden with spoil, after pretending to establish peace; but now he was compelled to retreat with great disgrace, and this only exasperated and enra
ged him. Hence he acted most outrageously towards both the people and the temple of God. Thus the angel says, }{\i\fs20\cf13 He shall be indignant against the holy covenant, and shall do so and return}{\i\fs20 . }{\fs20
He repeats the same language twice as if he had said, Antiochus should
return to Syria without effecting his object, through obeying the Roman Senate, or rather his old friend whom he had known at Rome. We have already stated the reason, which we shall afterwards more fully explain, why the angel predicted the fury of the k
ing as turned }{\i\fs20\cf13 against the holy covenant}{\i\fs20 . }{\fs20 It is this, \emdash the confidence of the pious would naturally be injured by observing the divine permission granted to the tyrant for spoiling the temple.
\par He next adds, }{\i\fs20\cf13 And he shall act with intelligence towards the forsakers of the holy covenant}{\i\fs20 . }{\fs20
The angel here points out the manner in which secret agreements should take place between Antiochus and those apostates who should desert God\rquote s holy covenant. It is quite clear that he was summoned to Jerusalem, first, by Jason,
and then by Menelaus. (2 Maccabees 4:19-23.) I shall touch but briefly events recorded in history. Profane authors inform us accurately of these occurrences, and besides this, a whole book of Maccabees gives us similar information, and places clearly bef
o
re us what the angel here predicts. Every one who wishes to read these prophecies with profit, must make himself familiar with these books, and must try to remember the whole history. Onias the elder was a holy man; his son has been previously mentioned.
(
2 Maccabees 3:1.) For, with the view of escaping from snares, he set out for Egypt and built a temple, as Josephus informs us, and pretended to fulfill that passage in Isaiah which says, There shall be an altar to God in Egypt. But Onias the elder, who di
s
charged faithfully and sacredly the office of high priest, was put to flight, and eventually put to death. Then Jason, whom he had sent to appease Antiochus, assumed the high priesthood, and betrayed the temple and the whole nation, as well as the worship
of God. (2 Maccabees 4:35-37; also 7.) He afterwards met with the reward which he deserved, for he was slain, and then Menelaus succeeded him, and conciliated the favor of Antiochus. (2 Maccabees 5:9; 4:27.) The authority of the priesthood prevailed so fa
r as to enable him to draw with him a great portion of the people. Here, then, the angel predicts how Antiochus, on approaching the city, should have deserters and apostates as His companions. The words are, }{\i\fs20\cf13
He shall apply his mind to the forsakers of the holy covenant}{\i\fs20 , }{\fs20
and the sense is by no means obscure. Antiochus should not make open war against the Jews, but one faction should go forth to meet him and ingratiate themselves with him. I run through these events briefly, because when I afterwards arrive at
a general summary, it will be far more convenient to elicit the general improvement. The angel says next:
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:31-32\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 31.}{
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily }{\i sacrifice, }{and they shall place the abomination that maketh desolate.\cell }{\f0\expnd0\expndtw-4
31. Et brachia ab ispso stabunt, et profanabunt sanctuarium roboris, }{\i\f0\expnd0\expndtw-4 aut virtutis}{\f0\expnd0\expndtw-4 , et abolebunt juge,}{\i\f0\expnd0\expndtw-4 sacrificium scilicet,}{\f0\expnd0\expndtw-4
et ponent abominationem quae obstupefaciet.}{\f0\expnd0\expndtw-4\cf1 }{\f0\expnd0\expndtw-4\cf13\super f564}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {
\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 32.}{
And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do }{\i exploits.}{\cell }{\f0 32. Et impie agentes contra foedus abducet in errorem blanditiis,}{\f0\cf1 }{
\f0\cf13\super f565}{\f0 et populus intelligentes}{\f0\cf1 }{\f0\cf13\super f566}{\f0 Deum suum roborabuntur et facient.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the angel describes the intestine evils of the Church, and more fully explains what he touched on in the last verse. He says, }{\i\fs20\cf13 The arms shall stand up for Antiochus}{\i\fs20 . }{\fs20
Some explain this of the garrison which that tyrant imposed on Jerusalem}{\i\fs20 . }{\fs20 But it is seems too far-fetched.}{\i\fs20 }{\fs20 I do not hesitate to suppose the angel to refer here to the apostates and forsakers of the Law. }{\i\fs20\cf13
Arms}{\i\fs20 , }{\fs20 then, }{\i\fs20\cf13 shall stand up from him}{\i\fs20 , }{\fs20 meaning, he shall not contend in his own strength, but shall rely upon the people\rquote s assist
ance. Many should offer themselves in obedience to him, and thus Antiochus would find a party devoted to himself at Jerusalem, which should willingly prostitute itself to his will. He afterwards adds, }{\i\fs20\cf13
They shall profane the sanctuary of strength}{\i\fs20 . }{\fs20 The angel
here joins together Antiochus and these impious apostates. (2 Maccabees 5:2.) To favor him, the temple is said to be polluted, and this was fulfilled when the statue of Jupiter Olympius was erected there. The tyranny and violence of Antiochus continued l
ong afterwards, as we shall see in its own place. He brought the statue of the Olympian Jove into the temple, for the purpose of overthrowing the worship of God, and then he introduced other corruption\rquote s, which vitiated the purity of God\rquote
s service. He might in one moment have overthrown the whole Law, but he first tried to mingle many superstitions with God\rquote s Law, and thus to estrange the Jews by degrees from true and sincere piety. The angel speaks of }{\i\fs20\cf13
the sanctuary of power}{\i\fs20 , }{\fs20 to shew the faithful that Antioc
hus is not the conqueror of God, who was never deprived of his power, but continued the guardian and keeper of his temple even unto the end. He uses this epithet for the temple, to assure the pious that God had not given way to the violence of the tyrant.
His authority stood untouched and untainted, although his temple was exposed to such foul pollution.
\par Lastly, he wished the faithful to retain by this teaching a sense of God\rquote s unconquered power in choosing that temple for his dwelling-place, although for a
time Antiochus was so insulting, and was permitted to profane it with his impious crew. This instruction urged the pious to look upon God\rquote
s power with the eye of faith, although it was then hidden from their view, and was trampled under foot by the impiou
s in the pride of their audacity. Sorrowful indeed was the spectacle of this statue erected within the temple, for God, according to our previous statement, promised to be the defender of that sacred mountain. When the impious were raging thus insultingly
,
who would not have thought God to be altogether conquered and unable to defend his residence any longer? The angel then here encourages the faithful to cultivate far different thoughts from those suggested by the prospect before them. The temple, then, s
eemed weak and deprived of every protection, and yet with respect to God it was still a sanctuary of strength. He next adds, }{\i\fs20\cf13 And they shall abolish the continual sacrifice}{\i\fs20 , }{\fs20
which really occurred; but I pass it over shortly now, as I shall have another opportunity of explaining it suitably and fully. }{\i\fs20\cf13 And they shall place}{\i\fs20 , }{\fs20 or set up, }{\i\fs20\cf13
that abomination which shall cause astonishment}{\i\fs20 . }{\fs20 For who would not have been astonished when he saw the temple deserted by the Almighty? For if God cared for the temple services,
why did he not resist rage like this? Why did he suffer himself to be subjected to such disgraceful indignity? The angel meets such temptations as these by saying, even if the very best men are astonished at such disgrace, yet nothing happens by chance; f
or God had already foreseen and decreed all things. They would not have been predicted, unless God had wished to prove the people\rquote s faith, and to exact the penalty for their ingratitude. But I cannot complete the subject to-day.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God,
that as we are instructed by thy Spirit and armed by thy sacred teaching, we may carry on the war bravely with open enemies and with all who boldly oppose true religion. May we also constantly despise all domestic foes and apostates, and resist them manf
u
lly. May we never be disturbed, even if various tumults should arise in thy Church. May we fix our eyes upon thee, and always expect a happier issue than appears possible at the time, until at length thou shalt fulfill thy promises. And may all events whi
ch now seem contrary to us, issue in our salvation, when thy Son our Redeemer shall appear. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Sixty-First
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 We}{\fs20
stated in the last Lecture, the seriousness of the test by which God proved the faithfulness of his people, in allowing Antiochus suc
h unbounded liberty to pollute the Temple, and to abolish, for a time, all the sacrifices and services. He next set up in the midst of the Temple that abomination which cast down the spirits of the pious; for that prodigy could not be witnessed without th
e most profound astonishment. No one could suppose it possible, that God would expose his own sanctuary to such dishonor, as it was the only one which he had chosen in the whole world. It now follows, }{\i\fs20\cf13
And he shall deceive the transgressors of the covenant with blandishment, but a people knowing their God will retain it firmly and practice it}{\i\fs20 . }{\fs20
Here Daniel more clearly expresses what he had previously said of the corruption and overthrow of God\rquote s worship, as Antiochus should enticingly win over to himself a perfidious portion of those who were nominally, at, least, God\rquote
s people. He thus repeats what we observed before. These hypocrites were like the arms of Antiochus; for had he captured the city by the force of arms, still he would not have dared to offer these insults to God\rquote
s Temple, unless he had received assistance from those apostates who rejected all fear of the Almighty, and whom ambition and avarice alone had impelled to unite with that impious tyrant, who was the avowed and professed enemy of their rel
igion. The angel, then, here confirms what he had previously said, shewing how the wicked and impious despisers of the covenant should be tools in the hand of this robber. For the first word of verse 32 is derived from }{\f30\fs20\cf10 [\'e7r}{\fs20 }{
\i\fs20 reshegn, }{\fs20 \'93to do wickedly,\'94 and refers to that special act of sinfulness, their despising God\rquote
s covenant. This refers to those intestine enemies who had previously boasted themselves to be sons of Abraham, and who were masked by circumcision, the sign of that covenant. He does not here poi
nt out any of the mere dregs of the people, but the impious priests, Menelaus, Jason, and others like them, as the passage has already been explained. He says then, }{\i\fs20\cf13 these should be deceived by the blandishments of Antiochus}{\i\fs20 . }{
\fs20 He doubtless offered to the pri
ests and to others what he thought they would value most; one he set over the Temple, another he deceived with vain and fallacious promises for a time, by distributing a variety of gifts among them. In this way he corrupted them all by his flatteries. To
t
hese the Prophet opposes the sincere worshippers of God, and the Hebrew copula ought to be understood here as implying this contrast. He had already spoken of many as deceived by vain promises, and had called them transgressors of the covenant: he now add
s, }{\i\fs20\cf13 But the people who know God shall strengthen themselves and shall do it}{\i\fs20 . }{\fs20
The angel means that the perfidy of those of whom he had spoken, should not prevail with the pious to lead them into the same alliance of wickedness, and to hurl them headlong into the same snares. Although such was the perfidy of these revolters, yet }{
\i\fs20\cf13 all who know God}{\i\fs20 , }{\fs20 says he, }{\i\fs20\cf13 shall strengthen themselves}{\i\fs20 .
\par }{\fs20 This passage is specially worthy of notice, as experience teaches how very few stand their ground, when many fall away. The examp
le of one often draws with it a hundred into the same rule; but the constancy of a hundred is scarcely sufficient to retain one in his position. In this case we behold the depth of our natural depravity. For we are not only moved, but shaken by the very s
l
ightest breezes, and even when God sets before us a firm resting-place, still we do not cease our vacillation. When an Apostle sets before us the examples of the saints, he says, a cloud of witnesses is ever gazing upon us, with the view of retaining us i
n the fear of God, and in the pure confession of our faith. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Hebrews 12:1}{\cs24\v\f2\fs20\cf6 }{\fs20
.) But that cloud vanishes too soon from our view. Meanwhile, if any trifler whom we know to be a man of no weight, and whom we have ourselves condemned, \emdash
if such a one should decline even so little from the right way, we think such an example sufficient to excuse us. Wherefore, I had good reason for stating how this passage lays open to us our perverse and malignant disposition. We can scarcely b
e attracted towards God by a multiplicity of appliances, but we are easily dragged towards the devil to our own destruction. Hence we ought diligently to meditate upon this passage, and continually to reflect upon the Prophet\rquote
s language. Although apostates may be deceived by flatteries and reject God\rquote
s worship, betray the Church and throw off all semblance of piety, yet all the pious shall stand fast in the faith. Let no one therefore quote the example of the thoughtless to excuse his fault, if he trait are
the perfidious, the double-minded, and the hypocritical. The angel here depicts to us a picture of the Church, by shewing how many should prove backsliders; but this levity, inconsistency, and perfidy ought never to be an obstacle to the foes of God to i
mpede their progress in faith and piety.
\par We should also notice the epithet which designates the pious. }{\i\fs20\cf13 They are called a people knowing their God. }{\fs20 The people may be supposed to mean the vulgar, but this is forced. It may also be simply opposed to the profan
e Gentiles; but I think there is here an implied contrast between the true and genuine sons of Abraham, and the false Israelites, who boasted themselves to be members of the Church when they had nothing but the empty title. For in the prophets as in the w
ritings of Moses, the name \'93people\'94}{\i\fs20 }{\fs20
is often used in a favorable sense for that elect nation which God had adopted as peculiarly his own. All the Israelites who were descendants of Abraham after the flesh, used to boast with much vanity in their being the e
lect people, and thus the word was ever on their lips. Wherefore the Prophet reproves the foolish boasting of those who were a. accustomed to shelter themselves under the name of God, and without having anything real in themselves. Hence }{\i\fs20\cf13
the people}{\i\fs20 , }{\fs20 meaning God\rquote s people, }{\i\fs20\cf13 shall strengthen themselves}{\i\fs20 ; }{\fs20 but, by way of correcting any erroneous view, he adds, }{\i\fs20\cf13 who shall know God}{\i\fs20 , }{\fs20 as in the 73d Psalm, (}{
\fs20\cf13\super <197301>}{\fs20 Psalm 73:1) How good is the God of Israel to those who are upright in heart! Here the Prophet restricts th
e name of Israel to the elect sons of Abraham who cultivate piety seriously and heartily, as it had become a prevalent habit carelessly to misuse this name of God. So here, }{\i\fs20\cf13 the people who shall know their God}{\i\fs20 , }{\fs20
means his true people \emdash those whom he acknowle
dges as his elect. The angel here makes a distinction between the pious sons of Abraham and the pious worshippers of God. It is worthy of careful observation, that the angel assigns their knowledge of God as the cause and foundation of their constancy. Ho
w
then, we may ask, does it come to pass, that some few are left, when the apostates thus prostitute themselves? Because their knowledge of God shall prevail, and enable them to overcome these attacks, and bravely to repel them, and to become superior to a
ny temptations. We see, then, the source whence our own fortitude is derived \emdash
the knowledge of God. This acknowledgment is no vain and cold imagination, but springs from that faith which spreads its living root in our hearts. Hence it follows, we do not re
ally acknowledge God, unless we boldly contend when we are put to the test, and remain firm and stable, although Satan endeavors, by various machinations, to weaken our faithfulness. And unless we persist in that firmness which is here described, it is qu
ite clear, that God has never been truly and really acknowledged by us. The relation too is not without its weight in the phrase, }{\i\fs20\cf13 the people who shall know their God}{\i\fs20 . }{\fs20
Here is a silent reproof, since God revealed himself to the Israelites as far as was suffi
cient to retain their allegiance. No one, therefore, could offer any excuse without being guilty of impiety, sacrilege, and perfidy, after being so fully instructed by the Law and the prophets. This instruction must now be applied to our own times.
\par We obse
rve in these days how many fall off from the Church. Persecution sifts all those who profess to belong to Christ, and thus many are winnowed like chaff, and but a small portion remain steadfast. Their backsliding ought not to overthrow our faithfulness wh
e
n they so carelessly forsake all piety, either through being enticed by the allurements of Satan, or deceived by the conduct of the ungodly. Let us bear in mind the assertion of the angel, and thus the true knowledge of God will reign supreme in our heart
s, and we shall still proceed in the course we have pursued. And to shew how consistently the faithful progress in the teaching of the Law and the Gospel, he says}{\i\fs20\cf13 , they shall strengthen themselves and shall do it.}{\i\fs20 }{\fs20
Here the word \'93to}{\i\fs20 }{\fs20 do\'94 is taken in the sense of to \'93}{\i\fs20 execute}{\fs20 \'94}{\i\fs20 \emdash }{\fs20 \'93exploiter,\'94 as we say in France; meaning, they shall summon their courage to discharge their duty; for the word
\'93to do,\'94}{\i\fs20 }{\fs20 or \'93to}{\i\fs20 }{\fs20 execute,\'94 is referred to the vocation of the pious; they should not be sl
uggish or slothful in the discharge of their duty, says the Prophet, but should gather courage for these contests. And whence? from the acknowledgment of God. We observe, too, that faith is no idle feeling or cold imagination, lying suffocated in our mind
s, but an energizing principle. For we may say that from faith springs strength, and from strength execution, and thus we avoid all slothfulness hi our calling. It follows \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:33-34\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 33.}{
And they that understand among the people shall instruct many; yet they shall fall by the sword, and by flame, by captivity, and by spoil, }{\i many }{days.\cell }{\b 33. }{
Et intelligentes populi docebunt multos, et cadent in gladio, et flamma, et exilio, }{\i vel, captivitate,}{ et direptione, diebus multis.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 34.}{ Now, when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.\cell }{\b\f0 34.}{\f0 Et in cadendo,}{\f0\cf1 }{
\f0\cf13\super f567}{\f0 juvabuntur auxilio}{\f0\cf1 }{\f0\cf13\super f568}{\f0 modico: et adjungent se illis multi in blanditiis.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par With reference to the words, they mean, }{\i\fs20\cf13 those who shall be taught among the people shall make many understand}{\i\fs20 . }{\fs20 Some take the first word of the verse transitively, as \'93those}{\i\fs20 }{\fs20 who shall instruct,\'94
but this is wrong; and they shew their ignorance by supposing the relative pronoun understood before the next verb, as if it were, \'93and}{\i\fs20 }{\fs20 those who shall teach.\'94 The simple sense is, \'93
Those who shall be wise among the people shall teach many.\'94 Here the Prophet, under the angel\rquote s guidance, predicts the multitude of apos
tates as well as the existence of some of an opposite character, who should retain the people within the pure worship and fear of God. Without doubt, he speaks specially of the priests. The greater part were defaulters, and they implicated the foolish vul
g
ar in their wickedness. We observe similar effects at this day in the Papacy, as they corrupt the whole world by their sacrifices. At that time the priests laid snares for the people, and drew them almost all with them into the same impiety. The angel her
e
allows the existence of some wise men among the people; I do not restrict this entirely to the priests, although I suppose the angel to begin with them. A small portion of them taught the truth, and God joined a party with them, but yet the angel predict
s the existence of another remnant. Yet afterwards, in the second place, he embraces others who were truly proficient in God\rquote
s law, and although the obligations of the priesthood did not bind them, yet they labored to recall the wandering into the way of salvation. He says, then, }{\i\fs20\cf13 Whosoever should be skillful should teach many}{\i\fs20 . }{\fs20
There is also here a tacit contrast between the honest servants of God and those fictitious teachers who pride themselves on their titles; as we observe an instance of this in these da
ys in the Papacy. For bishops and cardinals, abbots and pretenders of this kind, strut about with insolence and stupefy the miserable vulgar. What? do not we represent the Church? Is not judgment with us, as well as the interpretation of the Law and of Sc
r
ipture? As, therefore, in these times these impostors arrogate to themselves all knowledge and wish to be thought equal to the angels, so we know it came to pass among the ancient people. The Prophet, therefore, here chastises that foolish confidence by s
aying, }{\i\fs20\cf13 Those who shall be understanding among the people; }{\fs20
meaning, the truly wise. As if he had said, those masked hypocrites acquire reputation for themselves, but without the slightest reason. God considers those only intelligent who remain in the pure do
ctrine of his Law, and practice piety with simplicity and sincerity. Hence he calls these, }{\i\fs20\cf13 the intelligent among the people.}{\i\fs20 }{\fs20 He repeats the word \'93people,\'94
in the same sense as before, implying that all who use this name are not true Israelites before God,
as true knowledge of him is required. What kind of knowledge or skill is meant, we easily ascertain from the next verse. For all knowledge which men think they possess without this acquaintance with God,}{\i\fs20 }{\fs20
is nothing but vanity. These, therefore, }{\i\fs20\cf13 shall teach many}{\i\fs20 . }{\fs20
This prediction of the angel not only asserts the existence of some among the people who should remain constant amidst such grievous assaults, and should preserve the integrity of their faith, but says they should be the directors of others; as if h
e had said, God will grant to each of his elect, not only the power of a bold resistance and of preserving himself pure and uncontaminated amidst every corruption, but at the same time he will render these good men the supporters of others, either in prev
enting their decline, or if they have fallen off, in bringing them back into the right path.
\par Lastly,}{\i\fs20 }{\fs20 the angel signifies how small a seed God should preserve in his Church as the teachers and rulers of others, though but few in number; as Isaiah says, God s
hall consume his people, but that consumption should leave some remnant, and then it shall flow forth. (}{\cs24\v\f2\fs20\cf6 }{\fs20 Isaiah 10:22}{\cs24\v\f2\fs20\cf6 }{\fs20
.) The sentiment of this passage is the same; even if many should degenerate and depart from the faith, and this spirit should extend to the whole people, yet some few should stand firm perhaps ten in a thousand \emdash and these should be God\rquote
s ministers in gathering together a new Church; and thus the land which was formerly sterile, should profit by this irrigation and produce new seed. }{\i\fs20\cf13 Those}{\i\fs20 , }{\fs20 therefore, }{\i\fs20\cf13
who shall be wise among the people shall teach many.}{\i\fs20 }{\fs20 While the angel is here predicting the future, we ought to take to ourselves this admonition: the more each of us becomes a proficient in the faith, the
more he ought to exert his utmost endeavors to teach his rude and ignorant neighbors according to this exhortation of the angel. God does not stretch forth his hand to us to lead each of us to follow his own course, but to assist others and to advance the
i
r spiritual progress. We read therefore here, a condemnation of the slothfulness of those on whom God has bestowed much knowledge and faith, when they fail to use the trust committed to them for the edification of their brethren. This prediction of the an
gel ought to influence each of us, as a law and rule, to seek the profit of his brethren according to the measure of his }{\i\fs20 intelligence. }{\fs20 The angel adds, \emdash these should not be teachers of shadows, who prescribe men\rquote
s duty at their ease, and dispute without inc
onvenience, danger, or personal trouble, about what is right in itself and pleasing to God, but they should be strenuous warriors for the truth. Here, therefore, the angel joins his instruction with fortitude, as by this measure it would overcome all dang
e
rs, anxieties, and terrors. The passage becomes, in this way, most useful to us in these days, if we only learn to reflect upon what God delivers to us by his angel and his prophet. In conclusion then, the angel demonstrates how God never approves of any
teachers as true and legitimate, unless they deliver their message as if ready to defend it, and prepared to seal it with their blood whenever it shall be necessary. We must read the two clauses together, }{\i\fs20\cf13
Those who teach many the worship of God shall fall by the sword and the flame}{\i\fs20 ; }{\fs20
meaning, they would rather fall or perish a hundred times by the sword and the flame than desist from their office of teaching. Besides, the angel here mentions the various kinds of death, for the sake of exhortation; for, had he mentioned only }{\i\fs20
the sword, }{\fs20 he would not have fully expressed the usefulness of this instruction. Whatever teachers God sets over his Church, they are not fully proved in the discharge of their duty by overcoming a single form of temptation, but they must c
ontend with foes on the right hand and on the left, and must not allow the variety of their perils to weaken either their constancy or their fortitude. If the sword threaten them on one side, and fire on the other, \emdash
if they must suffer the spoiling of the
ir goods and banishment from home, nevertheless these teachers must persevere in their course. We observe, then, the multiplicity of conflicts here enumerated by the angel, to teach us the strength of the grace of the Spirit in supporting the teachers and
rulers of the Church, and in preventing them from yielding to any temptations while contending even with the sword, and fire, and exile, and the spoiling of their goods.
\par He adds, }{\i\fs20\cf13 And that too for many days}{\i\fs20 . }{\fs20 This circumstance possesses great weight, as we o
bserve many endure for a time with a manly and intrepid courage, who afterwards languish, and then vanish away and become utterly unlike their former selves. The angel, however, here promises to those who should be sustained by the Spirit of God an invinc
ible constancy. They}{\i\fs20 }{\fs20 should gather fresh courage for fresh conflicts, not only for a single day, or month, or year, but it should never fail them. He adds next, }{\i\fs20\cf13 And when they shall fall}{\i\fs20 , or }{\fs20
shall have fallen, }{\i\fs20\cf13 they shall be strengthened}{\i\fs20 , }{\fs20 or assisted, }{\i\fs20\cf13 with a small help}{\i\fs20 . }{\fs20
Without the slightest doubt, the angel here speaks of the Maccabees, by whose assistance the faithful were gathered together and }{\i\fs20\cf13 completely}{\i\fs20 }{\fs20 separated from those apostates who had betrayed God\rquote
s temple and worship. He calls the help }{\i\fs20 small, }{\fs20
and truly it was so. For what could the Maccabees do to resist Antiochus? The powerful influence of this king is well known; and what was Judea when compared with Syria? The Jews indeed had destroyed their own power; we have already seen how they violated
treaties, and corrupted the majority of their own people. there was neither skill, nor plan, nor concert among them. }{\i\fs20\cf13 The help, then}{\fs20 , }{\i\fs20\cf13 was small,}{\i\fs20 }{\fs20
which God sent them. But then the angel shews how God would afford succor to his people when in distress, and allow them some alleviation from the cruelty of the tyrant.
\par He adds next, }{\i\fs20\cf13 Many shall join themselves to them by flatteries}{\i\fs20 . }{\fs20 Even from this small number the angel cuts off the greater part, and informs them of the miserable condition of the Church, because ve
ry few should dare to oppose the madness of the tyrant, and out of these few many should be hypocrites}{\i\fs20 . }{\fs20 The whole of this chapter must be interpreted of Antiochus, and yet}{\i\fs20 }{\fs20
doubtless God wishes to promote our improvement by these prophecies. They belong equally to us; for as God governs his Church in a variety of ways, so he always sustains it under its various crosses and trials.
\par Besides this, the old enemy the devil, who formerly opposed the Church, is equally troublesome to us. He assails us partly by ene
mies without and partly by enemies within. Such teaching as this was useful, not only to the ancients, but, to us also in the present day. First of all, the angel predicts the assistance to be received by the faithful as }{\i\fs20 small. }{\fs20
Let us learn, then, when God wishes to succor and to help us, \emdash
that he does not always exert the fullness of his power. He does not thunder from heaven and overthrow our enemies by the first stroke of his lightning; but he enables us to contend successfully with our cross, and thus
we are far separated from the reprobate by our firmness in resistance. Again, from the second clause we must notice the absolute certainty of many hypocrites being found mingled with the souls of God, and when God purges his Church, but a small portion wi
l
l remain sincere, just as in these days the very counterpart of this prophecy is exhibited before our eyes. The whole Papacy is called the Church of God; we are but few in number, and yet what a mixture exists even among us? How many in these days profess
attachment to the Gospel, in whom there is nothing either solid or sincere! If God should search narrowly into small Churches, still among these few, some would be found deceivers. It never has been otherwise, or shall be different. until the end of the w
o
rld. Here, then, we are admonished to desire, as far as lies in our power, the purity of the Church, and to avoid all impurity, because, in desiring auxiliaries too eagerly on the pressure of any urgent necessity, we shall be certain to become sprinkled w
i
th many stains which may ultimately cover us with confusion. The angel doubtless here reproves a fault in the conduct of the Maccabees. Although God stirred them up to afford some consolation to his Church, their proceedings are not to be approved; for it
does not follow that all their actions were praiseworthy because their cause was pious and holy. But I must defer this subject till to-morrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, as at this day thou dost try the faith of thy people by many tests, that they may ob
tain strength from the unconquered fortitude of thy Holy Spirit. May we constantly march under thy standard, even to the end, and never succumb to any temptation. May we there join intelligence with zeal in building up thy Church: as each of us is endowed
with superior gifts, so may he strive for the edification of his brethren with greater boldness, manliness, and fervor, while he endeavors to add numbers to the cause. And should the number of those who are professed members of thy Church diminish, yet ma
y some seed always remain, until abundant produce shall flow forth from it, and such fruitfulness arise as shall cause thy name to be glorified throughout the whole world, in Jesus Christ our Lord. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Sixty-Second
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 We}{\fs20 began yesterday to explain
what the angel said about the future persecution of the Church, and its subsequent consolation. He first shewed how all the intelligent among the people should be subject to the cruelty of their enemies, in consequence of their manly perseverance in teac
h
ing others. We have shewn how inefficient those teachers whom God has set over his Church would be, if they discharged their duties at ease and in the shade, and were unprepared to undergo all contests, and intrepidly to expose their lives to a variety of
dangers. This, then, is a living and efficacious method of touching, when we do not cease to discharge our duties in the midst of sword and flame. But, on the other hand, we must notice how much this instruction is sought for when these fatal conflicts ar
ise. Many}{\i\fs20 }{\fs20
in these days listen to our instruction concerning Christ; only they must continue without injury or annoyance. We observe many greedily drinking in the evangelical doctrines; but yet when anything disperses the crowd they flee immediately, and wi
th as little consideration as when they first joined the assembly. That conduct which we daily observe was equally common in former times. Clearly enough this fault has been rampant throughout all ages, and it is innate in men not only to escape the cross
and all things vexatious, but especially to disclose their own infirmities, because they are unwilling to undergo any danger for the worship of God and the free confession of the truth. This passage, then, must be noticed, since the Prophet not only exhor
t
s the learned and the wise to instruct others, but he prescribes a rule for the infirm and unlearned, urging them to strengthen theme-selves against all temptations, when they see all things in confusion, and Satan plotting for the complete annihilation o
f piety. As this is the angel\rquote
s language, we must diligently notice the circumstances of the times, for he was not here instituting a peaceful school, and discoursing like philosophers at their ease concerning virtue without any practical contest; but he en
forces the duty of both learning and teaching, even if a variety of deaths should be placed before our eyes. He speaks next, as I have lately stated, the language of consolation. God shews how he would afford help to his elect, although it might possibly
seem of no consequence to them. For he dwells on }{\i\fs20\cf13 the smallness of the assistance}{\i\fs20 \emdash }{\fs20
which literally happened. Without doubt the angel referred to Mattathias and his sons, usually called the Maccabees. (1 Maccabees 2:1.) A restriction is put upon that help by
an allusion to the members who should prove hypocritical out of that small band. We are fully aware how the Church would be reduced in its extent, for all would not prove sound in the faith, but the greater part would be drawn aside by those fallacies wh
ich the angel here calls }{\i\fs20 blandishments. }{\fs20
This was a very grievous trial to the faithful when they perceived their own fewness and weakness in the face of their enemies. Besides, they dared not trust those allies who had pledged their faith to them and made w
onderful promises, since many were deceived by these flatteries, and abandoned the cause through want of sincerity of mind.
\par We have already adverted to the usefulness of such instruction for our own times.; for we ought to apply it personally to ourselves,
as our circumstances are similar to those of the ancients. Out of the great multitude of those who wish to be esteemed Christians, we observe how very few retain the pure and uncorrupted worship of God. The Papists treat their own community, which is def
i
led with filth of all kinds, as the only Church; there piety is utterly subverted or else contaminated with the multitude of superstitions. And even in that small company which has withdrawn itself from the Papal idolatries, the greater part is full of pe
rfidy and deceit. They pretend to remarkable zeal, but if you thoroughly examine them, you will find them full of deception.}{\i\fs20 }{\fs20
For if God should probe his Church to the quick, as he did some years ago in Germany, and as he may do shortly in our own case, in a
ll these serious conflicts, and amidst these persecutions, many will boast in the bravery of their championship, and yet their zeal will quickly ooze away. When the Lord, therefore, exercises us by methods similar to those by which he proved the ancient C
hurch, this ins6ruetion ought always to occur to our remembrance, lest our minds should grow dull and languid.
\par This passage may lead us to inquire whether the angel approved of all the exploits of the Maccabees. We may reply to the question in two opposite ways. First of all, if any one persists in contending from the angel\rquote s words for God\rquote
s approval of every action of the Maccabees, this view is by no means correct. God might use the Maccabees in succoring the wretched}{\i\fs20 }{\fs20 Israelites, and yet it does not follow
that they conducted the good cause properly and lawfully. It very often occurs, when the faithful offer their services to God, and have one object set before them, that they fail either through inconsiderate zeal, or through partial ignorance. Whether we
take this view or not, our object is often good when our manner of proceeding is objectionable. And thus it was with the Maccabees; God, doubtless, stirred up Mattathias to collect}{\i\fs20 }{\fs20
the dispersed remnant of the people, to restore his worship, and to purge h
is temple from the abominations which Antiochus had set up. Yet in the troublous times which occurred, his sons, doubtless, failed in many points of duty. The cause which they undertook was just, while particular actions of theirs cannot be approved by us
. It now follows \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:35\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 35.}{ And }{\i some }{of them of understanding shall fall, to try them, and to purge, and to make }{
\i them }{white, to the time of the end: because }{\i it is }{yet for a time appointed.\cell }{\b 35.}{ Et ex intelligentibus cadent ad probandum}{\cf1 }{\cf13\super f569}{ in ipsis,}{\cf1 }{\cf13\super f570}{ et mundandos,}{\cf1 }{\cf13\super f571}
{ et dealbandos usque ad tempus finis, }{\i id est, finitum,}{ quoniam adhuc usque ad praefixum tempus.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel pursues the same sentiment as before shewing us how the children of God, in their eagerness to defend the cause of piety, should be subject to many grievous persecutions. }{\i\fs20\cf13 Some of the learned shall fall}{\i\fs20 ; }{\fs20
meaning, that calamity shall not be for a single moment only; for those who earnestly desired to defend the true wors
hip of God should perish by the sword, and by fire, and by other methods of destruction, and their successors, too, should suffer the same calamities. The phrase, }{\i\fs20\cf13 the learned should fall,}{\i\fs20 }{\fs20
implies the perishing of the very flower of the Church. There will a
lways be much refuse among a people, and the greater part of it flies off and revolts when their religion requires of them the sacrifice of their life. A few remain, here called intelligent, who, as we stated yesterday, are not wise after the flesh. Makin
g
provision for the flesh, implies taking care of themselves, and of their own interests, running no risks, and avoiding all troubles; while those are called intelligent, who, forgetful of their own lives, offer themselves in sacrifice to God. They do not
h
esitate to incur universal hatred, and are prepared to meet death with fortitude. The angel, therefore, predicts the perishing of the flower of the Church. For who could have expected the name of God to have existed upon earth when all His sincere worship
p
ers were thus murdered with impunity? The severity of the despotism of Antiochus is notorious, no one dared to utter a word, all the sacred books were burnt, and he thought the worship of God entirely abolished. Women with their children were promiscuousl
y
seized for burning, and the satellites of this tyrant did not spare the mothers with infants hanging on their breasts. (1 Maccabees 1.) During the progress of such atrocious cruelty, who would not have thought the whole seed of God to have been extinct?
But the angel here shews the true result to have been different, namely, }{\i\fs20\cf13 that the sons of God should be purged, cleansed, and whitened}{\i\fs20 . }{\fs20
He signifies that all events should not prove so destructive, but should rather promote their salvation. This passage unf
olds to us the nature of true prudence in the sight of God; for we ought to be prepared for death, rather than be turned aside from the free and ingenuous profession of the heavenly doctrine, and from the true worship of God. For this necessity is imposed
on the sons of God \emdash
to fall either by the sword or by fire, and to suffer the spoiling of their goods, and banishment from their homes. The angel points out from the result how persecutions which seem to issue in the destruction of the Church, are yet pro
fitable and salutary to the sons of God, as This is the method of their being }{\i\fs20\cf13 purified, and cleansed, and whitened}{\i\fs20 . }{\fs20
But we must always remember how some defiling dregs, which require clearing out, remain in the elect, nay, even among the holy Martyrs. The
angel does not here treat of hypocrites, or of ordinary believers, but of whatever is most conspicuous and most perfect in the Church, and yet asserts their need of purification. None, therefore, he concludes, possess such sanctity and purity as to preven
t the remnant of some pollution which requires to be removed. Hence it becomes necessary for them to pass through the furnace, and to be purified like gold and silver. This is extended to all God\rquote s martyrs.
\par This reminds us of the great folly of the Papists,
in imagining the merits of saints to be transferred to us, as if they had more than they required for themselves. Indulgences, as they call them, depend upon this error, according to the following reasoning, \emdash
had Peter lived to the ordinary period of hum
an life, he would have proved faithful to the end, and then would have merited the crown of the heavenly kingdom; but when he went beyond this, and poured out his blood in martyrdom, some merits were superabundant; these ought not to be lost, and hence th
e blood of Peter and Paul profit us at this day for the remission of sins. This is the Papal theology, and these miserable sophists are not ashamed of these gross blasphemies, while they vomit forth such foul sacrilege. But the angel\rquote
s teaching is far different; \emdash the martyrs themselves are benefited by meeting death for their adherence to the truth, because God }{\i\fs20 purges, and cleanses, }{\fs20 and refines, }{\i\fs20 and whitens them. }{\fs20
The angel would not have said this except some admixture of dross still defiled the purity of t
he saints. But this doctrine ought to be more than enough to animate us to undergo all dangers, when we see ourselves stained and polluted with hidden dross; besides this, we ought certainly to determine that death would be profitable in this sense, as Go
d will then purge us from those vices by which we are both infected and defiled. Whence the value of the repetition here; the angel does not simply say }{\i\fs20\cf13 to purge}{\i\fs20 }{\fs20 them, but adds, }{\i\fs20\cf13 to cleanse and whiten them.}{
\i\fs20 }{\fs20 Whatever holiness may shine forth in the best of men, yet many stains and much defilement he concealed within them; and thus in consequence of their many failings, persecution was always useful to them.
\par The angel mitigates whatever might seem exceedingly bitter, by saying, }{\i\fs20\cf13 until the time of an end}{\i\fs20 , }{\fs20
meaning, a fixed and definite time. These words imply the merciful character of God, in not urging his people beyond their strength, as Paul also states his faithfulness in granting them a happy issue out of their trials, and in not pressing\rquote
us beyond the measure of that strength and fortitude which he has conferred upon us. (}{\fs20\cf13\super <461013>}{\fs20 1 Corinthians 10:13.) The angel predicts an end to these evils, and confirms this opinion by saying, }{\i\fs20\cf13
even to a determined time}{\i\fs20 . }{\fs20 In the last clause he signified the temporary nature of the persecutions of which he had spoken; for they should not cease directly, nor yet for two or three years. By the words, }{\i\fs20 as }{\i\fs20\cf13
yet even to a time determined}{\i\fs20 , }{\fs20 he urges the sons of God to prepare themselves for new contests, as they should not reach
the goal for the space of a year. But if God wished to humble them for three, or ten, or a hundred years, they should not despond, but wait for the time divinely predetermined, without depending on their own will. This is the substance of the instruction
conveyed. It now follows:
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:36\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 36.}{
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of
gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.\cell }{\b 36.}{ Et faciet secundum voluntatem suam, }{\i vel, libidinem, }{
rex: et extollet se, et magnificabit se supra omnem Deum, et contra Deum deorum loquetur mirabilia, et prospere aget usque ad consummationem irae, quoniam decisio facta est, }{\i vel decisa est, nempe consumptio.\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3600\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par This passage is very obscure, and has conseque
ntly been explained in very opposite ways by interpreters. And whatever is obscure, is usually doubtful, and there would be little utility and no termination, if I were to narrate the opinions of them all. I shall therefore follow another method, and omit
ting all superfluous labor, I shall simply inquire the angel\rquote
s meaning. I must, however, refer briefly to opinions received by the consent of the majority, because they occupy the minds of many, and thus close the door to the correct interpretation. The Jew
s, for instance, are not agreed among themselves, and their difference of opinion only serves to produce and perpetuate darkness, rather than to diffuse the clearness of light. Some explain it of Antiochus, and others of the Romans, but in a manner differ
e
nt to that which I shall afterwards state. The Christian expositors present much variety, but the greater number incline towards Antichrist as fulfilling the prophecy. Others, again, use greater moderation by supposing Antichrist to be here obliquely hint
e
d at, while they do not exclude Antiochus as the type and image of Antichrist. This last opinion has great probability, but. I do not approve of it, and can easily refute it. Antiochus did not long survive the pollution of the Temple, and then the followi
n
g events by no means suit the occurrences of this time. Nor can his sons be fairly substituted in his place, and hence we must pass on to some other king, distinct from Antiochus and his heirs. As I have already stated, some of the Rabbis explain this of
t
he Romans, but without judgment, for they first apply the passage to Vespasian, and Titus his son, and then extend it to the present times, which is utterly without reason, as they chatter foolishly, according to their usual custom. Those who explain it o
f
Antichrist, have some color of reason for their view, but there is no soundness in their conclusion, and we shall perceive this better in the progress of our exposition. We must now discover what king the angel here designates. First of all, I apply it e
ntirely to the Roman Empire, but I do not}{\fs20\cf1 }{\fs20\cf13\super f572}{\fs20 consider it to begin at the reign of the Caesars, for this would be unsuitable and out of date, as we shall see. By the word \'93king\'94
I do not think a single person indicated, but an empire, whatever be its gove
rnment, whether by a senate, or by consuls, or by proconsuls. This need not appear either harsh or absurd, as the Prophet had previously discussed the four monarchies, and when treating of the Romans he calls their power a kingdom, as if they had but a si
ngle ruler over them. And when he spoke of the Persian monarchy, he did not refer to a single ruler, but included them all, from Cyrus to the last Darius, who was conquered by Alexander. This method of speech is already very familiar to us, as the word
\'93king\'94 often means \'93kingdom.\'94 The angel, then, when saying, }{\i\fs20 a king shall do }{\fs20
anything, does not allude to Antiochus, for all history refutes this. Again, he does not mean any single individual, for where shall we find one who exalted himself against all gods? who oppressed God\rquote
s Church, and fixed his palace between two seas, and seized upon the whole East? The Romans alone did this. I intend to shew more clearly to-morrow how beautifully and appositely everything related by the angel applies to the Roman empire;
and if anything should appear either obscure or doubtful, a continued interpretation will bring it to light and confirm it.
\par We lay this down at once; the angel did not prophesy of Antiochus, or any single monarch, but of a new empire, meaning, the Roman.
We have the reason at hand why the angel passes directly from Antiochus to the Romans. God desired to support the spirits of the pious, lest they should be overwhelmed by the number and weight of the massacres which awaited them and the whole Church even
to the advent of Christ. It was not sufficient to predict the occurrences}{\i\fs20 }{\fs20
under the tyranny of Antiochus; for after his time, the Jewish religion was more and more injured, not only by foreign enemies, but by their own priesthood. Nothing remained unpollute
d, since their avarice and ambition had arrived at such a pitch, that they trod under foot the whole glory of God, and the law itself. The faithful required to be fortified against such numerous temptations, until Christ came, and then God renewed the con
dition of his Church. The time, therefore, which intervened between the Maccabees and the manifestation of Christ ought not to be omitted. The reason is now clear enough why the angel passes at once from Antiochus to the Romans.
\par We must next ascertain how t
he Romans became connected with the elect people of God. Had their dominion been limited to Europe alone, the allusion to them would have been useless and out of place. But from the period of the kings of Syria being oppressed by many and constant devasta
tion\rquote
s in war, both at home and abroad, they were unable to injure the Jews as they had previously done; then new troubles sprang up through the Romans. We know, indeed, when many of the kings of Syria were indulging in arrogance, how the Romans interposed
their authority, and that, too, with bad faith, for the purpose of subjecting the east to themselves. Then when Attalus made the Roman people his heir, the whole of Asia Minor became absorbed by them. They became masters of Syria by the will of this fooli
s
h king, who defrauded his legal heirs, thinking by this conduct to acquire some regard for his memory after his death. From that period, when the Romans first acquired a taste of the wealth of these regions, they never failed to find some cause for warfar
e
. At length Pompey subdued Syria, and Lucullus, who had previously carried on war with Mithridates, restored the kingdom to Tigranes. Pompey, as I have already remarked, subjected Syria to the Romans. He left, indeed, the Temple untouched, but we may conj
e
cture the cruelty which he exercised towards the Jews by the ordinary practice of this people. The clemency of the Romans towards the nations which they subdued is notorious enough. After Crassus, the most rapacious of all men, had heard much of the wealt
h
of the Jews, he desired that province as his own. We know, too, how Pompey and Caesar, while they were friends, partitioned the whole world among themselves. Gaul and Italy were assigned entirely to Caesar; Pompey obtained Spain, and part of Africa and S
i
cily; while Crassus obtained Syria and the regions of the east, where he miserably perished, and his head, filled with gold, was Carried about in mockery from place to place. A second calamity occurred during that incursion of Crassus, and from this time
t
he Jews were harassed by many and continual wars. Before this period, they had entered into an alliance with the Romans, as we are informed by the books of the Maccabees, as well as by profane writers. Therefore, when they granted liberty to the Jews, (1
Maccabees 8, and 14) it; was said}{\fs20\cf1 }{\fs20\cf13\super f573}{\fs20
they were generous at the expense of others. This was their ordinary and usual practice; at first they received with friendship all who sought their alliance by treaty, and then they treated them with the utmost cruel
ty. The wretched Jews were treated in this way. The angel then alludes to them first, and afterwards speaks of Antiochus. All these points, thus briefly mentioned, we must bear in mind, to enable us to understand the context, and to shew the impossibility
of interpreting the prophecy otherwise than of the Romans.
\par I now proceed to the words, }{\i\fs20\cf13 The king shall do according to his will}{\i\fs20 . }{\fs20 I have stated that we need not restrict this expression to a single person, as the angel prophesies of the continued course of the Roman monarchy.}{
\i\fs20\cf13 He shall raise himself and magnify himself}{\i\fs20 , }{\fs20 says he, }{\i\fs20 above every god. }{\fs20
This will be explained by and bye, where the king is said to be a despiser of all deities. But with reference to the present passage, although impiety and contempt of
God spread throughout the whole world, we know how peculiarly this may be said of the Romans, because their pride led them to pass an opinion upon the right of each deity to be worshipped. And, therefore, the angel will use an epithet for God, meaning for
titude\rquote s and munitions, }{\f30\fs20\cf10 \'b5yz[m}{\fs20 }{\i\fs20 megnezim }{\fs20 as in }{\fs20\cf13\super <271138>}{\fs20
Daniel 11:38. That passage, I shall show you to-morrow, has been badly explained; for interpreters, as we shall discover, are utterly \'93at}{\i\fs20 }{\fs20 sea\'94 as to its meaning.}{\fs20\cf1 }{\fs20\cf13\super f574}{\fs20
But here the angel, by attributing c
ontempt of the one God and of all deities to the Romans, implies their intense pride and haughtiness, in which they surpassed other profane nations. And, truly, they did not preserve even a superstitious fear of God; and while they vauntingly paraded the
s
uperior piety of both their ancestors and themselves, yet, an accurate perusal of their writings will disclose what they really thought. They made a laughingstock of all divinities, and ridiculed the very name and appearance of piety, and used it only for
the purpose of retaining their subjects in obedience. The angel then says most truly of his empire, }{\i\fs20\cf13 it shall magnify itself against all deities}{\i\fs20 ; }{\fs20 and }{\i\fs20\cf13 it shall speak wonderful things against the God of gods}{
\i\fs20 , }{\fs20 by which the Jewish religion is intended. For befo
re they had passed into Asia Minor, and penetrated beyond Mount Taurus, they were ignorant of the law of God, and had never heard of the name of Moses. They then began to take notice of the worship of some peculiar god by that nation, and of the form of t
heir piety being distinct from that of all other people. From the period of the knowledge of the peculiarities of the Jewish religion being spread among the Romans, they began to vomit forth their blasphemies against }{\i\fs20\cf13 the God of gods}{
\i\fs20 . }{\fs20 We need not gather together the proof of this from their histories; but Cicero in his oration for Flaccus, (section. 28,) tears most contemptuously to pieces the name of the true God; and that impure slanderer \emdash
for he deserves the name \emdash so blurts out his calumnies, as if the G
od who had revealed himself to His elect people by his law, was unworthy of being reckoned with Venus or Bacchus, or their other idols. Lastly, he treats the numerous massacres to which the Jews were exposed, as a proof of their religion being hated by al
l
the deities; and this he thinks ought to be a sufficient sign of the detestable character of their religion. The angel then has every reason to declare the Romans puffed up with pride and haughtiness, as they did not hesitate to treat the name of the tru
e God with such marked contempt.
\par }{\i\fs20\cf13 He shall utter,}{\i\fs20 }{\fs20 says he, }{\i\fs20\cf13 remarkable things against the God of gods}{\i\fs20 . }{\fs20 The angel seems to refer to a single individual, but we have stated his reference to be to this empire. He adds next, }{
\i\fs20\cf13 And he shall prosper until the consumption}{\i\fs20 , }{\fs20 or completion, or consummation }{\i\fs20\cf13 of the indignation, since the determination has been made}{\i\fs20 . }{\fs20
Here also the angel treats of a long succession and series of victories, which prevent the application of the passage to Antiochus. For he died immediately after he had spoiled the Temple; all his offspring perished by each other\rquote
s hands; and the Romans, to their great disgrace, acquired possession of Syria and that portion of the East. We must necessarily explain this of the Romans, as they notoriously prospered
in their wars, especially on the continent of Asia. And if they were sometimes in difficulties, as we shall see to-morrow when treating the words which the angel will then use, they soon recovered their usual success. The angel here says, }{\i\fs20\cf13
This king shall prosper till the end of the indignation}{\i\fs20 ; }{\fs20 meaning, until God should punish the hypocrites, and thus humble his Church. I refer this to God, as I shall explain more at length tomorrow.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, as in these days the affairs of the world ar
e in a state of disturbance, and as wherever we turn our eyes we see nothing but horrible confusion: Grant, I pray, that we may be attentive to thy teaching. May we never wander after our own imaginations, never be drawn aside by any cares, and never turn
aside from our stated course. May we remain fixed in thy word, always seeking thee and always relying on thy providence. May we never hesitate concerning our safety, as thou hast undertaken to be the guardian of our salvation, but ever call upon thee in t
he name of thine only-begotten Son. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Sixty-Third
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 We}{\fs20
yesterday commenced an explanation of the prophecy, in which the angel begins to treat of the Roman Empire. I then shewed the impossibility of applying any other exposition to the passage,
as it would have been absurd to pass by the point most necessary to be known. At the very beginning, we stated that God did not inform Daniel of other occurrences for the purpose of pandering to the foolish and vain curiosity of the many, but to fortify h
i
s servants, and to prevent their falling away in the midst of these most grievous contests. But after the death of Antiochus, we know by what various and grievous machinations Satan had endeavored to overthrow the faith of all the pious. For this reason t
heir courage required propping up. If the whole of this period had been passed over in silence, God would have appeared to have neglected his servants. Therefore either our yesterday\rquote
s subject of comment would have been useless, or else this clause ought to
be added, lest the prophecy should appear either defective or mutilated. And we previously observed, while the angel was predicting future changes, there was no omission of the Roman Empire, which is again introduced here. Let us remember, then, that the
angel is not now speaking of Antiochus, nor does he make a leap forwards to Antichrist, as some think, but he means a perpetual series. Thus the faithful would be prepared for all assaults which might be made upon their faith, if this rampart had not been
interposed. The remainder of the verse now remains to be explained, }{\i\fs20\cf13 Even to the end of the wrath, because the decision has been made}{\i\fs20 . }{\fs20
The angel had narrated the perverseness of this king in not sparing the living God, but in darting his calumnies against him. He now adds, }{\i\fs20\cf13 He shall prosper even to the end of the wrath}{\i\fs20 . }{\fs20
The angel doubtless here meets the next trial which might utterly overwhelm the faithful, unless they hoped for some termination to it. By }{\i\fs20\cf13 wrath}{\i\fs20 }{\fs20 he does not mean
the rage of those who were sent as proconsuls into Asia and the East, or even the bitterness and rigor of the Roman people and Senate, but the word refers to God. We must remember, then, what I have previously impressed, namely, the sons of God are calle
d
upon to examine their faults, to humble themselves before God, without either murmuring or complaining when chastised by his rods. We know how impatient human nature is in bearing adversity, and how grudgingly men submit to the cross, not only stubbornly
refusing it, but openly rebelling against God. Hence those who are oppressed by his hand are always outrageous, unless he displays himself as their judge. The angel then here presents us with a reason why God did not rashly expose his Church to the lust o
f the impious; he only wished to exact the punishment due to their sins; and judgment ought always to begin at the house of God, as we learn from another prophet. (}{\fs20\cf13\super <231012>}{\fs20 Isaiah 10:12; }{\fs20\cf13\super <242529>}{\fs20
Jeremiah 25:29; }{\fs20\cf13\super <600417>}{\fs20 1 Peter 4:17.)
\par The conclusion, then, the angel, in the first place, exhorts the pious to repentance, and shews them how deservedly God laid his hand upon them, because it was absolutely necessary. He then mitigates what would otherwise have been too severe, by adding, }
{\i\fs20\cf13 till the end}{\i\fs20 , }{\fs20 or completion. The word signifies both consumption and end, but it here means end, or completion. The explanation next follows, }{\i\fs20\cf13 since the determination}{\i\fs20 , }{\fs20 or decision, }{
\i\fs20\cf13 has been made}{\i\fs20 , }{\fs20 says he. This means, God will not pursue his children to extremities without moderation
, but will bring their punishment to an end after they have been humbled. As we read in the 40th chapter of Isaiah, the time of their warfare was completed, when God pitied his Church, and freed it from the tyranny of its enemies. (}{\fs20\cf13\super
<234002>}{\fs20 Isaiah 40:2.) Is
aiah there speaks in the person of God; the Church had received double, meaning, sufficient punishment had been exacted. It almost implies his being displeased with himself for having been too severe against his Church, as we are familiar with the indulge
nce with which he usually treated his children. He says, then, in this passage, }{\i\fs20\cf13 Even to the end of the wrath}{\i\fs20 ; }{\fs20
meaning, the punishment should be but temporary, as God had prescribed a certain termination which should put an end to all their troubles and anxieties. It follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:37\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3150\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 37.}{
Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.\cell }{\b\f0 37. }{\f0 Et ad deos patrum suorum non attendet, et ad desiderium, }{\i\f0 vel, amorem,}{\f0
mulierum, et ad ullum Deum non attendet, quia super omne, }{\i\f0 super omnia,}{\f0 sese magnificabit.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3150\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par I do not wonder at those who explain this prophecy of Antiochus, experiencing some trouble with these words; for they cannot satisfy themselves, because this prediction of the angel\rquote
s was never accomplished by Antiochus, who did neither neglect all deities nor the god of his fathers. Then, with regard to the love of women, this will not suit this person. But it is easy t
o prove by other reasons already mentioned, the absence of all allusion here to Antiochus. Some refer this prophecy to the Pope and to Mohammed, and the phrase, the love of women, seems to give probability to this view. For Mohammed allowed to men the bru
t
al liberty of chastising their wives, and thus he corrupted that conjugal love and fidelity which binds the husband to the wife. Unless every man is content with a single wife, there can be no love, because there can be no conjugal happiness whenever riva
l
ry exists between the inferior wives. As, therefore, Mohammed allowed full scope to various lusts, by permitting a man to have a number of wives, this seems like an explanation of his being inattentive to the love of women. Those who think the Pope to be
i
ntended here remind us of their enforcing celibacy, by means of which the honor of marriage is trodden under foot. We know with what foulness the Roman Pontiffs bark when marriage is hinted to them, as we may see in the decrees of Pope Siricius, in the se
venth chapter of the first volume of the Councils.}{\fs20\cf1 }{\fs20\cf13\super f575}{\fs20
They quote the passage, Those who are in the flesh cannot please God; and thus compare marriage with fornication, thereby disgracefully and reproachfully throwing scorn upon an ordinance sanctioned by
God. We observe, then, some slight correspondence, but the remaining points will not suit this idea. Some assert that as Mohammed invented a new form of religion, so did the Pope; true indeed, but neither of them are intended here, and the reason is, bec
a
use God wished to sustain the spirits of his people until the first coming of Christ. Hence he predicts by his angel the sufferings to be endured by the Church until Christ was manifest in the flesh. We must now come to the Romans, of whom we began to exp
lain the passage.
\par The angel says, }{\i\fs20\cf13 The king shall pay no regard to the gods of his fathers.}{\i\fs20 }{\fs20
The application of this clause is at first sight obscure; but if we come to reflect upon the outrageous pride and barbarity of the Romans, we shall no longer doubt th
e meaning of the Prophets words. The angel states two circumstances; this king should be a despiser of all deities, and yet he should worship one god, while the singular and magnificent pomp displayed should exceed all common practices. These two points,
so apparently opposite, were found united in the Romans. Our explanation will appear clearer by adding the following verses,
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:38-39\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 38.}{ But in his estate shall he honor the God of forces: and
a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones, and pleasant desirable things.\cell }{\b\f0 38.}{\f0 Et Deum fortitudinum, }{\i\f0 vel, munitionum,}{\f0
in loco suo honorabit: et Deum quem non cognoverunt patres ejus honorabit cum auro, et argento, et lapide pretioso, et desiderabilibus,}{\f0\cf1 }{\f0\cf13\super f576}{\f0 }{\i\f0 hoc est, rebus omnibus pretiosis.}{\cell }\pard\plain
\ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 39.}{ Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge }{\i
and }{increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.\cell }{\b\f0 39.}{\f0
Et faciet adversus munitiones fortitudinum cum Deo alieno, quem agnoverit, multiplicabit gloriam, et dominari faciet eos in multis, et terram dividet pretio.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par As I have already hinted, at the first glance these statements seem opposed to each other; the king of whom we are now treating shall despise all deities, and yet shall worship a certain god in no ordinary way. This agrees very well with the Romans
, if we study their dispositions and manners. As they treated the worship of their deities simply as a matter of business, they were evidently destitute of any perception of the divinity, and were only pretenders to religion. Although other profane nation
s
groped their way in darkness, yet they offered a superstitious worship to some divinities. The Romans, however, were not subject to either error or ignorance, but they manifested a gross contempt of God, while they maintained the appearance of piety. We
gather this opinion from a review of their whole conduct. For although they fetched many deities from every}{\i\fs20 }{\fs20 quarter of the world, and worshipped in common with other nations Minerva, Apollo, Mercury, and others, yet}{\i\fs20 }{\fs20
we observe how they treated all other rit
es as worthless. They considered Jupiter as the supreme deity. But what was Jupiter to them in his own country? Did they value him a single farthing, or the Olympian deity? Nay, they derided both his worshippers and himself. What then really was their sup
reme god? why the glow of the Capitol; without the additional title of Lord of the Capitol, he was nobody at all. That title distinguished him as specially bound to themselves. For This reason the Prophet calls This Roman Jupiter}{\i\fs20\cf13
a god of bulwarks,}{\i\fs20 }{\fs20 or of po
wers. The Romans could never be persuaded that any other Jupiter or Juno were worthy of worship; they relied upon their own inherent strength, considered themselves of more importance than the gods, and claimed Jupiter as theirs alone. Because his seat wa
s
in their capital, he was more to them than a hundred heavenly rulers, for their pride had centered the whole power of the deity in their own capital. They thought themselves beyond the reach of all changes of fortune, and such was their audacity, that ev
e
ry one fashioned new deities according to his pleasure. There was a temple dedicated to fortune on horseback; for this gratified the vanity of the general who had made good use of it is cavalry, and obtained a victory by their means; and in building a tem
p
le to equestrian fortune, he wished the multitude to esteem himself as a deity. Then Jupiter Stator was a god, and why? because this pleased somebody else; and thus Rome became full of temples. One erected an image of fortune, another of virtue, a third o
f prudence, and a fourth of any other divinity, and every one dared to set up his own idols according to his fancy, till Rome was completely filled with them. In this way Romulus was deified; and what claim had he to this honor? If any one object here
\emdash other nations did the same \emdash
we admit it, but we also know in what a foolish, brutal, and barbarous state of antiquity they continued. But; the Romans, as I have already intimated, were not instigated to this manufacture of idols by either error or superstiti
on, but by an arrogant vanity which elevated themselves to the first rank among mankind, and claimed superiority over all deities. For instance, they allowed a temple to be erected to themselves in Asia, and sacrifices to be offered, and the name of deity
to be applied to them. What pride is here! Is this a proof of belief in the existence of either one god or many? Rome is surely the only deity, \emdash and she must be reverently worshipped before all others!
\par We observe then how the expression of this verse is very applicable to the Romans; }{\i\fs20\cf13 they worshipped the god of bulwarks}{\i\fs20 , }{\fs20
meaning, they claimed a divine power as their own, and only granted to their gods what they thought useful for their own purposes. With the view of claiming certain virtues as their own, they invented all kinds of deities according to their taste. I omit
t
he testimony of Plutarch as not quite applicable to the present subject. He says in his problems, it was unlawful to utter the name of any deity under whose protection and guardianship the Roman State was placed. He tells us how Valerius Soranus was carri
ed off for foolishly uttering that deity\rquote
s name, whether male or female. These are his very words. And he adds as the reason, their practice of using magical incantations in worshipping their unknown divinity. Again, we know in what remarkable honor they esteemed \'93the}{\i\fs20 }{\fs20
good goddess.\'94 The male sex were entirely ignorant of her nature, and none but females entered the house of the high priest, and there celebrated her orgies. And for what purpose? What was that \'93good goddess?\'94 Surely there always existed this }{
\i\fs20\cf13 god of bulwarks}{\i\fs20 , }{\fs20 since}{\i\fs20 }{\fs20
the Romans acknowledged no deity but their own selves. They erected altars to themselves, and sacrificed all kinds of victims to their own success and good fortune; and in this way they reduced all deities within their own sway, while
they offered them only the specious and deceptive picture of reverence. There is nothing forced in the expression of the angel, \emdash }{\i\fs20\cf13 he will pay no attention to the gods of his fathers;}{\i\fs20 }{\fs20
meaning, he will not follow the usual custom of all nations in retaining
superstitious ceremonies with error and ignorance. For although the Greeks were very acute, yet they did not dare to make any movement, or propose any discussions on religious matters. One thing we know to be fixed among them, to worship the gods which h
ad been handed down by their fathers. But the Romans dared to insult all religious with freedom and petulance, and to promote atheism as far as they possibly could. Therefore the angel says, he }{\i\fs20\cf13 should pay attention to the god of his fathers
}{\i\fs20 . }{\fs20 And why? They will have regard to themselves, and acknowledge no deity except their own confidence in their peculiar fortitude. I interpret the phrase, }{\i\fs20\cf13 the desire of women}{\i\fs20 , }{\fs20
as denoting by that figure of speech which puts apart for the whole, the barbarity of their manner
s. The love of women is a scriptural phrase for very peculiar affection; and God has instilled this mutual affection into the sexes to cause them to remain united together as long as they retain any spark of humanity. Thus David is said to have loved Jona
than beyond or surpassing the love of women. (}{\fs20\cf13\super <100126>}{\fs20
2 Samuel 1:26.):No fault is there found with this agreement, otherwise the love of David towards Jonathan would be marked with disgrace. We know how sacred his feelings were towards him, but \'93the love of women\'94 is here used }{\i\fs20 par}{\fs20 }{
\i\fs20 excellence, }{\fs20 implying the exceeding strength of this affection. As therefore God has appointed this very stringent bond of affection between the sexes as a natural bond of union throughout the human race, it is not surprising if all
the duties of humanity are comprehended under this word by a figure of speech. It is just as if the angel had said; this king of whom he prophesies should be impious and sacrilegious, in thus daring to despise all deities; then he should be so evil, as t
o
be utterly devoid of every feeling of charity. We observe then how completely the Romans were without natural affection, loving neither their wives nor the female sex. I need not refer to even a few examples by which this assertion may be proved. But thr
o
ughout the whole nation such extreme barbarity existed, that it ought really to fill us with horror. None can obtain an adequate idea of this, without becoming thoroughly versed in their histories; but whoever will study their exploits, will behold as in
a mirror the angel\rquote s meaning. This king, then, should cultivate neither piety nor humanity.
\par }{\i\fs20\cf13 And he shall not pay attention to other gods, because he shall magnify himself against them all.}{\i\fs20 }{\fs20 The cause is here assigned why this king should be a gross despiser
of all deities, and fierce and barbarous against all mortals, }{\i\fs20\cf13 because he should magnify himself above them all}{\i\fs20 . }{\fs20
That pride so blinded the Romans, as to cause them to forget both piety and humanity; and so this intolerable self-confidence of theirs was the
reason why they paid no honor to any deity, and trampled all mortals under foot. Humility is certainly the beginning of all true piety; and this seed of religion is implanted in the heart of man, causing them whether they will or not to acknowledge some d
eity. But the Romans were so puffed up by self-consequence,}{\i\fs20 }{\fs20 as to exalt themselves above every object of adoration, and to treat all religions with contemptuous scorn; and in thus despising all celestial}{\i\fs20 }{\fs20
beings, they necessarily}{\i\fs20 }{\fs20 looked down on all mankind, which was literally and notoriously the fact. Now, the second clause is opposed to this, }{\i\fs20\cf13 He shall worship or honor the god of fortitude\rquote s}{\i\fs20 . }{\fs20
He had previously used this word of the Temple, but this explanation does not seem suitable here, because the angel had before expressed the unity of God, while he now enumerates many gods. But the angel uses the word \'93fortitude\rquote s,\'94 or \'93
munitions,\'94}{\i\fs20 }{\fs20 for that perverse confidence by which the Romans were puffed up, and were induced to treat both God and men as nothing hi comparison to themselves. How then did these two points agree \emdash
the contempt of all deities among the Romans, and yet the existence of some worship? First, they despised all tradition respecting the gods, but afterwards they raised themselves above every cel
estial object, and becoming ashamed of their barbarous impiety, they pretended to honor their deities. But where did they seek those deities, as Jupiter for instance, to whom all the tribe of them were subject? why, in their own capitol. Their deities wer
e the offspring of their own imaginations, and nothing was esteemed divine but what pleased themselves. }{\i\fs20\cf13 Hence}{\i\fs20 }{\fs20 it is said, }{\i\fs20\cf13 He shall honor him in his own place.}{\i\fs20 }{\fs20
Here the angel removes all doubt, by mentioning the place in which this god of fortitude\rquote s should be honored. The Romans venerated other deities wherever they met with them, but this was mere outward pretense.}{\i\fs20 }{\fs20
Without doubt they limited Jupiter to his own capitol and city; and whatever they professed respecting other divinities, there was no true religion in them, because they adored themselves in preference to those fictitious beings. Hence }{\i\fs20\cf13
he shall worship the god of ramparts in his place, and shall honor a strange god whom his fathers knew not}{\i\fs20 .}{\fs20\cf1 }{\fs20\cf13\super f577}{\i\fs20
\par }{\fs20 Again, }{\i\fs20\cf13 He shall honor him in gold, and silver, and precious stones, and all desirable things}{\i\fs20 ; }{\fs20
meaning, he shall worship his own deity magnificently and with remarkable pomp. And we know how the riches of the whole world were heaped together to ornament their temples. For as soon as any one purposed to ere
ct any temple, he was compelled to seize all things in every direction, and so to spoil all provinces to enrich their own temples. Rome, too, did not originate this splendor for the sake of superstition, but only to raise itself and to become the admirati
o
n of all nations; and thus we observe how well this prophecy is explained by the course of subsequent events. Some nations, in truth, were superstitious in the worship of their idols, but the Romans were superior to all the rest. When first they became ma
s
ters of Sicily, we know what an amount of wealth they abstracted from a single city. For if ever any temples were adorned with great and copious splendor and much riches, surely they would confess the extreme excellence of those of Sicily. But Marcellus s
t
ripped almost all temples to enrich Rome and to ornament the shrines of their false deities. And why so? Was it because Jupiter, and Juno, and Apollo, and Mercury, were better at Rome than elsewhere? By no means; but because he wished to enrich the city,
and to turn all sorts of deities into a laughingstock, and to lead them in triumph, to shew that there was no other deity or excellence except at Rome, the mistress of the world. He afterwards adds, }{\i\fs20\cf13 He shall perform}{\i\fs20 . }{\fs20
Here, again, the angel seems to speak of
prosperity. Without doubt he would here supply courage to the pious, who would otherwise vacillate and become backsliders when they observed such continued and incredible success, in a nation so impious and sacrilegious, and remarkable for such barbarous
cruelty. Hence he states how the Romans should obtain their ends in whatever they attempted, if their fortitude should prevail, as if it were their deity. Although they should despise all deities, and only fabricate a god for themselves through a spirit o
f ambition; yet even this should bring them success. This is now called a }{\i\fs20 foreign deity. }{\fs20
Scripture uses this word to distinguish between fictitious idols and the one true God. The angel seems to say nothing which applies especially to the Romans. For the At
henians and Spartans, the Persians and the Asiatics, as well as all other nations, worshipped strange gods. What, then, is the meaning of the name? for clearly the angel did not speak after the ordinary manner. He calls him }{\i\fs20 strange, }{\fs20
as he was not handed do
wn from one to another; for while they boasted vainly in their veneration of the idols received from their ancestors, together with all their sacred institutions and their inviolable rites, yet they inwardly derided them, and did not esteem them worth a s
traw, but only wished to retain some fallacious form of religion through a sense of shame. We remember the saying of Cato concerning the augurs, \'93I wonder when one meets another how he can refrain from laughing!\'94
thus shewing how he ridiculed them. If any one had asked Cato either in the senate or privately, What think you of the augurs and all our religion? he would reply, \'93
Ah! let the whole world perish before the augurs; for these constitute the very safety of the people and of the whole republic: we received them from our ancestors, therefore let us keep them for ever!\'94
Thus that crafty fellow would have spoken, and thus also would all others. But while they prated thus to each other, they were not ashamed to deny the existence of a Deity, and so to ridic
ule whatever had been believed from the very beginning, as entirely to reduce to nothing the traditions received from their forefathers. It does not surprise us to find the angel speaking of a }{\i\fs20 strange god }{\fs20
which was worshipped at Rome, not, as I have said, through superstition or mistake, but only to prevent their barbarity from becoming abominable throughout the world. }{\i\fs20\cf13 That God,}{\i\fs20 }{\fs20 says he, }{\i\fs20\cf13
whom he had acknowledged}{\i\fs20 : }{\fs20 great weight is attached to this word. The angel means, that the whole divinity rested on the o
pinion and will of the sovereign people, because it was agreeable to its inclination, and promoted its private interest. As the plan of worshipping any gods would be approved, and they would pride themselves in their own pleasure, they should boast with g
r
eat confidence, that there could be no piety but at Rome. But why so? Because they acknowledge strange gods, and determine and decree the form of worship which was to be preserved. The angel thus places the whole of the religion of Rome in lust, and shews
them to be impure despisers of God.
\par He afterwards says, }{\i\fs20\cf13 He shall multiply the glory}{\i\fs20 . }{\fs20 This may be referred to God, but I rather approve of a different interpretation. The Romans should acquire great wealth for themselves, and should increase wonderfully in
opulence, in the magnitude of their empire, and in all other sources of strength. Therefore }{\i\fs20\cf13 they shall multiply the glory}{\i\fs20 , }{\fs20
meaning, they shall acquire new territories, and increase their power, and accumulate a multitude of treasures. This explanation fits in very well with the close of the verse, where he adds,}{\i\fs20\cf13 he shall make them rule far and wide}{\i\fs20 . }
{\fs20 This is a portion of that glory which this king shall heap upon himself, for he should be superior to the kings over many lands, and should distribute the booty which he had acquired, and that, too, }{\i\fs20\cf13 for a price}{\i\fs20 . }{\fs20
He says, therefore, }{\i\fs20 he }{\i\fs20\cf13 shall make them rule over many}{\i\fs20 ; }{\fs20 for the relative is without a subject, which is a frequent practice of the Hebrews. Whom, then, should the Roman king, or the Roman empire, thus caus
e to have dominion? Whoever rendered them any assistance should receive his reward from a stranger, as we know Eumenes to have been enriched by the booty and spoil of Antiochus. The provinces also were distributed according to their will. The island was g
iven up to the Rhodians, while a kingdom was wrested from another, and the }{\i\fs20 A}{\fs20
Etolians enlarged their dominions. As each party labored hard for their benefit, and incurred large expenses, so the Romans conferred riches upon them. After conquering Antiochus, t
hey became the more liberal towards Attalus and Eumenes, and thus they became masters of the greater part of Asia. Again, when they had deprived Nabis, the tyrant of Sparta, of the greater part of his territories, those who had taken care to gratify the R
omans, were favored with the spoils they had seized from him. We have another instance in the favor\rquote
s conferred upon Massinissa after the conquest of Carthage; for after being expelled from his own kingdom, his dominion extended far and wide throughout the
continent of Africa: after being deprived of his paternal sovereignty, he had not a spot in the world on which to plant his foot until they bestowed upon him what they had seized from the Carthaginians. And how did they manage this? }{\i\fs20\cf13
They shall divide the soil for a price}{\i\fs20 , }{\fs20 says the angel; thus obliquely reproving the cunning of the senate and Roman people, because they did not give away these ample dominions gratuitously; they woul
d willingly have devoured whatever they had acquired, but they found it better policy to sell them than to retain them. They did not sell at any fixed price \emdash for the word \'93price\'94}{\i\fs20 }{\fs20
here need not be restricted to a definite sum of money \emdash but displayed their
avarice, and sold and distributed for the sake of gain, just as much as if all these territories had been immediately reduced into provinces of their empire. They had need of great resources; it was objectionable to continue their garrison in perpetuity
i
n the cities of Greece, and hence they proclaim perfect freedom through them all. But what sort of liberty was this? Each state might choose its senate according to the pleasure of the Romans, and thus as each acquired rank and honor in his own nation, he
would become attached and enslaved to the Roman people. And then, in this condition of affairs, if any war should spring up, they sought aid from these friends and allies. For had they been only confederate, the Romans would never have dared to exact so m
uch from each tributary state. Let us take the case of the Carthaginians. After being reduced by many exaction\rquote
s to the lowest pitch of poverty, yet when the Romans made war against Philip and Macedon, and against Antiochus, they demanded ships from these a
llies. They demanded besides, as a subsidy, an immense quantity of gold, silver, provisions, garments, and armor, till at length these wretched Carthaginians, whose very life-blood the Romans had drained, still sent for the war whatever gold they had rema
ining, and all they could scrape together. Thus Philip king of Macedon is compelled to destroy himself, by plunging his own sword into his body; for every state of Greece was forced to contribute its own portion of the expenses of the war.
\par We perceive, then, how }{\i\fs20\cf13 the lands were divided for a price,}{\i\fs20 }{\fs20 each with regard to its own utility, not by fixing a certain defined money value, but according to the standard of political expediency.}{\i\fs20 }{\fs20
And what kind of bargaining did they afterwards mutually execute? We have an
instance of it in the prevalence of proscription among the Romans, by which they turned their rapacity against their own vitals. They had previously confiscated the goods of their enemies. Philip, for instance, was forced to pay a large sum of money to re
purchase the name of king and the portion of territory which remained his own. Antiochus and the Carthaginians were subject to the same hardship. The Romans, in short, never conquered}{\i\fs20 }{\fs20
any one without exhausting both the monarch and his dominions to satisfy their insatiable avarice and cupidity. We now perceive }{\i\fs20\cf13 how they divided the lands for a price}{\i\fs20 , }{\fs20 holding all kings in subjection to themselves,}{
\i\fs20 }{\fs20 and bestowing largesses upon one from the property of another.
\par We now perceive the angel\rquote s meaning throughout this verse, }{\i\fs20\cf13 The King should be so powerful as to bestow dominion on whomsoever he pleased in many}{\i\fs20 }{\fs20
and ample territories, but not gratuitously. We have had examples of some despoiled of their royal dignity and power, and of others resto
red to the authority of which they had been deprived. Lucullus, for instance, chose to eject one king from his dominions, while another general restored him to his possessions. A single Roman citizen could thus create a great monarch; and thus it often ha
p
pened. Claudius proposed to the people to proscribe the king of Cyprus, although he was of the royal race; his father had been the friend and ally of the Roman people, he had committed no crime against the Roman empire, and there was no reason for declari
n
g war against him. Meanwhile he remained in security at home, while none of those ceremonies by which war is usually declared took place. He was proscribed in the market-place by a few vagabonds, and Cato is immediately sent to ravage the whole island. He
took possession of it for the Romans, and this wretched man is compelled to cast himself into the sea in a fit of despair. We observe, then, how his prediction of the angel was by no means in vain; the Roman proconsuls distributed kingdoms and provinces,
}{\i\fs20\cf13 but yet for a price}{\i\fs20 , }{\fs20 for they seized everything in the world, and drew all riches, all treasures, and every particle of value into the whirlpool of their unsatisfied covetousness. We shall put off the remainder.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, as in all ages t
he blindness of mankind has been so great as to lead them to worship thee erroneously and superstitiously, and since they manifest such duplicity and pride as to despise thy name, and also the very idols which they have fashioned for themselves: Grant, I
p
ray thee, that true piety may be deeply rooted in our hearts. May the fear of thy name be so engraven within us, that we may be sincerely and unreservedly devoted to thee. May each of us heartily desire to glorify thy name, and may we endeavor to lead our
brethren in the same course. Do thou purge us more and more from all dissimulation, until at length we arrive at that perfect purity which is laid up for us in heaven, through Jesus Christ our Lord. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Sixty-Fourth
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:40\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3960\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 40.}{
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into
the countries, and shall overflow and pass over.\cell }{\b\f0 40.}{\f0 Et im tempore finis configet cum eo rex austri, et tanquam turbo iruet rex aquilonis, cum curru et equitibus, et navibus multis: et veniet in terras, et exundabit, et transibit, }{
\i\f0 pervadet}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3960\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par As to the time here mentioned, it is a certain or predetermined period\rquote the kings of the south and the north we have already shewn to refer to Egypt and Syria, such being their position with respect to Judea. The word }{\f30\fs20\cf10 jgn}{\fs20 }
{\i\fs20 neech, confliget, }{\fs20 is literally he shall \'93push with the horns,\'94 while the word translated, \'93he shall rush as a whirlwind,\'94 is deduced from }{\f30\fs20\cf10 r[\'e7}{\fs20 }{\i\fs20 segner, }{\fs20 \'93to}{\i\fs20 }{\fs20
be stormy.\'94 The angel here predicts the numerous victories by means of which the Romans should extend their empire far and wide, although not without great difficulties and dangers. He states, }{\i\fs20\cf13
The king of the south should carry on war with the Romans for a definite period}{\i\fs20 . }{\fs20 I dare not fix the precise time intended by the angel. So great was the power of Egypt, that had the kings of that cou
ntry relied upon their native resources, they might have summoned courage to make war upon the Romans. Gabinius the proconsul led his army there for the sake of restoring Ptolemy. He expelled Archelaus without much trouble, and then like a mercenary he ri
s
ked his life and his fame there, as well as his army. Caesar was in danger there, after vanquishing Pompey; then Antony next made war upon Augustus, assisted by the forces of Cleopatra; then Egypt put forth all her strength, and at his failure was reduced
herself to a province of Rome. The angel did not propose to mark a continued series of times, but only briefly to admonish the faithful to stand firm amidst those most grievous concussions which were then at hand. Whatever be the precise meaning, the ange
l
doubtless signified the difficult nature of the struggle between the Romans and the Egyptians. I have already stated the witness of history to the fact, that the Egyptians never made war against the Romans in their own name; sometimes events were so conf
used that the Egyptians coalesced with the Syrians, and then we must read the words conjointly \emdash
thus the king of the south, assisted by the king of the north, should carry on war with the Romans. The angel thus shews us how the king of Syria should furnish
greater forces and supplies than the Egyptian monarch, and this really happened at the beginning of the triumvirate. He states next, }{\i\fs20\cf13 The king of the south}{\i\fs20 }{\fs20 should come }{\i\fs20\cf13
with chariots and horses and many ships.}{\i\fs20 }{\fs20 Nor is it necessary here to indicate the precis
e period, since the Romans carried on many wars in the east, during which they occupied Asia, while a part of Libya fell to them by the will of its king without arms or force of any kind.
\par With reference to these two kingdoms which have been so frequently m
entioned, many chiefs ruled over Syria within a short period. First one of the natives was raised to the throne and then another, till the people grew tired of them, and transferred the sovereignty to strangers. Then Alexander rose gradually to power, and
ultimately acquired very great}{\i\fs20 }{\fs20
fame: he was not of noble birth, for his father was of unknown origin. This man sprang from an obscure family, and at one period possessed neither authority nor resources. He was made king of Syria, because he pretended to be
the son of Seleucus, and was slain immediately, while his immediate successor reigned for but a short period. Thus Syria passed over to the Romans on the death of this Seleucus. Tigranes the king of Armenia was then sent for, and he was made ruler over S
y
ria till Lucullus conquered him, and Syria was reduced to a province. The vilest of men reigned over Egypt. Physcon, who was restrained by the Romans when attempting to wrest Syria from the power of its sovereign, was exceedingly depraved both in body and
mind and hence he obtained this disgraceful appellation. For the word is a Greek one, equivalent to the French }{\i\fs20 andouille; }{\fs20 for }{\i\fs20 physce }{\fs20
means that thicker intestine into which the others are usually inserted. This deformity gave rise to his usual name, signifying \'93pot-bellied,\'94
implying both bodily deformity and likeness to the brutes, while he was not endowed with either intellect or ingenuity. The last king who made the Romans his son\rquote s guardians, received the name of Auletes, and Cicero uses this epithet of \'93
flute-player,\'94}{\i\fs20 }{\fs20
because he was immoderately fond of this musical instrument In each kingdom then there was horrible deformity, since those who exercised the royal authority were more like dogs or swine than mankind. Tigranes, it is well known, gave the Ro
mans much trouble. On the other side, Mithridates occupied their attention for a very long period, and with various and opposite success. The Romans throughout all Asia were at one period put to the sword, and when a close engagement was fought, Mithridat
e
s was often superior, and he afterwards united his forces with those of Tigranes, his father-in-law. When Tigranes held Armenia, he was a king of other kings, and afterwards added to his dominions a portion of Syria. At length when the last Antiochus was
set over the kingdom of Syria by Lucullus, he was removed from his command by the orders of Pompey, and then, as we have stated, Syria became a province of Rome. Pompey crossed the sea, and subdued the whole of Judea as well as Syria\rquote
he afterwards entered the Temple, and took away some part of its possessions, but spared the sacred treasures. Crassus succeeded him \emdash
an insatiable whirlpool, who longed for this province for no other reason than his unbounded eagerness for wealth. He despoiled the Temple at J
erusalem; and lastly, after Cleopatra was conquered, Egypt lost its royal race, and passed into a Roman province. If the Romans, had conquered a hundred other provinces, the angel would not have mentioned them here; for I have previously noticed his speci
al regard to the chosen people. Therefore he dwells only on those slaughters which had more or less relation to the wretched Jews. First of all he predicts the great contest which should arise between the kings of Egypt and Syria, }{\i\fs20\cf13
who should come on like a whirlwind}{\i\fs20 , }{\fs20 while the Romans }{\i\fs20\cf13 should rush upon the lands like a deluge, and pass over them}{\i\fs20 . }{\fs20
He compares the king of Syria to a whirlwind, for at first he should rush on impetuously, filling both land and sea with his forces. Thus he should possess a well-man
ned fleet, and thus excite fresh terrors, and yet vanish away rapidly like a whirlwind. But the Romans are compared to a deluge. The new king of whom he had spoken }{\i\fs20 should come, }{\fs20 says he, }{\i\fs20\cf13 and overflow}{\i\fs20 , }{\fs20
burying all the forces of both Egypt and Syria; implying the whole foundations of both realms should be swept away when the Romans passed over them. }{\i\fs20\cf13 He shall pass over}{\i\fs20 , }{\fs20
he says; meaning, wherever they come, the way shall be open for them and nothing closed against them. He will repeat this idea in another form. He does not speak now of one region only, but says, }{\i\fs20\cf13 they should come over the lands,}{\i\fs20 }
{\fs20 implying a wide-spread desolation, while no one should dare to oppose them by resisting their fury.
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:41-42\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 41.}{ He shall enter also into the glorious land, and many }{\i countries }{
shall be overthrown: but these shall escape out of his hand, }{\i even }{Edom, and Moab, and the chief of the children of Aremort.\cell }{\b\f0 41.}{\f0 Et veniet in terram desiderii, et multae, }{\i\f0 regiones scilicet,}{\f0
cadent, et hae evadent e manu ejus, Edom, Moab, et principium filiorum Ammon.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 42.}{
He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape.\cell }{\b\f0\expnd0\expndtw-4 42. }{\f0\expnd0\expndtw-4 Et mittet, }{\i\f0\expnd0\expndtw-4 hoc est, extendet, }{\f0\expnd0\expndtw-4
manum suam in terras, et terra }{\f0 AEgypti non erit in evasionem.}{\f0\cf1 }{\f0\cf13\super f578}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The land of Judea is called the pleasant or desirable land, because God thought it worthy of his peculiar favor. He chose it for his dwelling-place, called it his resting-place, and caused his blessing to remain in it. In this verse also, regions are trea
ted, and not merely cities, as the regions of Edom and of Moab. After the angel had briefly predicted the occurrence of the most grievous wars with the Romans, he now adds what he had briefly commenced in the last verse, \emdash
namely their becoming conquerors of all nations. }{\i\fs20\cf13 They shall come}{\i\fs20 , }{\fs20 he says, }{\i\fs20\cf13 into the desirable land}{\i\fs20 . }{\fs20
This is the reason why the angel prophesies of the Roman empire, for he was not sent to explain to Daniel the history of the whole world, but to retain the faithful in their allegiance, and
to persuade them under the most harassing convulsions to remain under the protection and guardianship of God. For this reason he }{\i\fs20 states, \emdash }{\i\fs20\cf13 they shall come into the desirable land}{\i\fs20 . }{\fs20
This would be a dreadful temptation, and might overthrow all feelings of pie
ty, as the Jews would be harassed on all sides, first by the Syrians and then by the Egyptians. And we know with what cruelty Antiochus endeavored not only to oppress but utterly to blot out the whole nation. Neither the Syrians nor the Egyptians spared t
hem. The Romans came almost from the other side of the globe; at first they made an alliance with these states, and then entered Judea as enemies. Who would have supposed that region under God\rquote
s protection, when it was so exposed to all attacks of robbery and oppression? Hence it was necessary to admonish the faithful not to fall away through this utter confusion.
\par }{\i\fs20\cf13 They shall come}{\i\fs20 , }{\fs20 then, }{\i\fs20\cf13 into the desirable land, and many regions shall fall; }{\fs20 meaning, no hope should remain for the Jews after the arrival of the
Romans, as victory was already prepared to their hand. The angel\rquote
s setting before the faithful this material for despair was not likely to induce confidence and comfort, but. as they were aware of these divine predictions, they knew also that the remedy wa
s prepared by the same God who had admonished them by means of the angel. It was in his power to save his Church from a hundred deaths. This prophecy became an inestimable treasury, inspiring the faithful with the hope of the promised deliverance. The ang
el will afterwards add the promise intended to support and strengthen and revive their drooping spirits. But he here announces that God\rquote
s aid should not immediately appear, because he would give the Romans full permission to exercise a cruel sway, tyranny, and robbery, throughout the whole of Asia and the East. He says, }{\i\fs20\cf13
The lands of Edom, Moab, and a portion of Ammon should escape from their slaughter}{\i\fs20 . }{\fs20 This trial would in no slight degree affect the minds of the pious: What does he mean? He suffers the land
that he promised should be at rest, to be now seized and laid waste by its enemies! The land of Moab is at peace and enjoys the greatest tranquillity, and the condition of the sons of Ammon is prosperous! We should here bear in mind what the prophets say
of these lands: Esau was banished into the rugged mountains, and God assigned to the Moabites a territory beyond the borders of the land of blessings. (}{\fs20\cf13\super <390103>}{\fs20
Malachi 1:3.) The Jews alone had any peculiar right and privilege to claim that territory in whic
h the Lord had promised them perfect repose. Now, when Judea is laid waste and their foes according to their pleasure not only seize upon everything valuable in the city and the country, but seem to have a special permission to ravage the land at their wi
ll, what could the Jews conjecture? The angel therefore meets this objection, and alleviates these feelings of anxiety to which the faithful could be subject from such slaughters. He states that the territories of }{\i\fs20 Edom }{\fs20 and }{\i\fs20
Moab, }{\fs20 and of the }{\i\fs20\cf13 children of Ammon}{\i\fs20 , }{\fs20 should be tranquil and safe from those calamities. By the expression, }{\i\fs20\cf13 to the beginning of the children of Ammon}{\i\fs20 , }{\fs20
he most probably refers to that, retreat whence the Ammonites originated. For doubtless the Romans would not have spared the Ammonites unless
they had been concealed among the mountains, for every district in the neighborhood of Judea was subject to the same distress. Those who interpret this passage of Antichrist, suppose safety to be extended only to that portion of the faithful who shall es
cape from the world and take refuge in the deserts. But there is no reason in this opinion, and it is sufficient to retain the sense already proposed as the genuine one. He afterwards adds, }{\i\fs20\cf13
The Romans should send their army into the land, and even in the land of Egypt, they should not escape}{\i\fs20 . }{\fs20
The angel without doubt here treats of the numerous victories which the Romans should obtain in a short time. They carried on war with Mithridates for a long period, and then Asia was almost lost; but they soon afterwar
ds began to extend their power, first over all Asia Minor, and then over Syria; Armenia was next added to their sway, and Egypt after that: meanwhile this was but a moderate addition, till at length they ruled over the Persians, and thus their power becam
e formidable. Wherefore this prophet was fulfilled by }{\i\fs20\cf13 their extending their power over many regions, and by the land of Egypt becoming a portion of their booty}{\i\fs20 . }{\fs20 It follows:
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:43\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 43.}{ But he shall h
ave power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians }{\i shall be }{at his steps.\cell }{\b\f0 43.}{\f0 Et dominabitur thesauris auri, et argenti, et omnibus desiderabilibus}{
\f0\cf1 }{\f0\cf13\super f579}{\f0 AEgypti, et Lybiae, et Aethiopiae ingressibus suis.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par I have previously stated that though the language applies to a single king, yet a kingdom is to be understood, and our former observations are here confirmed. Although many nations should endeavor to r
esist the Romans, they should yet be completely victorious, and finally acquire immense booty. Their avarice and covetousness were perfectly astonishing; for he says, }{\i\fs20\cf13
they should acquire dominion over the treasures of gold and silver, and should draw to themselves all the precious things of Egypt, Libya, and Ethiopia; and that, too, in their footsteps.}{\i\fs20 }{\fs20
In these words he more clearly explains our previous remarks upon the emblem of the deluge. All lands should be laid open to them; although the cities were f
ortified, and would thus resist them by their closed gates, yet the way should be open to them, and none should hinder them from bursting forth over the whole east, and subduing at the same time cities, towns, and villages. This we know to have been actua
lly accomplished. Hence there is nothing forced in the whole of this context, and the prophecy is fairly interpreted by the history. He afterwards adds, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:44\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 44.}{
But tidings out of the east and out of the north shall trouble him therefore he shall go forth with great fury to destroy, and utterly to make away many.\cell }{\f0 44. Rumores vero,}{\f0\cf1 }{\f0\cf13\super f580}{\f0
terrebunt eum ab oriente, et ab aquilone: egredieturque cum ira magna, ut perdat et internecione deleat multos.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033
{\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt
\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel\rquote s narrative seems here to differ somewhat from the preceding one, as the Romans should not succeed so completely as to avoid being arrested in the midst of their victorious course. He says, }{\i\fs20\cf13 they shall be frigh
tened by rumors}{\i\fs20 , }{\fs20 and the events suit this case, for although the Romans subdued the whole east with scarcely}{\i\fs20 }{\fs20
any trouble, and in a few years, yet they were afterwards checked by adversity. For Crassus perished miserably after spoiling the temple, and destr
oyed himself and the flower of the Roman army; he was conquered at Carrse, near Babylon, in an important engagement, through betrayal by a spy in when he had placed too much confidence.}{\i\fs20 }{\fs20
Antony, again, after dividing the world into three parts between himself, and Octavius, and Lepidus, suffered miserably in the same neighborhood against the Parthians. We are not surprised at the angel\rquote s saying, }{\i\fs20\cf13
The Romans should be frightened from the east and the north}{\i\fs20 , }{\fs20 as this really came to pass. Then he adds, }{\i\fs20\cf13 they should come in great wrath}{\i\fs20 ; }{\fs20
meaning, although they should lose many troops, yet this severe massacre should not depress their spirits. When their circumstances were desperate, they were excited to fury like savage beasts of prey,}{\i\fs20 }{\fs20 until they rushed upon their ow
n destruction. This came}{\i\fs20 }{\fs20 to pass more especially}{\i\fs20 }{\fs20 under the reign of Augustus; for a short period he contended successfully}{\i\fs20 }{\fs20 with the Parthians, and compelled}{\i\fs20 }{\fs20
them to surrender. He then imposed upon them conditions of peace; and as the Roman eagles had been
carried into Persia, much to their disgrace, he compelled this people to return them. By this compulsion he blotted out the disgrace which they had suffered under Antony. We see, then, how exceedingly well this suits the context, \emdash }{\i\fs20 }{
\i\fs20\cf13 the Romans shall come with great wrath to destroy many}{\i\fs20 ; }{\fs20 as the Parthians expected to enjoy tranquillity:for many ages, and to be perfectly free from any future attempt or attack from the Romans. It now follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 11:45\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3960\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 45.}{
And he shall plant the tabernacles of his palaces between the seas in the glorious holy mountain: yet he shall come to his end, and none shall help him.\cell }{\b 45.}{
Et figet tabernacula palatii sui inter maria ad montem desiderii sanctitatis, et veniet ad finem suum, et non auxiliator ei.\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3960\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel at length concludes with the settled sway of the Romans
in Asia Minor and the regions of the coast, as well as in Syria, Judea, and Persia. We have already shewn how everything here predicted is related by profane historians, and each event is well known to all who are moderately versed in the knowledge of tho
se times. We must now notice the phrase, The Roman king }{\i\fs20\cf13 should fix the tents of his palace}{\i\fs20 . }{\fs20
This expression signifies not only the carrying on of the war by the Romans in the east, but their being lords of the whole of that region. When he had said they sho
uld fix their tents according to the usual practice of warfare, he might have been content with the usual method of speech, but he contrasts the word \'93palace\'94
with frequent migrations, and signifies their not measuring their camp according to the usage of
warfare, but their occupying a fixed station for a permanence. Why then does he speak of tents? Because Asia was not the seat of their empire; for they were careful in not attributing more dignity to any place than was expedient for themselves. For this r
eason the proconsuls took with them numerous attendants, to avoid the necessity of any fixed palace they had their own tents, and often remained in such temporary dwellings as they found on their road. This language of the angel \emdash }{\i\fs20\cf13
they shall fix the tents of their palace}{\i\fs20 \emdash }{\fs20
will suit the Romans exceedingly well, because they reigned there in tranquillity after the east was subdued; and yet they had no fixed habitation, because they did not wish any place to become strong enough to rebel against them. When he says, }{
\i\fs20\cf13 between the seas}{\i\fs20 , }{\fs20 some think the Dead}{\i\fs20 }{\fs20
Sea intended, and the Lake of Asphalt, as opposed to the Mediterranean Sea. I do not hesitate to think the Persian Sea is intended by the angel. He does not say the Romans should become masters of all the lands l
ying between the two seas, but he only says }{\i\fs20\cf13 they should fix the tents of their palace between the seas}{\i\fs20 ; }{\fs20
and we know this to have been done when they held the dominion between the Euxine and the Persian Gulf. The extent of the sway of Mithridates is well kn
own, for historians record twenty-two nations as subject to his power. Afterwards, on one side stood Asia Minor, which consisted of many nations, according to our statement elsewhere, and Armenia became theirs after Tigranes was conquered, while Cilicia,
t
hough only a part of a province, was a very extensive and wealthy region. It had many deserts and many stony and uncultivated mountains, while there were in Cilicia many rich cities, though it did not form a single province, like Syria and Judea, so that
it is not surprising when the angel says the Romans }{\i\fs20\cf13 should fix their tents between the seas}{\i\fs20 , }{\fs20
for their habitation was beyond the Mediterranean Sea. They first passed over into Sicily and then into Spain; thirdly, they began to extend their power into Greece
and Asia Minor against Antiochus, and then they seized upon the whole east. On the one shore was Asia Minor and many other nations; and on the other side was the Syrian Sea, including Judea as far as the Egyptian Sea. We observe, then, the tranquillity o
f the Roman empire }{\i\fs20\cf13 between the seas}{\i\fs20 , }{\fs20 and yet it had no permanent seat there, because the proconsuls spent their time as foreigners in the midst of a strange country.
\par At length he adds}{\i\fs20\cf13 , They should come to the mountain of the desire of holiness}{\i\fs20 . }{\fs20 I have alrea
dy expressed the reason why this prophecy was uttered; it was to prevent the novelty of these events from disturbing the minds of the pious, when they saw so barbarous and distant a nation trampling upon them, and ruling with pride, insolence, and cruelty
.
When, therefore, so sorrowful a spectacle was set before the eyes of the pious, they required no ordinary supports lest they should yield to the pressure of despair. The angel therefore predicts future events, to produce the acknowledgment of nothing rea
lly happening by chance; and next, to shew how all these turbulent motions throughout the world are governed by a divine power. The consolation follows, }{\i\fs20\cf13 they shall come at length to their end, and no one shall bring them help}{\i\fs20 . }{
\fs20 This was not fulfilled immedia
tely, for after Crassus had despoiled the temple, and had suffered in an adverse engagement against the Parthians, the Romans did not fail all at once, but their monarchy flourished even more and more under Augustus. The city was then razed to the ground
b
y Titus, and the very name and existence of the Jewish nation all but; annihilated. Then, after this, the Romans suffered disgraceful defeats; they were east out of nearly the whole east, and compelled to treat with the Parthians, the Persians, and other
n
ations, till their empire was entirely ruined. If we study the history of the next hundred years no nation will be found to have suffered such severe punishments as the Romans, and no monarchy was ever overthrown with greater disgrace. God then poured suc
h fury upon that nation as to render them the gazing-stock of the world. Tim angel\rquote s words are not in vain, }{\i\fs20\cf13 their own end should soon come}{\i\fs20 ; }{\fs20
after they had devastated and depopulated all lands, and penetrated and pervaded everywhere, and all the world had given themselves up to their power, then the Romans became utterly ruined and swept away. }{\i\fs20\cf13 They should have gone to help them}
{\i\fs20 . }{\fs20 Without doubt this prophecy may be here extended to rite promulgation of the gospel; for although Christ was born about one age befo
re the preaching of the gospel, yet he truly shone forth to the world by means of that promulgation. The angel therefore brought up his prophecy to that point of time. He now subjoins, \emdash }{\cs24\fs20\cf1
\par }\pard\plain \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs48\cf2\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cs24\caps0\v\f2\fs20\cf6
\par }\pard \s64\qc \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {CHAPTER 12
\par }\pard \s64\ql \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:1\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 1.}{
And at that time shall Michael stand up, the great prince which standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation }{\i even, }{to t
hat same time: and at that time thy people shall be delivered, every one }{\i that shall be }{found written in the book.\cell }{\b\f0 1.}{\f0
Et tempore illo stabit Michael princeps, magnus stans pro filiis populi tui, et erit tempus afflictionis, quale non fuit abesse gentem, }{\i\f0 hoc est, ex quo coeperunt esse gentes,}{\f0
ad tempus illud usque: et tempore illo servabitur populus tuus quicunque inventus fuerit scriptus in libro.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {
\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt
\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The angel no longer relates future occurrences specially, but proclaims God to be in general the guardian of his Church, so as to preserve it wonderfully amidst many difficulties and dreadful commotion\rquote
s, as well as in the profound darkness of disaster and
death. This is the meaning of this sentence. This verse consists of two parts: the first relates to that most wretched period which should be full of various and almost numberless calamities; and the second assures us of God\rquote
s never-failing protection and
preservation of his Church by his own innate power. In this second part the promise is restricted to the elect, and thus a third clause may be distinguished, but it is only an addition to the second just mentioned. At the close of the verse, the angel pr
esents us with a definition of the Church, as many professed to be God\rquote s people who were not really so. He says, }{\i\fs20\cf13 Michael, the prince of the people, should stand up}{\i\fs20 . }{\fs20 Then he states the reason, }{\i\fs20\cf13
The calamities of that period should be such as were never witnessed from the beginning of the world}{\i\fs20 . }{\fs20 As he addresses Daniel, he says, }{\i\fs20\cf13 sons of thy people}{\i\fs20 ; }{\fs20
for he was one of the sons of Abraham, and the nation from which Daniel sprang was in that sense \'93his.\'94}{\i\fs20 }{\fs20 From this it follows that the calamities of which he will by a
nd bye treat, belong to the true Church, and not to the profane nations. The singular aid of Michael would not have been needed, unless the Church had been oppressed with the most disastrous distresses. We perceive, then, the angel\rquote
s meaning to be according to my explanation. The Church should be subject to most numerous and grievous calamities until the advent of Christ, but yet it should feel God\rquote
s propitious disposition, ensuring its own safety under his aid and protection. By Michael many agree in under
standing Christ as the head of the Church. But if it seems better to understand Michael as the archangel, this sense will prove suitable, for under Christ as the head, angels are the guardians of the Church. Whichever be the true meaning, God was the pres
e
rver of his Church by the hand of his only-begotten Son, and because the angels are under the government of Christ, he might entrust this duty to Michael. That foul hypocrite, Servetus, has dared to appropriate this passage to himself; for he has inscribe
d
it as a frontispiece on his horrible comments, because he was called Michael! We observe what diabolic fury has seized him, as he dared to claim as his own what is here said of the singular aid afforded by Christ; to his Church. He was a man of the most
impure feelings, as we have already sufficiently made known. But this was a proof of his impudence and sacrilegious madness \emdash to adorn himself with this epithet of Christ without, blushing, and. to elevate himself into Christ\rquote
s place, by boasting himself to be Michael, the guardian of the Church, and the mighty prince of the people! This fact is well known, for I have the book at hand should any one distrust my word.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, since we are placed in similar distresses to those of which tho
u dost wish to warn us by thy angel, as well as thine ancient people, that thy light may shine upon us by means of thy only-begotten Son. May we feel ourselves always in safety under his invincible power. May we dwell securely under his shadow, and conten
d earnestly and boldly unto the end, against Satan and all his impious crew. And when all our warfare is over, may we arrive at last at that blessed rest where the fruit of our victory awaits us, in the same Christ our Lord. \emdash Amen.}{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Sixty-Five.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 The}{\fs20 twelfth chapter commenced, as we stated in yesterday\rquote s Lecture, with the angel
\rquote s prediction as to the future state of the Church after the manifestation of Christ It was to be subject to many miseries, and hence this passage would soothe the sorrow of Dan
iel, and of all the pious, as he still promises safety to the Church through the help of God. Daniel therefore represented Michael as the guardian of the Church, and God had enjoined this duty upon Christ, as we learn from the 10th chapter of John, (}{
\fs20\cf13\super <431028>}{\fs20
John 10:28, 29.) As we stated yesterday, Michael may mean an angel; but I embrace the opinion of those who refer this to the person of Christ, because it suits the subject best to represent him as standing forward for the defense of his elect people. He
is called the }{\i\fs20 mighty prince, }{\fs20
because he naturally opposed the unconquered fortitude of God to those dangers to which the angel represents the Church to be subject. We well know the very slight causes for which terror often seizes our minds, and when we beg
in to tremble, nothing can calm our tumult and agitation. The angel then in treating of very grievous contests, and of the imminent danger of the Church, calls }{\i\fs20\cf13 Michael the mighty prince}{\i\fs20 . }{\fs20
As if he had said, Michael should be the guardian and protector of th
e elect people, he should exercise immense power, and he alone without the slightest doubt should be sufficient for their protection. Christ confirms the same assertion, as we just; now saw, in the 10th chapter of John. He says all his elect were given hi
m
by his father, and none of them should perish, because his father was greater than all; no one, says he, shall pluck my sheep out of my hand. My father, who gave them me, is greater than all; meaning, God possesses infinite power, and displays it for the
safety of those whom he has chosen before the creation of the world, and he has committed it to me, or has deposited it in my hands. We now perceive the reason of this epithet, which designates }{\i\fs20\cf13 Michael as the great prince}{\i\fs20 . }{
\fs20 For in consequence of the magnitude of the contest, we ought to enjoy the offer of insuperable strength, to enable us to attain tranquillity in the midst of the greatest commotion\rquote
s. It was in no degree superfluous for the angel to predict such great calamities as impending over the Church, and in the present day the, same expressions are most useful to us. We perceive then how the Jews}{\i\fs20 }{\fs20
imagined a state of happiness under Christ, and the same error was adopted by the Apostles, who, when ,Christ discoursed on the destruction of the temple a
nd the; city, thought the end of the world was at hand, and this they connected with their own glory and triumph. (}{\fs20\cf13\super <402403>}{\fs20
Matthew 24:3.) The Prophet then is here instructed by the angel how God should direct the course of his Church when he should manifes
t to them his only-begotten Son. Still the severity of distress awaited all the pious; as if he had said, The time of your triumph is not yet arrived; you must still continue your warfare, which will prove both laborious and harassing. The condition of th
e new people is here compared with that of the ancient one, who suffered many perils and afflictions at God\rquote
s hands. The angel therefore says, even although the faithful suffered very severely under the law and the prophets, yet a more oppressive season was
at hand, during which God would treat his Church far more strictly than before, and submit it to far more excruciating trials. This is the meaning of the passage, }{\i\fs20\cf13
a season full of afflictions should arise, such as the nations had never seen since they began to exist.}{\i\fs20 }{\fs20
This may refer to the creation of the world, and if we refer it to the people themselves, the exposition will prove correct; for although the Church had in former periods been wretched, yet after the appearance of Christ, it should suffer far
more calamities than before. We remember the language of the Psalmist: The impious have often opposed me from my youth; they have drawn the plough across my back. (}{\fs20\cf13\super <19C901>}{\fs20
Psalm 129:1-3.) Through all ages then God subjected his Church to really evils and disasters. But a comparison is here instituted between two different states of the Church, and the angel shews how after Christ\rquote
s appearance it should be far from either quietness or happiness. As it should be oppressed with heavier afflictions, it is not surprising that the fathers should wish us to be conformed to the image of his only-begotten Son. (}{\fs20\cf13\super <450829>}
{\fs20 Romans 8:29.) Since the period of Christ\rquote s resurrection, even if a more harassing warfare awaits us, we ought to bear it with great equanimity, because the glory of heaven is placed before our eyes far more clearly than it was before theirs.
\par At length he adds, }{\i\fs20\cf13 At that time thy people shall be preserved.}{\i\fs20 }{\fs20 By this expression the angel points out to us the great importance of the protection of Michael: He p
romises certain salvation to his elect people, as if he had said, although the Church should be exposed to the greatest dangers, yet with respect to God himself, it should always be safe and victorious in all contests, because Michael should be superior t
o
every enemy. The angel then, in thus exhorting the faithful to bear their cross, shews how free they should be from all doubt as to the event, and the absolute certainty of their victory. Although at first sight this prophecy might inspire us with fear a
nd dismay, yet this comfort ought to be sufficient for us: \'93We}{\i\fs20 }{\fs20 shall be conquerors amidst fire and sword, and amidst many deaths we are sure of life.\'94
As perfect safety is here set before us, we ought to feel secure, and to enter with alacrity into every engagement. We are in truth obliged to fight, but Christ has conquered for us, as he says himself, Trust in me, I have overcome the world. (}{
\fs20\cf13\super <431633>}{\fs20 John 16:33.) But the angel restricts what he had said generally by way of correction. Many professed to belong
to the people of God, and every one naturally sprung from the stock of Israel boasted of being the, offspring of divine seed. As all wished promiscuously to belong to God\rquote s people, the angel restricts his expression by a limiting phrase, }{
\i\fs20 all people, }{\fs20 says he, }{\i\fs20\cf13 who were found written in the book}{\i\fs20 . }{\fs20 This clause does not mean all Israel after \'93the}{\i\fs20 }{\fs20 flesh,\'94 (}{\fs20\cf13\super <450906>}{\fs20
Romans 9:6-8,) but such as God esteems to be real Israelites according to gratuitous election alone. He here distinguishes between the carnal and spiri
tual children of Abraham, between the outward Church and that inward and true community which the Almighty approves. Upon what then does the difference depend between those who boast of being Abraham\rquote
s children, while they are rejected by God, and those who are really and truly his sons? On the mere grace and favor of God. He declares}{\i\fs20 }{\fs20
his election when he regenerates his elect by his Holy Spirit, and thus inscribes them with a certain mark, while they prove the reality of this sonship by the whole course of
their lives, and confirm their own adoption. Meanwhile we are compelled to go to the fountain at once;}{\i\fs20 }{\fs20 God alone by his gratuitous election distinguishes the outward Church, which
has nothing but. the title, from the true Church, which can never either perish or fall away. Thus we observe in how many passages of Scripture hypocrites are rejected}{\i\fs20 }{\fs20
in the midst of their swelling pride, as they have nothing in common with the sons of God but the external symbols of profession.
\par We ought to notice this restriction, which assures us of the utter uselessness of outward pomp, and of the unprofitable nature of even a high station in the outward Church, unless we are truly among God\rquote s people. T
his is expressed fully in Psalm 15 and 24, while Psalm 73 confirms the same sentiments. How good is God to Israel, especially to the upright in heart! In these passages of the Psalms the cause is not stated to be the secret election of God, but the outwar
d testimony of the conduct; and this although inferior in degree, is not contrary to the first cause which produces it. This has its proper place, but God\rquote s election is always superior. The word }{\i\fs20 book }{\fs20
refers to that eternal counsel of God, whereby he }{\i\fs20 elected }{\fs20 us and adopted us as his sons before the foundation of the world, as we read in the first chapter of Ephesians, (}{\fs20\cf13\super <490104>}{\fs20
Ephesians 1:4.) In the same sense Ezekiel inveighs against the false prophets who deceived the people of Israel, (}{\cs24\v\f2\fs20\cf6 }{\fs20 Ezekiel 8:9}{\cs24\v\f2\fs20\cf6 }{\fs20
.) My hand, says God, shall be upon those prophets who deceive my people: they shall not therefore be in the secret assembly of my people, nor shall they be found in the roll of the house of Israel. The word signifying to write is used here, \emdash
they shall not be written in the enrollment of the}{\i\fs20 }{\fs20
house of Israel. The word book is here used in the same sense and yet we need not adopt the gross idea, that the Almighty has any need of a book. His book is that eternal counsel which pr
edestinates us to himself, and elects us to the hope of eternal salvation. We now understand the full sense of this instruction, as the Church shall remain in safety amidst many deaths, and even in the last stage of despair it shall escape through the mer
cy and help of God. We must also remember this definition of a church, because many boast of being God\rquote
s sons, who are complete strangers to him. This leads us to consider the subject of election, as our salvation flows from that fountain. Our calling, whic
h is his outward testimony to it, follows that gratuitous adoption which is hidden within himself; and thus God when regenerating us by his Spirit, inscribes upon us his marks and signs, whence he is able to acknowledge us as his real children. It follows
, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:2\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 2.}{
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame }{\i and }{everlasting contempt.\cell }{\b\f0 2.}{\f0 Et multi ex dormientibus in terra pulvere, evigilabunt hi in vitam seculi, }{\i\f0
hoc est, perpetuo,}{\f0 hi vero in opprobium et in abominationem perpetuam.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par As to the translation of the first words, it is literally , many who sleep in the earth of dust, or who are
in earth and dust; for the genitive is used as an epithet, though it may be read as if in opposition with the former word sleep, meaning those who are reduced to earth and dust.
\par The angel seems here to mark a transition from the commencement of the preach
ing of the gospel, to the final day of the resurrection, without sufficient occasion for it. For why does he pass over the intermediate time during which many events might be the subject of prophecy? He unites these two subjects very fitly and properly, c
o
nnecting the salvation of the Church with the final resurrection and with the second coming of Christ. Wheresoever we may look around us, we never meet with any source of salvation on earth. The angel announces the salvation of all the elect. They are mos
t
miserably oppressed on all sides, and wherever they turn their eyes, they perceive nothing but confusion. Hence the hope of the promised salvation could not be conceived by man before the elect raise their minds to the second coming of Christ. It is just
as if the angel had said, God will be the constant preserver of his Church, even unto the end; but the manner in which he will preserve it must not be taken in a carnal sense, as the Church will be like a dead body until it shall rise again. We here perce
ive the angel teaching the same truth as Paul delivers in other words, namely, we are dead, and our life is hidden with Christ; it shall then be made manifest when he shall appear in the heavens. (}{\fs20\cf13\super <510303>}{\fs20
Colossians 3:3.) We must hold this first of all, God is sufficiently powerful to defend us, and we need not hesitate in feeling ourselves safe under his hand and protection. Meanwhile it is necessary}{\i\fs20 }{\fs20
to add this second point; as long as we fix our eyes only on this present state of things, and dwell upon wh
at the world offers us, we shall always be like the dead. And why so? Our life ought to be hid with Christ in God. Our salvation is secure, but we still hope for it, as Paul says in another passage. (}{\fs20\cf13\super <450823>}{\fs20
Romans 8:23, 24.) What is hoped for is not seen, says he. This shews us how completely}{\i\fs20 }{\fs20 seasonable is the transition from this doctrine respecting God\rquote s elect to the last advent of Christ. This then is enough with }{\i\fs20
respect }{\fs20 to the context. The word }{\i\fs20 many }{\fs20 seems here clearly put for all, and this is not to be
considered as at all absurd, for the angel does not use the word in contrast with all or few, but only with one. Some of the Jews strain this expression to mean the restoration of the Church in this world under themselves, which is perfectly}{\i\fs20 }{
\fs20 frivolous. In this case the following language would not be correct, \emdash -}{\i\fs20\cf13 Some shall rise to life, and others to disgrace and contempt}{\i\fs20 . }{\fs20
Hence if this concerned none but the Church of God, certainly none would rise to disgrace and condemnation. This shews the angel to be
treating of the last resurrection, which is common to all, and allows of no exceptions. I have lately explained why he calls our attention to the advent of Christ. Since all flyings in the world will be constantly confused, our minds must necessarily be r
aised upwards, and gain the victory over what we observe with our eyes, and comprehend with our outward senses.
\par }{\i\fs20\cf13 Those who sleep in the earth and the dust}{\i\fs20 ; }{\fs20 meaning, wherever the earth and dust exist, nevertheless they shall rise, implying the hope of a resur
rection not founded on natural causes, but depending upon the inestimable power of God, which surpasses all our senses. Hence, although the elect as well as the wicked shall be reduced to earth and dust, this shall by no means form an obstacle to God
\rquote s raising them up again. He uses }{\i\fs20\cf13 earth and dust}{\i\fs20 . }{\fs20 In my judgment }{\f30\fs20\cf10 tmda}{\fs20 , }{\i\fs20 admeth, }{\fs20 \'93of}{\i\fs20 }{\fs20 the earth,\'94 is the genus, and }{\f30\fs20\cf10 rp[}{\fs20 , }{
\i\fs20 gnepher, }{\fs20 \'93dust,\'94}{\i\fs20 }{\fs20 is the species, meaning, although they are only putrid carcasses, yet they shall be reduced to dust, which is minute particles
of earth. God, then, is endued with sufficient power to call forth the dead to newness of life. This passage is worthy of especial notice, because the prophets do not contain any clearer testimony than this to the last resurrection, particularly as the an
g
el distinctly asserts the future rising again of both the righteous and the wicked. Eternity is here opposed to those temporal miseries to which we are now subjected. Here we may notice the admonition of Paul, that those momentary afflictions by which God
tries us, cannot be compared with that eternal glory which never shall cease. (}{\fs20\cf13\super <450818>}{\fs20
Romans 8:18.) This, therefore, is the reason why the angel so clearly expresses, that eternal life awaits the elect, and eternal disgrace and condemnation will be the lot of the ungodly. He afterwards subjoins, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:3\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 3.}{
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.\cell }{\b 3.}{ Et prudentes fulgebunt quasi fulgor expansionis,}{\cf1 }{\cf13\super f581}{
et qui justificant multos,}{\cf1 }{\cf13\super f582}{ sicut stellae in seculum et seculum, }{\i id est, in perpetuum.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par The word \'93prudent\'94
means endued with intellect. Some take it transitively, and in this passage their opinion is probably correct, because the office of justifying will soon be assigned to these prudent ones. But the former sense suits chapter 11 better, and in verse 10 it
w
ill be put absolutely. Hence it means those who are endued with understanding. The angel here confirms what I have lately expressed concerning the final resurrection, and shews how we shall enjoy its fruits, because eternal glory is laid up for us in heav
en. We ought not to complain of being treated unworthily, whenever we seem to suffer harshness at God\rquote
s hands, because we ought to be satisfied with the glory of heaven, and with the perpetual existence of that life which has been promised to us. He says then, }{\i\fs20 the teachers, }{\fs20 or those who excel in understanding, }{\i\fs20\cf13
shall shine forth as the light of heaven}{\i\fs20 . }{\fs20 If the word \'93teachers\'94}{\i\fs20 }{\fs20 is thought preferable, there will be a figure of speech,
a part being put for the whole, and, therefore, I follow the usual explanation. He applies the phrase, \'93endued with understanding,\'94
to those who do not depart from the true and pure knowledge of God, as will be afterwards explained more fully. For the ang
el contrasts the profane who proudly and contemptuously rage against God, and the faithful whose whole wisdom is to submit themselves to God, and to worship him with the purest affection of their minds. We shall say more on this subject to-morrow. But he
now says, those who retained sincere piety should be like }{\i\fs20\cf13 the light of the firmament}{\i\fs20 ; }{\fs20
meaning, they shall be heirs of the kingdom of heaven, where they shall enjoy that glory which surpasses all the splendor of the world. No doubt, the angel here uses figur
es to explain what is incomprehensible, implying, nothing can possibly be found in the world which answers to the glory of the elect people.
\par }{\i\fs20\cf13 And those who shall justify many}{\i\fs20 }{\fs20 shall be }{\i\fs20\cf13 like stars}{\i\fs20 , }{\fs20 says he. He repeats the same thing in other words, and now speaks of }{\i\fs20 stars, }{\fs20 having formerly used the phrase, }{
\i\fs20\cf13 the brightness of the firmament}{\i\fs20 , }{\fs20 in the same sense; and instead of \'93those}{\i\fs20 }{\fs20 who are endued with understanding,\'94 he says, }{\i\fs20\cf13 those who shall have justified}{\i\fs20 . }{\fs20
Without doubt, the angel here especially denotes the teachers of the truth, but in my opinion he embraces also all the pious worshippers of God. No one of God\rquote
s children ought to confine their attention privately to themselves, but as far as possible, every one ought to interest himself in the welfare of his bre
thren. God has deposited the teaching of his salvation with us, not for the purpose of our privately keeping it to ourselves, but of our pointing out the way of salvation to all mankind. This, therefore, is the common duty of the children of God, \emdash
to promote the salvation of their brethren. By this word \'93justifying,\'94
the angel means, not that it is in the power of one man to justify another, but the property of God is here transferred to his ministers. Meanwhile, we are as clearly justified by any teaching
which brings faith within our reach, as we are justified by the faith which springs from the teaching. Why is our justification ever ascribed to faith? Because our faith directs us to Christ in whom is the complete perfection of justification, and thus o
ur justification may be ascribed equally to the faith taught and the doctrine which teaches it. And those who bring before us this teaching are the ministers of our justification. The assertion of the angel, in other words, is this, \emdash
The sons of God, who b
eing devoted entirely to God and ruled by the spirit of prudence, point out the way of life to others, shall not only be saved themselves, but shall possess surpassing glory far beyond anything which exists in this world. This is the complete explanation.
Hence, we gather the nature of true prudence}{\i\fs20 }{\fs20 to consist in submitting ourselves to God in simple teachableness}{\i\fs20 , }{\fs20
and in manifesting the additional quality of carefully promoting the salvation of our brethren. The effect of this our labor ought to increase o
ur courage and alacrity. For how great is the honor conferred upon us by our Heavenly Father, when he wishes us to be the ministers of his righteousness? As James says, We preserve those about to perish if we bring them back into the right way. (}{
\fs20\cf13\super <590519>}{\fs20 Ja
mes 5:19.) James calls us preservers, just as the angel calls us justifiers; neither the angel nor the apostle wish to detract from the glory of God, but by these forms of speech the Spirit represents us as ministers of justification and salvation, when w
e unite in the same bonds with ourselves all those who have need of our assistance and exertions. It follows next: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:4\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 4.}{ But thou, Daniel, shut up the words, and seal the book, }{\i even }{to the time
of the end: many shall run to and fro, and knowledge shall be increased.\cell }{\b\f0 4.}{\f0 Et tu Daniel, claude, }{\i\f0 vel, obsera}{\f0 verba, }{\i\f0 sermones}{\f0 , et obsigna librum ad tempus finis; discurrent multi, et augebitur scientia.}{
\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl
\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2
\clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par We have already explained \'93the time of the end\'94 is
a period previously fixed on by God, and settled by his own counsel. The following word refers to tracing out and:running to and fro, but not necessarily in a bad sense, while it also signifies to investigate. Interpreters explain the angel\rquote
s meaning, as i
f many should be unworthy to receive this prophecy from Daniel; and hence it was to be closed up and only enigmatically delivered to a few, because scarcely one in a hundred would attend to what he had delivered. I think the Holy Spirit has a different in
tention here. The angel\rquote s advice is this, There is no reason why this prophecy should cause despondency or dismay, because few should receive it. Although it should be universally despised and ridiculed, }{\i\fs20\cf13 nevertheless shut it up}{
\i\fs20 }{\fs20 like a precious treasure. Isaiah has a passage nearly similar, (}{\fs20\cf13\super <230816>}{\fs20 Isaiah 8:16,) Close up nay law, seal the testimony among my disciples. Isaiah\rquote
s spirit would be broken when he perceived himself an object of universal derision, and God\rquote s sacred oracles trodden under foot; thus h
e might lose all courage and decline the office of a teacher. But God affords him comfort: Close up, says he, nay law among my disciples, and do not notice this profane crew; although they all despise thy teaching, do not suppose thy voice deserves their
r
idicule; close it up, close it up among my disciples, says he; how few soever may embrace thy teaching, yet let it remain sacred and laid up in the hearts of the pious. The Prophet afterwards says, Behold nay children with me. Here he boasts in his conten
t
ment with very few, and thus triumphs over the impious and insolent multitude. Thus at the present time in the Papacy and throughout the whole world, impiety prevails so extensively that there is scarcely a single corner in which the majority agree in tru
e
obedience to God. As God foresaw how very few would embrace this prophecy with becoming reverence, the angel desired to animate the Prophet, lest he should grow weary, and esteem this prophecy as of little value, in consequence of its failing to command
the applause of the whole world.
\par }{\i\fs20\cf13 Close up the book,}{\i\fs20 }{\fs20
then but what does the phrase imply? Not to hide it from all men, but to satisfy the Prophet when he saw but few reverently embracing the teaching so plainly laid before him by the angel. This is not prope
rly a command; the angel simply tells Daniel to hide or seal up this book and these words, offering him at the same time much consolation. If all men despise thy doctrine, and reject what thou dost set before them, \emdash
if the majority pass it by contemptuously, }{\i\fs20\cf13 shut it up and seal it}{\i\fs20 , }{\fs20 not treating it as valueless, but preserving it as a treasure. I deposit it with time, do thou lay it up among my disciples. }{\i\fs20\cf13 Thou, Daniel}{
\i\fs20 ; }{\fs20 here the Prophet\rquote s name is mentioned. If thou thinkest thyself to be alone, yet companions shall be afterwards added to thee who shall treat this prophecy with true piety. }{\i\fs20\cf13 Shut up}{\fs20 , then, }{\i\fs20\cf13
and seal it, even, till the time of the end}{\i\fs20 ; }{\fs20 for God will prove by the event that he has not spoken in vain, and experience will shew me to have been sent by him, as every occurrence has been previously predicted. It now follows,
\emdash
\par }{\i\fs20\cf13 Many shall investigate, and knowledge shall increase.}{\i\fs20 }{\fs20 Some writers take this second clause in a contrary sense, as if man
y erratic spirits should run about with vague speculations, and wander from the truth. But this is too forced. I do not hesitate to suppose the angel to promise the arrival of a period when God should collect many disciples to himself, although at the beg
inning they should be very few and insignificant. }{\i\fs20\cf13 Many}{\i\fs20 , }{\fs20 then, }{\i\fs20\cf13 shall investigate}{\i\fs20 ; }{\fs20 meaning, though they are most careless and slothful, while boasting themselves God\rquote
s people, yet God should gather to himself a great multitude from other quarters. Small indee
d and insignificant is the apparent number of the faithful who care for the truth of God, and who shew any eagerness to learn it, but let not this scantiness move thee. The sons of God shall soon become increased. }{\i\fs20\cf13
Many shall investigate, and knowledge shall increase}{\i\fs20 . }{\fs20 This prophecy shall not always be buried in obscurity; the Lord will at length cause many to embrace it to their own salvation. This event really came to pass. Before Christ\rquote
s coming, this doctrine was not esteemed according to its value. The e
xtreme ignorance and grossness of the people is notorious, while their religion was nearly overthrown till God afterwards increased his Church. And at the present time any one who will carefully consider this prediction will experience its utility. This c
a
n scarcely be fully expressed in words; for, unless this prophecy had been preserved and laid up like an inestimable treasure, much of our faith would have passed away. This divine assistance affords us strength, and enables us to overcome all the attacks
of the world and of the devil.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9
Grant, Almighty God, as we have to engage in battle through the whole course of our lives, and our strength is liable to fail in various ways, that we may be supported by thy power and thus persevere unto the end. May
we never grow weary, but learn to overcome the whole world, and to look forward to that happy eternity to which thou invitest us. May we never hesitate while Christ thy Son fights for us, in whose hand and power our victory is placed, and may he ever adm
it us into alliance with himself in that conquest which he has procured for us, until at length he shall gather us at the last day into the enjoyment of that triumph in which he has gone before us. \emdash Amen.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page Lecture Sixty-Sixth.
\par }\pard \s67\ql \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\caps0\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:5-7\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 5.}{
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.\cell }{\b\f0 5.}{\f0
Et aspexi ego Daniel, et ecce duo alii stantes, unus hac ad ripam fluminis, et unus, }{\i\f0 id est, alter,}{\f0 illac ad ripam fluminis.}{\f0\cf1 }{\f0\cf13\super f583}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 6.}{ And }{\i one }{said to the man clothed in linen, which }{\i was }{
upon the waters of the river, How long }{\i shall it be }{to the end of these wonders?\cell }{\b\f0 6.}{\f0 Et dixit ad virum qui indutus erat lineis, }{\i\f0 vestibus subaudiendum est, }{\f0 qui erat supra aquas fluminis,}{\f0\cf1 }{\f0\cf13\super
f584}{\f0 Quousque finis mirabilium?}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3
\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 7.}{ And I heard the man clothed in linen, which }{\i was }{
upon the waters of the river, when he held up his right hand and his left hand unto heaven, and swear by him that liveth forever, that }{\i it shall be }{
for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these }{\i things }{shall be finished.\cell }{\b\f0 7.}{\f0
Et audivi virum indutum lineis, qui erat supra aquas fluvii, et sustulit dextram suam, et sinistram suam versus coelos, et juravit per viventem in aeternum, quod ad tempus praefixum, tempora praefixa, et dimidium: et ut consumpserint, }{\i\f0
vel, compleverint,}{\f0 dispersionem, }{\i\f0 vel, contritionem,}{\f0 manus populi sancti, complebuntur omnia haec.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3690\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Daniel here relates his vision of other angels standing on each bank of the river. He alludes to the Tigris which he had previously mentioned, as the vision was offered to him there. He says, }{\i\fs20\cf13
One asked the other, How long will it be to the end}{\i\fs20 ? }{\fs20 He who was asked, swore, with hands upraised to heaven, by the living God, that no single prediction was in vain, since the truth would be evident in
its own period, and men must wait for }{\i\fs20\cf13 the time, times, and half a time}{\i\fs20 . }{\fs20 This is a summary of the passage. When he says }{\i\fs20\cf13 he beheld}{\i\fs20 , }{\fs20
he commends to our notice the certainty of the vision. Unless he had been attentive, and had applied his mind seriously to th
ese mysteries, his narrative would have failed to produce confidence. But as his mind was completely calm, and he was desirous of receiving the instruction conveyed by God through his angel, not the slightest doubt can be thrown upon what he so faithfully
delivers to us. He speaks of angels as if they were men, for the reason previously assigned. He does not imply their being really men, but uses that expression in consequence of their outward appearance, for as they had a human face, they were called men.
I do not assert their bodies to be merely imaginary, nor will I say Daniel saw only special forms and human shapes, for God might have clothed his angels in real bodies for the time, and yet they would not on that account become men. For Christ took upon
Him our flesh and was truly man, while He was God manifest in flesh. (}{\fs20\cf13\super <540316>}{\fs20 1 Timothy 3:16.) But this is not true of angels, who received}{\i\fs20 }{\fs20 only a temporary body while performing the duties of their office}{
\i\fs20 . }{\fs20 There is no doubt of this assertion, \emdash the name of \'93men\'94 cannot properly belong to angels, but it suits yew well the human form or likeness which they sometimes wore.
\par It does not surprise us to find one angel questioning another. When Paul is extolling the mystery of the calling of the Gentiles, which had been hidden from the preceding ages, he adds, \emdash
it was an object of wonder to angels, as they had never hoped for it, and so it had not been revealed to them. (}{\fs20\cf13\super <490310>}{\fs20 Ephesians 3:10.) So wonderfully does God work in his Church, that he causes admiration
among the angels in heaven, by leaving many things unknown to them, as Christ testifies concerning the last day. (}{\fs20\cf13\super <402436>}{\fs20 Matthew 24:36.) This is the reason why the angel uses the interrogation, }{\i\fs20\cf13
How long is it to the end of these wonders? }{\fs20 God doubtless her
e urged the angel to inquire into an event veiled in obscurity, for the purpose of waking up our attention. Absurd indeed would it be for us to pass by these things with inattention, when angels themselves display such anxiety by their questions, while th
ey perceive traces of the secret power of God. Unless we are remarkably stupid, this doubt of the angel ought to stir us up to greater }{\i\fs20\cf13 diligence}{\i\fs20 }{\fs20 and attention. This also is the force of the word }{\f30\fs20\cf10 twalp}{
\fs20 }{\i\fs20 phlaoth, }{\fs20 \'93wonderful}{\i\fs20 }{\fs20 things;\'94 for the angel calls everything which he did not understand, }{\i\fs20 wonderful. }{\fs20
If the comparison be allowable, how great would be our ingratitude not to give our whole attention to the consideration of these mysteries}{\i\fs20 }{\fs20 which angels are compelled to confess to be b
eyond their grasp! The angel, as if he were astonished, calls those things \'93wonderful\'94 which were hidden not only from the minds of men, but also from himself and his companions. }{\i\fs20\cf13 But the other answers}{\i\fs20 ; }{\fs20
whence some difference, although not a perpetual one, exists between the angels. The philosophy of Dionysius ought not to be admitted here, who speculates}{\i\fs20 }{\fs20
too cunningly, or rather too profanely, when treating the order of angels. But I only state the existence of some difference, because God assigns various d
uties to certain angels, and he dispenses to each a certain measure of grace and revelation, according to his pleasure. We know there is but one teacher of men and angels, \emdash
the Son of God, who is his eternal wisdom and truth. This passage may be referred to Christ, but as I cannot make any positive assertion, I am content with the simple statement already made. He states }{\i\fs20\cf13 this angel\rquote
s clothing to have been linen garments}{\i\fs20 , }{\fs20 implying splendor. Linen garments were then of great value; hence an ornament and deco
ration is here applied to angels, as God separates them from the common herd of men. Thus Daniel would the more easily comprehend these persons not to be earth-born mortals, but angels clad by God for a short period in the human form.
\par He says, }{\i\fs20\cf13 This angel raised up his hands to heaven}{\i\fs20 . }{\fs20
Those who consider this action as a symbol of power are mistaken, for without doubt the Prophet intended to manifest the usual method of swearing. They usually raised the right hand, according to the testimony of numerous pass
ages of Scripture. I have raised my hand towards God. (}{\fs20\cf13\super <011422>}{\fs20
Genesis 14:22.) Here the angel raises both his hands, wishing by this action to express the importance of the subject. Thus to raise both hands, as if doubling the oath, is stronger than raisin
g the right hand after the ordinary manner. We must consider then the use of both hands as intended to confirm the oath, as the subject was one of great importance. It follows,}{\i\fs20 }{\i\fs20\cf13 for a time, times, and half a time}{\i\fs20 . }{
\fs20 I have stated my objection to the opinion o
f those who think one year, and two, and a half, to be here intended. I confess the passage ought to be understood of that pollution of the Temple which the Prophet has already treated. History clearly assures us that the Temple was not cleansed till the
close of the third year, and seven or eight months afterwards. That explanation may suit its own passage, but with reference to the doctrine here delivered, its meaning is very simple, }{\i\fs20 time }{\fs20 means a long period, }{\i\fs20 times, }{\fs20
a longer period, and }{\i\fs20 a half }{\fs20 means the end or closing period. The sum of the whole is this\rquote many years must elapse before God fulfills what his Prophet had declared. }{\i\fs20 Time }{\fs20 therefore signifies a long period; }{
\i\fs20 times, }{\fs20 double this period; as if he had said, While the sons of God are kept in suspense s
o long without obtaining an answer to their petitions, the time will be prolonged, nay, even doubled. We see then that a time does not mean precisely one year, nor do times signify two years, but an indefinite period. With respect to the }{\i\fs20
half of a time, }{\fs20 this is added for the comfort of the pious, to prevent their sinking under the delay, because God does not accomplish their desire. Thus they rest patiently until this \'93time\'94}{\i\fs20 }{\fs20 as well as \'93the times\'94
pass away. Besides, the issue is set before them by the words }{\i\fs20\cf13 half a time}{\i\fs20 , }{\fs20
to prevent them from despairing through excessive weariness. I admit the allusion to years, but the words are not to be understood literally but metaphorically, signifying, as I have already stated, an indefinite period.
\par He afterwards adds, }{\i\fs20\cf13 And in the complement}{\i\fs20 }{\fs20 or consumption of }{\i\fs20\cf13 the dispersion}{\i\fs20 }{\fs20 or contrition }{\i\fs20\cf13 of the hand of God\rquote s people, all these things shall be fulfilled:}{\i\fs20 }{
\fs20 first, the time must pass away, next, the times must be added, then the half time must follow; all these things must arrive at their accomplishment, and when they are thoroughly completed, says he, then will }{\i\fs20\cf13
come the contrition of the hand of the holy people}{\i\fs20 . }{\fs20 The angel again proclaims how the Church of God should be oppressed by many calamities; and thus the whole of this ve
rse contains an exhortation to endurance, to prevent the faithful from becoming utterly hopeless, and completely losing their spirits, in consequence of their suffering severe and multiplied cares, not for a few months merely, but for a lengthened duratio
n. He uses this phrase, }{\i\fs20\cf13 the wearing down of the hand of the holy people}{\i\fs20 \emdash }{\fs20 if you please to read it so \emdash
metaphorically, meaning, the holy people should be deprived of strength, just as if their hands were completely worn down. Whatever agility men possess i
s usually shewn in the hands, and they were given to men by God for the special purpose of being extended to all parts of the body, and for executing the ordinary operations of mankind. This metaphor is now very suitable, as the people were so mutilated,
as to be deprived of all strength and rigor. This is a slight sketch of the meaning of the clause.
\par If we read \'93dispersion\'94
according to the common signification, it will suit very well, since the hand of the holy people should be dispersed; meaning, the Church should be a stranger in the world, and be dispersed throughout it. This was continually fulfilled from that day to t
h
e present. How sad is the dispersion of the Church in these days! God indeed defends it by His power, but this is beyond human expectation For how does the body of the Church now appear to us? how has it appeared throughout all ages? surely it has ever be
en torn in pieces and dispersed. Hence the angel\rquote s prediction is not in vain, if we adopt the interpretation \emdash the hand of the holy people should be dispersed \emdash
but yet the end should be prosperous, as he had previously announced, when treating of its resurrection and final salvation. It now follows:
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:8\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 8.}{ And I heard, but I understood not: then said I, O my Lord, what }{\i shall be }{
the end of these }{\i things?}{\cell }{\b 8.}{ Et ego audivi, et non intellexi: et dixi, Domine mi, quod postremum horum?}{\cf1 }{\cf13\super f585}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3731\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Now Daniel begins to ask questions in accordance with the angel\rquote s example. He had first heard one angel inquiring of the other; he next summons up courage, and becomes desirous of information, and asks what should be the end or issue? He says, }{
\i\fs20\cf13 he heard without understanding}{\i\fs20 . }{\fs20 By the word \'93hearing,\'94
he bears witness to the absence of ignorance, slothfulness, or contempt. Many depart without any perception of a subject, although it may be very well explained, because the
y were not attentive to it. But here the Prophet asserts that he heard; implying, it would be no fault of his diligence if he did not understand, because he was desirous of learning, and had exerted all his powers, as we formerly intimated, and yet he con
fesses }{\i\fs20\cf13 he did not understand}{\i\fs20 . }{\fs20
Daniel does not mean to profess utter stupidity, but restricts his ignorance to the subject of this interrogation. Of what then was Daniel ignorant? Of the final issue. He could not attain unto the meaning of these predictions,
which were so extremely obscure, and this was needful to their full and thorough comprehension. It is quite clear that God never utters his word without expecting fruit; as it is said in Isaiah, I have not spoken unintelligibly, nor have I said to the se
ed of Jacob, seek ye me in vain. (}{\fs20\cf13\super <234519>}{\fs20
Isaiah 45:19.) God was unwilling to leave his Prophet in this perplexity of hearing without understanding, but we are aware of distinct degrees of proficiency in the school of God. Again, sufficient revelation was n
otoriously conferred upon the prophets for the discharge of their office, and yet}{\i\fs20 }{\fs20 none of them ever perfectly understood the predictions they}{\i\fs20 }{\fs20
delivered. We know, too, what Peter says, They ministered more for our times than for their own. (}{\fs20\cf13\super <600112>}{\fs20 1 Peter
1:12.) They were by no means useless to their own age, but when our age is compared with theirs, certainly the instruction and discipline of the prophets is more useful to us, and produces richer and riper fruit in our age than in theirs. We are not surpr
ised, then, at Daniel confessing }{\i\fs20\cf13 he did not understand}{\i\fs20 , }{\fs20 so long as we restrict the words to this single instance. It now follows: \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:9\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 9.}{ And he said, Go thy way, Daniel: for the words }{\i are }{
closed up and sealed till the time of the end.\cell }{\b 9.}{ Et dixit, Vade Daniel, quia clausi sunt, et obsignati sermones ad tempus finis.}{\cf1 }{\cf13\super f586}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3780\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Although Daniel was not induced by any foolish curiosity to inquire of the angel the issue of these wonderful events,
yet he did not obtain his request. God wished some of his predictions to be partially understood, and the rest to remain concealed until the full period of the complete revelation should arrive. This is the reason why the angel did not reply to Daniel. Th
e wish in truth was pious, and, as we have previously stated, it did not contain anything unlawful; but God, knowing what was good for him, did not grant his request. He is dismissed by the angel, }{\i\fs20\cf13 because the words were shut up and sealed}{
\i\fs20 . }{\fs20 The angel uses th
is expression in a sense different from the former one. For he ordered Daniel to close and seal the words like precious treasures, as they would be set at naught by many disbelievers, and by almost the whole people. Here then, he says}{\i\fs20\cf13
, the words were closed up and sealed}{\i\fs20 , }{\fs20
as there was no fitting occasion for revealing them. As if he had said, nothing has been predicted either vainly or rashly, but the full blaze of light has not yet been thrown upon the prediction: hence we must wait until the truth itself
is proved by the event, and thus the divine utterance of the angel is made manifest. This is the summary. He then says, }{\i\fs20\cf13 until the time of the end}{\i\fs20 . }{\fs20
Some one might possibly object; then for what purpose was this prediction delivered? For Daniel himself, who
was instructed by the angel, could not thoroughly comprehend his own message, and the rest of the faithful, although versed in these prophetic studies, felt themselves in a labyrinth here. The answer is at hand, }{\i\fs20\cf13 until the time of the end;}{
\i\fs20 }{\fs20 and we must also
remember that neither Daniel nor the rest of the faithful were deprived of all the advantage of this prophecy, for God explained to them whatever was sufficient for the necessities of their own times. I must pass over some points slightly, with the view o
f finishing to-day. It follows \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:10\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 10. }{
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the}{\b }{wise shall understand.\cell }{\b\f0 10. }{\f0 Mundabuntur, et dealbabuntur, et fundentur multi,}{\f0\cf1 }{
\f0\cf13\super f587}{\f0 et impie se gerent impii: et non intelligent omnes impii, et prudentes intelligent.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {
\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt
\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Again, the angel mentions the persecutions which were at hand
for the purpose of arming the faithful for the approaching conflicts. We know from other sources how tender and weak our minds naturally are, for as soon as any cause for fear arises, before it comes to blows, we fall down lifeless through terror. As, the
r
efore, our natural imbecility is so great, we necessarily require many stimulants to patience, and to urge us to contend with earnestness, and never to yield to any temptations. This is the reason why the angel announces the necessity for such multiplied
purification\rquote s, }{\i\fs20\cf13 to cleanse them}{\i\fs20 , }{\fs20 as wheat from chaff; }{\i\fs20\cf13 to whiten them}{\i\fs20 , }{\fs20 as cloth by the fuller; and }{\i\fs20\cf13 to melt them,}{\i\fs20 }{\fs20
as metal to be separated from dross. First of all, as I have previously explained, he admonishes Daniel and all the pious of the future state of
the Church, to lead them to prepare and gird themselves for battle, and to gather up their unconquered fortitude, since the condition of life set before them is that of forcing their way through the midst of troubles. This is one point. Again, the angel s
h
ews the practical utility of this kind of life, which might otherwise seem too bitter. We naturally refuse the cross because we feel it contrary to our disposition, while God shews the pious that nothing can be more profitable to them than a variety of af
f
lictions. This is a second point. But afflictions by themselves might possibly consume us, and hence we are cast into a furnace. Now, then, could we expect these sufferings to promote our salvation, except God changed their nature in some wonderful way, a
s their natural tendency is to effect our destruction? But while we are }{\i\fs20\cf13 melted down, and whitened, and cleansed}{\i\fs20 , }{\fs20
we perceive how God consults for our welfare by pressing us with his cross and causing us to submit to adversity. Now, thirdly, the angel shews
the insufficiency of one single act of cleansing, and our need of many more. This is the object of this numerous heaping together of words}{\i\fs20\cf13 , they shall be cleansed, and whitened, and melted down, }{\fs20
or poured forth. He might have embraced the whole idea in a s
ingle word; but, as through our whole lives God never ceases to test us in various ways, the angel heaps together these three words to shew the faithful their need of continual cleansing as long as they are clothed in flesh; just as garments which are in
daily use have need of continual washing. However snowy a mantle may be, it becomes soiled immediately when used for even a single day; requiring constant ablution to restore it to its original purity. Thus we are brought in contact with the defilement
\rquote s of sin; and as long as we are pilgrims in this world, we necessarily become subject to constant pollution. And as the faithful also are infected with the contagion of numerous iniquities, they require daily purification\rquote
s hi different ways. We ought, then, diligently to notice these three distinct processes.
\par The angel afterwards adds, }{\i\fs20\cf13 The impious will act impiously, and will never understand anything; but the prudent will be ever endued with intelligence}{\i\fs20 . }{\fs20 Here he wishes to fortify the pious against a stumblin
g block in their way, when they see the profane despisers of God exulting in every direction, and defying God to his face. When the faithful see the world so full of the impious, they seem to be indulging so freely in lust as if there were no God in heave
n\rquote time they are naturally subject to grievous sorrow and distress. To prevent this trial from agitating their minds, the angel announces how }{\i\fs20\cf13 the impious should conduct themselves impiously}{\i\fs20 ; }{\fs20 implying, \emdash
there is no reason why thou, O Daniel, or the rest of
the righteous, should depend upon the example of others; Satan will cunningly set before you whatever obstacles may draw you into the contempt of God, and the abyss of impiety, unless you are remarkably cautious; but let not the conduct of the impious cau
se either you or the rest of the pious to stumble. Howsoever they conduct themselves, do you stand invincible. He afterwards assigns a reason for their behavior \emdash }{\i\fs20\cf13 they understand nothing,}{\i\fs20 }{\fs20
they are perfectly blinded. But what is the source of this blindness?
Their being given over to a reprobate sense. If any one should see a blind man fall, and should cast himself down after this blind man, would he be excusable? Surely his blindness was the cause of his perishing so miserably, but why does the other person
destroy himself willingly? Whenever we see the impious rushing furiously on to their destruction, while God is admonishing them that their blindness proceeds from Satan, and that they are given over to a reprobate mind, are we not doubly mad if we willing
ly follow them? The cause then of this impious behavior on the part of the wicked, is added with good reason; namely, they understand nothing. Meanwhile, the faithful are recalled to the true remedy, and the angel subjoins, }{\i\fs20\cf13
But the prudent shall understand}{\i\fs20 , }{\fs20
meaning they shall not permit themselves to be implicated in the errors of those whom they see entirely devoted to their own destruction. Lastly, the angel points out to us the true remedy which will prevent Satan from drawing us off towards impiety, and
the impious from infecting us with their evil examples, if we earnestly apply ourselves to the pursuit of heavenly doctrine. If, therefore, we heartily desire to be taught by God and to become his true disciples, the instruction which we derive from him w
ill snatch us from destruction. This is the true sense of the passage. It afterwards follows, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:11-12\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 11.}{ And from the time }{\i that }{the daily }{\i sacrifice }{
shall be taken away, and the abomination that maketh desolate set up, }{\i there shall be }{a thousand two hundred and ninety days.\cell }{\b\f0 11. }{\f0 Et a tempore quo ablatum fuerit juge, }{\i\f0 nempe sacrificium,}{\f0
et posita fuerit abominatio obstupefaciens,}{\f0\cf1 }{\f0\cf13\super f588}{\f0 erunt dies mille ducenti et nonaginta.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain \s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 12.}{ Blessed }{\i is }{he that waiteth, and cometh to the thousand three hundred and five and thirty days.\cell }{\b\f0 12.}{\f0
Beatus qui expectaverit, et attigerit usque ad dies mille trecentos et triginta quinque.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd
\trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx3870\clvertalt\clbrdrt
\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0
\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20
\par }{\fs20 Inconsequence of the obscurity of this passage it has been twisted in a varie
ty of ways. At the end of the ninth chapter I have shewn the impossibility of its referring to the profanation of the Temple which occurred under the tyranny of Antiochus; on this occasion the angel bears witness to such a complete destruction of the Temp
le, as to leave no room for the hope of its repair and restoration. Then the circumstances of the time convinces us of this. For he then said, Christ shall confirm the covenant with many for one week, and shall cause the sacrifices and oblation to cease.
}{\i\fs20\cf13 Afterwards, the abomination that stupifieth shall be added}{\i\fs20 , }{\fs20
and desolation or stupor, and then death will distill, says he, upon the astonished or stupefied one. The angel, therefore, there treats of the perpetual devastation of the Temple. So in this passag
e, without doubt;, he treats of the period after the destruction of the Temple; there could be no hope of restoration, as the law with all its ceremonies would then arrive at its termination. With This view Christ quotes this passage in Matthew 24, while
h
e admonishes his hearers diligently to attend to it. Let him who reads, understand, says he. We have stated this prophecy to be obscure, and hence it requires no ordinary degree of the closest attention. First of all, we must hold this point; the time now
treated by the angel begins at the last destruction of the Temple. That devastation happened as soon as the gospel began to be promulgated. God then deserted his Temple, because it was only founded for a time, and was but a shadow, until the Jews so compl
e
tely violated the whole covenant that no sanctity remained in either the Temple, the nation, or the land itself. Some restrict this to those standards which Tiberius erected on the very highest pinnacle of the Temple, and others to the statue of Caligula,
but I have already stated my view of these opinions as too forced. I have no hesitation in referring this language of the angel to that profanation of the Temple which happened after the manifestation of Christ, when sacrifices ceased, and the shadows of
the law were abolished. }{\i\fs20\cf13 From the time}{\i\fs20 , }{\fs20 therefore, }{\i\fs20\cf13 at which the sacrifice really ceased to be offered}{\i\fs20 ; }{\fs20
this refers to the period at which Christ by his advent should abolish the shadows of the law, thus making all offering of sacrifices to God totally valueless. }{\i\fs20 From that time, }{\fs20 therefore. Next, }{\i\fs20\cf13
from the time at which the stupefying abomination shall have been set up}{\i\fs20 . }{\fs20 God\rquote s wrath followed the profanation of the Temple. The Jews never anticipated the final cessation of their ceremonies, and always boasted in th
eir peculiar external worship, and unless God had openly demonstrated it before their eyes, they would never have renounced their sacrifices and rites as mere shadowy representations. Hence Jerusalem and their Temple were exposed to the vengeance of the G
entiles. This, therefore, was the setting up of this stupefying abomination; it was a clear testimony to the wrath of God, exhorting the Jews in their confusion to boast no longer in their Temple and its holiness.
\par }{\i\fs20\cf13 Therefore, from that period there shall be 1290 days}{\i\fs20 . }{\fs20
These days make up three years and a half. I have no hesitation in supposing the angel to speak metaphorically. As he previously put one year, or two years, and half a year, for long duration of time, and a happy issue, so he now puts 1290 }{\i\fs20 days.
}{\fs20 And for what reason? To shew us what must happen when anxieties and troubles oppress us. If a man should fall sick, he will not say, Here I have already been one month, but I have a year before me \emdash
he will not say, Here I have been three days, but now I languish wretchedly for thirty or sixty. The angel, then, purposely puts days for years, implying \emdash
although that time may seem immeasurably prolonged, and may frighten us by its duration, and completely prostrate the spirits of the pious, yet it must be e
ndured. The number of days then is 1290, yet there is no reason why the sons of God should despair in consequence of this number, because they ought always to return to this principle \emdash
if those afflictions await us for a time and times, the half time will follow afterwards.
\par Then he adds}{\i\fs20\cf13 , Happy is he who shall have waited and endured until the 1335 days.}{\i\fs20 }{\fs20
In numerical calculations I am no conjurer, and those who expound this passage with too great subtlety, only trifle in their own speculations, and detract
from the authority of the prophecy. Some think the days should be understood as years, and thus make the number of years 2600. The time which elapsed from this prophecy to the advent of Christ was about 600 years. From this advent 2000 years remain, and t
hey think this is the assigned period until the end of the world, as the law also flourished about 2000 years from the date of its promulgation to its fulfillment at Christ\rquote
s advent. Hence they fix upon this sense. But they are quite wrong in separating the
1290 days from the 1335, for they clearly refer to the same period, with a slight exception. It is as if the angel had said, although half the time should be prorogued, yet the faithful ought constantly to persist in the hope of deliverance. For he adds,
about two months, or a month and a half, or thereabouts. By half a time, we said, the issue was pointed out, as Christ informs us in }{\fs20\cf13\super <402422>}{\fs20
Matthew 24:22. Unless those days had been shortened, no flesh would have been safe. Reference is clearly made here to that abbreviation of the time for the Church\rquote
s sake. But the angel now adds forty-five days, which make a month and a half, implying \emdash God will put off the deliverance of his Church beyond six months, and yet we must be strong and of good courage, and p
ersevere in your watchfulness. God at length will not disappoint you \emdash he will succor you in all your woes, and gather you to his blessed rest. Hence,}{\i\fs20 }{\fs20 the next clause of the prophecy is this, \emdash
\par }{\cs24\v\f2\fs20\cf6
\par }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020
\pard\plain \s62\qc \li0\ri0\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \b\scaps\f28\fs28\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 12:13\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw60\brdrcf2 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw15 \clbrdrr
\brdrs\brdrw60\brdrcf2 \clcfpat16\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr
\brdrs\brdrw15 \clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx4050\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\pard\plain
\s63\ql \li0\ri0\sa20\keepn\widctlpar\intbl\faauto\adjustright\rin0\lin0 \f28\fs22\expnd-1\expndtw-8\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 13.}{ But go thou thy way till the end }{\i be: }{
for thou shalt rest, and stand in thy lot at the end of the days.\cell }{\b\f0 13.}{\f0 Et tu vade ad finem, et quiesces, et stabis in sorte tua ad finem dierum.}{\cell }\pard\plain \ql \li0\ri0\widctlpar\intbl\faauto\adjustright\rin0\lin0
\f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\trowd \trgaph108\trleft180\trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrs\brdrw60\brdrcf2 \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw15
\clcfpat7\clcbpat8\clshdng2500\cltxlrtb \cellx4050\clvertalt\clbrdrt\brdrs\brdrw15 \clbrdrl\brdrnone \clbrdrb\brdrs\brdrw60\brdrcf2 \clbrdrr\brdrs\brdrw60\brdrcf2 \clcfpat3\clcbpat8\clshdng2500\cltxlrtb \cellx7020\row }\pard\plain
\s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
\par Here the angel repeats what he had said before, the, full time of perfect light had not yet arrived, because God wished to hold the minds of his people in suspense until the manifestation of Christ. The angel, therefore, dismisses the Prophet, and in comm
anding him to depart, says \emdash Be content with thy lot, for God wishes to put off the complete manifestation of this prophecy to another time, which he himself knows to be the fitting one. He afterwards adds, }{\i\fs20\cf13
And then shalt rest and shalt stand}{\i\fs20 . }{\fs20 Others translate it, }{\i\fs20\cf13 rest and stand}{\i\fs20 ; }{\fs20
but the angel does not seem to me to command or order what he wishes to be done, but to announce future events, as if he had said, \emdash Thou shalt rest, meaning, thou shalt die, and then thou shalt stand; meaning, thy death shall not b
e complete destruction. For God shall cause thee to stand in thy lot with the rest of the elect; }{\i\fs20\cf13 and that, too, at the end of the days, in thy lot}{\i\fs20 ; }{\fs20
that is, after God has sufficiently proved the patience of his people, and by long and numerous, nay, infinite contests, has humbled his Church, and purged it, until the end shall arrive}{\i\fs20\cf13
. At that final period thou shalt stand in thine own lot}{\i\fs20 , }{\fs20 although a time of repose must necessarily intervene.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 PRAYER.
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf9 Grant, Almighty God, since thou proposest to us no other e
nd than that of constant warfare during our whole life, and subjectest us to many cares until we arrive at the goal of this temporary race-course: Grant, I pray thee, that we may never grow fatigued. May we ever be armed and equipped for battle, and whate
v
er the trials by which thou dost prove us, may we never be found deficient. May we always aspire towards heaven with upright souls, and strive with all our endeavors to attain that blessed rest which is laid up for us in heaven, in Jesus Christ our Lord.
\emdash Amen.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 Praise be to God.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 1.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE VISION OF THE FOUR BEASTS
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <270701>}{Daniel 7:1-3
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 Our}{\fs20 preceding volume having closed the historical portion of Daniel\rquote
s Prophecies, our second volume is occupied with Calvin\rquote s comments upon those Prophetic Visions, which have ever excited the deepest interest in the minds of thoughtful Christians. The interv
al of time from the first verse of this chapter to the beginning of Daniel 10 is about twenty-two years. The vision of This chapter is the only one written in Chaldee, and its similarity to that of 2 may account for the same language being used in both.
\par The most appropriate method of illustrating these Lectures, is that of quoting the views of various eminent Reformers and later divines who have ably discussed the Prophet\rquote
s language, and then comparing them with the solutions proposed by our Lecturer.
\par }{\b\fs20\cf13\super <270704>}{\b\fs20\cf13 Daniel 7:4}{\fs20 . \emdash The lion with eagle\rquote s wings is supposed to bear some likeness to the vulture-headed Nisroch, with which the late Assyrian discoveries have rendered us familiar. }{\i\fs20
Vaux, }{\fs20 in his \'93Nineveh and Persepolis,\'94 page 32, quotes the inquiry of }{\i\fs20 Beyer }{\fs20 in his notes to Selden\rquote s work }{\i\fs20 De Diis Syriis, }{\fs20
as to a connection between this far-famed Assyrian deity and the representation recorded in this verse. }{\i\fs20 Rosenmuller }{\fs20 explains the plucking of the wings as a deprivation of any ornament, or faculty, or innate vig
or, and quotes Cicero, Ep. ad Att., lib. 4, ep. 2, in reference to this }{\i\fs20 deplumatio. }{\fs20 The last clause, \'93a man\rquote s head was given to it,\'94 is well explained by Jerome of Nebuchadnezzar\rquote s}{\i\fs20 }{\fs20
return to his kingdom after his banishment, and his receiving the heart which he had lost. The frontispiece on the title-page of }{\i\fs20 Bonomi}{\fs20 \rquote }{\i\fs20 s }{\fs20 \'93Nineveh}{\i\fs20 }{\fs20 and its Palaces,\'94
is a most accurate representation of this verse. The work contains many excellent engravings, explanatory of the symbolic language of this Prophet.
\par }{\b\fs20\cf13\super <270705>}{\b\fs20\cf13 Daniel 7:5.}{\fs20 \emdash The raising of the bear on one side is interpreted by Theodoret and Jerome of the invasion of the Chaldean empire by the Persian. The protrusions from its mouth are thought by }{
\i\fs20 Wintle }{\fs20 to be \'93tusks,\'94 but }{\i\fs20 Rosenmuller }{\fs20 objects to this supposition. }{\i\fs20 Wintle}{\fs20 \rquote }{\i\fs20 s }{\fs20
notes are on the whole so very judicious, that we do not hesitate again to recommend the reader to peruse them, as in most instances they confirm the interpretations adopted in these Lectures. }{\i\fs20 Hippolytus, }{\fs20 as quoted by Oecolampadius }{
\i\fs20 in loc., }{\fs20 explains the three \'93ribs\'94 of the three people, Assyrians, Medes, and Babylonians. The opinion of our Reformer, volume 2, page 16, is sound and satisfactory.
\par }{\b\fs20\cf13\super <270706>}{\b\fs20\cf13 Daniel 7:6}{\fs20 . \emdash \'93Four wings on its back.\'94 This symbolical representation occurs in the Nineveh sculptures. See }{\i\fs20 Bonomi, page }{\fs20 257,}{\i\fs20 }{\fs20 and elsewhere.
\par }{\b\fs20\cf13\super <270707>}{\b\fs20\cf13 Daniel 7:7}{\fs20 . \emdash The Fourth Beast of this verse has so usually been treated as the Roman Empire, that it simply becomes necessary to cite the exceptions to this opinion. }{\i\fs20 Rosenmuller }{
\fs20 records an attempt to refute this interpretation by J. C. Becman, in a dissertation on the Fourth Monarchy, published in 1671,}{\i\fs20 }{\fs20 at Frankfort-on-the-Oder, and gives a slight sketch of his argument. }{\i\fs20 Dr. Todd, }{\fs20
in his able \'93Lectures}{\i\fs20 }{\fs20 on Antichrist,\'94 has made use of every possible argument against applying this to the Roman Empire, and his theory has been fairly stated and ably opposed by }{\i\fs20 Birks }{\fs20 in his \'93
First Elements of Sacred Prophecy.\'94 London, 1843. With reference to this fourth beast, }{\i\fs20 Dr. Todd }{\fs20 believes it to be still future; and hence his expo
sitions are classed with those of the Futurists. Our readers will remember, that as an expositor of prophecy, Calvin is a Praeterist, and that his general system of interpretation is as remote from the year-day theory of Birks, Faber, and others, as from
t
he futurist speculations of Maitland, Tyso, and Todd. Notwithstanding the disagreement between these Lectures and the writings of Birks, we strongly recommend their perusal by every student who would become thoroughly proficient in the prophecies of Danie
l. The first step towards progress, is to surrender all our preconceived notions, and to prepare for the possibility of their vanishing away before the force of sanctified reason and all-pervading truth.
\par The Jewish commentators are specially careful to deny the application of this fourth empire to the Romans. Rabbis }{\i\fs20 Aben Ezra }{\fs20 and }{\i\fs20 Saadiah }{\fs20
interpret it of the Turkish sway, and extend it to times stilt present and yet future. The Son of man they hold to be Messiah, who in their opinion has not yet arrived. A di
fferent interpretation has been suggested by Lacunza in La Venda del Messias en Gloria, y Magestad, translated by the Revelation E. Irving. 2 vols. 8vo. London, 1827. Parte 2 Fenemeno 1. The opinion that the fourth empire is Alexander and his successors,
is contained in }{\i\fs20 Venema}{\fs20 \rquote }{\i\fs20 s }{\fs20 Dissert. ad Vaticin. Daniel emblem. 4to. Leovard, 1745.
\par }{\i\fs20 Rabbi Sal. Jarchi }{\fs20 understands the three ribs of }{\fs20\cf13\super <270705>}{\fs20 Daniel 7:5, to be those things of Persia, Cyrus, Ahasuerus, and Darius who destroyed the Temple. The ten kings he thinks
to be the emperors of Rome from Julius Caesar to Vespasian. The mouth speaking proud things of }{\fs20\cf13\super <270708>}{\fs20 Daniel 7:8, he refers to Titus, thus adopting the supposition that the fourth empire is heathen Rome.
\par }{\i\fs20 Maldonatus }{\fs20 expounds the passage of heathen Rome, and feels his wrath stirred up against those \'93Heretics and Lutherans\'94 who bring it down to Papal times, and rejoices in the opportunity of quoting }{\f4\fs20\cf1 Calvin}{\fs20 , \'93
their master,\'94 against \'93the absurdity\'94 of his disciples. See }{\i\fs20 Comment. }{\fs20 in Dan., page 673. But the lear
ned Jesuit ought to have known that the celebrated Abbot Joachim, the founder of the Florentine order at the close of the 12th century, interpreted this empire of the mystic Babylon and the Papal Antichrist. He did not hesitate to apply the dates of this
prophecy to the definite period of three years and a half, from }{\f4\fs20\cf1 a.d.}{\fs20 1256 to 1260. He was a bold forerunner of those modern expounders, who take exactly the same view of the Papacy as himself. See }{\i\fs20 British Mag., }{\fs20
volume 16, pages 370 and following; also pages 494 and following; and }{\i\fs20 Liber de Flore }{\fs20 Telesforus Cusentinus. Fol. 29,}{\i\fs20 }{\fs20 a. apud Todd, page 460.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 2.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE TEN HORNS
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <270707>}{Daniel 7:7
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 The controversy which has arisen between commentator\rquote
s respecting these ten horns, refers first to the question, were they \'93kings\'94 or \'93kingdoms?\'94 And next, if \'93kings,\'94 who are they?}{\i\fs20 }{\fs20 and if kingdoms, what are they?}{\i\fs20 }{\fs20
They are usually supposed to be the kingdoms into which the Roman Empire was divided. }{\i\fs20 Vitringa }{\fs20
in his Commentary on the Apocalypse, page 788, enumerates them after his own method, and the variety in the reckoning of these kingdoms is so great, that it has been used by many writers as an objection to their being kingdoms at all. }{\i\fs20 Augustine
}{\fs20 (}{\i\fs20 De. civit. Del., }{\fs20 lib. 20, c. 23) considers the number \'93ten\'94}{\i\fs20 }{\fs20 to be indefinite, and to include all the kings of the Roman Empire. }{\i\fs20 Willet, in loc., }{\fs20
has collected a variety of interpretations from different writers; while }{\i\fs20 Tyso }{\fs20 gives a table of twenty-nine distinct lists
, shewing that sixty-five different kingdoms and persons have been suggested. Elucidation of the Prophecies. 8vo, London, 1838, pages 100-114.
\par }{\i\fs20 Rosenmuller }{\fs20 treats them as kings. With him the fourth empire is not Rome, but that of the Seleucidae and Lagidae.
By this assumption ten kings are easily found among those who reigned over both Egypt and Syria between Alexander and Antiochus Epiphanes, who on this plan is the Little Horn. He simply states his opinion without supporting it by any arguments. It by no
means requires any, as the statement itself becomes its best refutation. This view was adopted by }{\i\fs20 Bertholdt, }{\fs20 and has been overthrown by }{\i\fs20 Hengstenberg, }{\fs20
with his usual learning and ability. See pages 164 and following, of the work cited in volume 1. The determination of some German writers to make Antiochus Epiphanes the Little Horn, has induced them to divide the four empires thus: \emdash
the Chaldean, Median, Persian, and Macedonian, the last including the various kingdoms which sprung from it. See }{\f4\fs20\cf1 Eichorn}{\fs20 }{\i\fs20 Einl., }{\fs20 4to, Ausg., B. 4, page 48; also the works of }{\i\fs20 Jahn, Dereser, De Wette, }{
\fs20 and }{\i\fs20 Bleek, ap. Hew. pages }{\fs20 161-169.}{\i\fs20
\par }{\fs20 Some light is thrown on this subject by Fry in his }{\i\fs20 Second Advent, }{\fs20 volume 2, page 16, edit. 1822, London. He translates this and other visions and proph
ecies of Daniel with great clearness, and the hundred pages which he devotes to their explanation are well worthy of perusal. They contain many judicious quotations from Sir Isaac Newton, Mede, Faber, and the most celebrated English expounders of prophecy
.
As he considers the fourth beast the Roman Empire, and extends its duration throughout the modern history of Europe, he adopts the views of Bishop Chandler and Faber, as to the ten horns being ten kingdoms into which that empire was divided after the irr
u
ption of the barbarians. The northern nations parceled out the Roman Empire among themselves. These nations invaded the empire and settled within it. Now, it appears from history, that there were ten principal kingdoms into which the Roman Empire was divi
ded. These ten primary kingdoms are then enumerated according to Machiavel; but it is beyond our province to pursue this view of the subject further; it is enough to refer to }{\i\fs20 Fry}{\fs20 \rquote }{\i\fs20 s }{\fs20
translations of difficult passages of this Prophet, as clear, sound, and judicious. The Editor deems it his duty to point out the best opinions and explanations wherever he may find them; and to direct the reader\rquote
s attention especially to those which illustrate our Reformer\rquote s Commentary.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 3.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE LITTLE HORN
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <270708>}{Daniel 7:8
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 The}{\fs20
Expositor who sympathizes most with our Lecturer among writers of our own day, is the late Professor }{\f4\fs20\cf1 Lee}{\fs20 , of Cambridge. In his translations of the Hebrew Scriptures he is unrivaled; no schol
ar of our age can approach him in the extent of his learning or the soundness of his erudition. His expository system of the prophecies of Daniel and St. John will meet in these days with the most vehement condemnation, and it happily does not fall within
the province}{\i\fs20 }{\fs20 of the Editor of these Lectures to express any other opinion, than that they throw light upon the views of our Reformer. It will be sufficient at present to refer the reader to his valuable work, entitled \'93
An Inquiry into the Nature, Progress, and End of Prophecy,\'94
Cambridge, 1849. He discusses the subject of our second volume from page 152, to page 230, and translates the Hebrew and Chaldee text of Daniel, adding valuable explanatory notes. Before the student is competent to pass an opinion on the Professor
\rquote s hermeneutical conclusions, he should be intimately familiar with his elaborate verbal criticisms.
\par The fourth kingdom he holds to be the Roman, and specifies, especially, \'93the Lower Roman Empire;\'94 the ten horns are \'93a series of kings, each serves constituting a universal empire for the time being\'94 The Little Horn is said to be \'93
the latter rule of the Roman power,\'94 (p. 165.)}{\i\fs20 }{\fs20 All reference to Antiochus Epiphanes is denied; and the argument is concluded by the following sentence, \emdash \'93By every co
nsideration, therefore, it is evident that the Little Horn of Daniel\rquote
s seventh and eighth chapters is identically the same, and that this symbolized that system of Roman rule which ruined Jerusalem, and then made war upon the sainted servants and followers
of the Son of man; and in this he prospered and practiced, until he in his turn fell, as did his predecessors, to rise no more at all,\'94 (p. 168.)
\par This vision has been ably and fully illustrated by Professor }{\i\fs20 Bush }{\fs20 of New York, in \'93the Hierophant,\'94}{\i\fs20 }{\fs20 1844; and as the American Professor\rquote s \'93exposition\'94}{\i\fs20 }{\fs20
is exceedingly clear, and full, and instructive, a few quotations from it are inserted here. \'93We propose, if possible, to ascertain the true character of the judgment here depicted, and by a careful collation of ot
her Scriptures to determine its relations to the series of events connected with the second coming of Christ and its grand cognate futurities.\'94 \'93This Little Horn,\'94 he asserts, \'93is}{\i\fs20 }{\fs20
unquestionably the ecclesiastical power of the Papacy,\'94 and \'93the judgment commences a considerable time prior to the transition of the beast from his pagan to his Christian state.\'94... \'93This}{\i\fs20 }{\fs20
horn did not arise till after the empire received its deadly wound by the hands of the Goths.\'94 This divergence from the sentiments of our Reformer compels us to avoid quoting at greater length Professor Bush\rquote
s scheme of interpretation. It is ably planned and carefully executed. He supposes the Little Horn to prevail against the saints for 1260 years; adding, \'93nothing is more notorious than that
the Roman Empire, after subsisting not far from the space of 1260 years from its foundation, did succumb to the sword of its Gothic invader, and about }{\f4\fs20\cf1 a.d.}{\fs20 476 became imperially extinct, under its then existing head.\'94
This forms another period for the supp
osed termination of the 1260 years, very different from that usually maintained by British authors. It is said to be renewed again in the time of Charlemagne, and the testimony of Sigonius, Hist. de Reg. Ital., Book 4, page 1.58, is quoted in proof of thi
s. See Hierophant, page 156.
\par \page }{\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 4.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE ANCIENT OF DAYS \emdash THE SON OF MAN
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <270709>}{Daniel 7:9}{\b0 and }{\cf13\super <270713>}{Daniel 7:13}{\b0
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 This expression is treated actively by }{\i\fs20 Wintle,\emdash }{\fs20 \'93He that maketh the days old,
\'94 and, consequently, ready to expire or cease. The Deity he supposes to be meant by this term, and refers us for an explanation of the human attributes assigned to the Divine Being, to Dr. Sam. Clarke\rquote s Sermons, volume 1, Discertation 5:}{
\i\fs20 Grotius }{\fs20 very appositely reminds us that the ancient thrones and }{\i\fs20 since circles }{\fs20 had wheels; and }{\i\fs20 Rosenmuller }{\fs20
treats them as indicating the velocity with which God beholds and judges all things. Some Jewish writers read thrones were taken away; implying\rquote the overthrow of the dominions of this world, and the setting up of flint of Messiah. Both Rabbis }{
\i\fs20 Levi }{\fs20 and }{\i\fs20 Saadias }{\fs20 apply this passage to the future prosperity of Israel alone.
\par }{\i\fs20 OecoIampadius }{\fs20 supposes Christ to be here signified as the lamb slain from the beginning of the world, and therefore \'93Ancient.\'94 After quoting Chrysostom and Basil on the phrase, \'93The}{\i\fs20 }{\fs20 books were opened,\'94
he pointedly inquires, \'93But what need of books? every man\rquote s conscience will be its own open volume.\'94 The Christian tone of this commentator\rquote
s sentiments renders his writings far more valuable than most of those of his own and of succeeding ages. It treats this chapter with his usual skill and spirituality, differing however in some points from the general tenor of these Lec
tures. It enumerates the four visions of these last six chapters: the first and last of them, he states, relate to the persecutions to arise under Antichrist the second, in Daniel 8, to the profanation of the Temple under Antiochus; and the third, in the
ninth chapter, to its devastation under Titus. He does not take the word \'93kings\'94 for the monarch simply, but includes under the term their counselors, warriors, and ministers of state. \'93A king\'94 with hint, refers to a monarch\rquote
s successors as well as himself.
He quotes at length from Eusebius, Evan. Dem., book 15, the well-known passage in which this vision is recorded at full length. His illustrations of the first three beasts is judicious, and we have previously stated (volume 1, page 427) his view of the f
ourth empire as coinciding with }{\f4\fs20\cf1 Calvin\rquote s}{\fs20 . He refutes the comments of Polychronius and Aben Ezra, who apply the fourth kingdom to Alexander\rquote s successors; and objects to Jerome,
and Lactantius, and Ireneus, who treat the ten kings as ten monarchies springing from heathen Rome. The number ten is not taken literally, but mystically, for a perfect number, that is, one made up by adding one and two, and three and four. The ten horns
,
he thinks, follow the fourth beast, existing during his; own age and leading on directly to Antichrist. He approves of Apollinarius, who interprets the 8th verse of Antichrist, and then explains, very copiously, his sentiments as to where he is to be fou
nd. \'93Very}{\i\fs20 }{\fs20 possibly,\'94 he remarks, \'93
the Gregories, the Alexanders, and the Julii, did not displease God so strikingly while occupying the Papal chair: God only is their judge. But during this reign such innumerable enormities are committed as are worthy of th
e true Antichrist, and thus rebound upon their heads.\'94
He then runs the parallel between Mohamed and the Papacy, and with great accuracy and spirit treats the false prophet as the Antichrist of the east, and the Roman Pontiff as corresponding to him throughout the west. The \'93eyes of a man\'94 of }{
\fs20\cf13\super <270708>}{\fs20 Daniel 7:8, are explained of the bland and benignant appearance of this insinuating personage, while the blasphemies of his mouth are interpreted of the impious boastings of Mohamed and the Pope. The manner in
which both Mohamed and the Papacy have \'93changed}{\i\fs20 }{\fs20 the times,\'94
is amply discussed, and the language of both Daniel and St. John made applicable to the modern history of the religions of the Crescent and the Cross throughout both Asia and Europe.
\par In commenting on }{\fs20\cf13\super <270709>}{\fs20 Daniel 7:9, he refers it to the future destination of Antichrist, and comparing\rquote
this passage with St. John, states his view of the three and a half years, or forty-two months, or half-week. Seven is a perfect number representing perpetuity, an
d God who is perpetually angry stops half way in his course of punishment. Oecolampadius is severe upon the Chiliasts, similar to the Futurists of our day, who expect one personal Antichrist yet to be revealed. Although he calls them \'93semi-Jews,\'94}{
\i\fs20 }{\fs20 yet their
solution of this great problem of prophecy may after all turn out to be the right one, and Christendom hereafter may yet vindicate their far-seeing sagacity. The remainder of the chapter is connected with the second coming of Christ to judgment, and the
final victory of the saints when the harvest of the world shall be gathered in, and \'93the}{\i\fs20 }{\fs20 righteous shall shine as the sun in the kingdom of their Father.\'94
The introduction of the Antichrist and the Papacy with the Mohammedan imposture, existing as they have
done for many years since the first advent, and as it is assumed they will do till the second advent, gives the tone to the comments of Oecolampadius very different from that of }{\f4\fs20\cf1 Calvin}{\fs20
. It becomes highly instructive to compare and contrast them, as in this way we may derive profit from both, and correct our own presumption, if we are tempted to esteem either as necessarily and exclusively perfect.
\par }{\b\fs20\cf13\super <270709>}{\b\fs20\cf13 Daniel 7:9}{\fs20 . \emdash \'93The thrones were cast down\'94 \emdash Authorized Version. Professor }{\i\fs20 Bush }{\fs20 agrees with Calvin, volume 2, page 32, in preferring were }{\i\fs20
set, placed, or arranged, }{\fs20 bringing forward as his supporters, Jerome, Arias Montanus, the Syriac, Arabic, and Genevan versions, besides Luther\rquote s and Diodati\rquote s. \'93The}{\i\fs20 }{\fs20
saints who are subsequently said to have possessed the kingdom formed the celestial conclave, and sat upon the encircling thrones.\'94 He prefers the meaning, \'93Permanent of days,\'94}{\i\fs20 }{\fs20 or, \'93Enduring}{\i\fs20 }{\fs20 of days,\'94
to the common rendering \'93Ancient}{\i\fs20 }{\fs20 of days.\'94}{\i\fs20 }{\fs20 Cocccius favors this expression, and also Michaelis, who assigns the primary sense of enduring and abiding to the Hebrew word. See also }{\fs20\cf13\super <183107>}{
\fs20 Job 31:7, and }{\fs20\cf13\super <233318>}{\fs20 Isaiah 33:18. The designation, }{\i\fs20 enduring of days, }{\fs20 undoubtedly carries with it a latent contrast to the many vicissitudes, and the transient nature of the thro
nes and kingdoms here shadowed forth as the antagonist dominions to that of God everlasting. He then quotes }{\f4\fs20\cf1 Calvin\rquote s}{\fs20 remarks on this verse as \'93singularly appropriate and striking.\'94
His garment (literally) was as the white snow. The resplendent white of his
spotless garments indicated the exquisite equity, justice, and impartiality of his judgments, while the locks of his hair, purer than the washed wool of the fairest fleeces, indicate nothing of the imbecility of extreme old age, but the considerate gravi
ty, the ripened reflection, the mature wisdom, the enlightened experience, the venerable authority, and the calm decision, which are naturally associated with the \'93hoary head.\'94 Referring to the fairy throne and the burning wheels, he adds, \'93
As the entire go
rgeous apparatus described by the Prophet, has reference primarily to a period anterior to new Testament times, when the kingdom of God had not yet obtained that fixedness which is attributed to it in subsequent visions, therefore his throne is represente
d with the accompaniment of wheels. The scene, he states, \'93Is a judgment which transpires on the earth in the providence of God, and not a judgment at the end of the world, as often understood by the readers of revelation.\'94\'85 \'93
The scenery is to be regarded as }{\i\fs20 ideal }{\fs20 and not }{\i\fs20 real. }{\fs20
It is the celestial shadow of a terrestrial reality. The whole scene, which is impartially described as transpiring in heaven, does really take place in the providence of God on earth, so these judges and co-assessors are really men,
who are made agents in executing the divine purposes relative to the overthrow of the anti-Christian dominion represented by the Beast and the Little Horn.\'94
The professor, though differing from Calvin on some points, strongly corroborates his opinions on others. The statements on pages 26 and 28 of this volume are expanded and enforced in various passages in the Hierophant. For instance, on page 109, \'93
That the vision and scene does not refer to what is usually termed \lquote the last judgment\rquote to take place at som
e future period, and simultaneously with the final resurrection and consummation of all things, is obvious from the whole tenor of the vision. The judgment is a local judgment, and the object of it, not the whole race of men, but a particular despotic, pe
rsecuting, idolatrous, and blasphemous power, which the counsels of heaven have doomed to destruction.\'94 This is entirely in accordance with }{\i\fs20 Faber. }{\fs20 See Calvin of Proph., volume 2, page 108.
\par }{\b\fs20\cf13\super <270713>}{\b\fs20\cf13 Daniel 7:13.}{\fs20 \emdash }{\f4\fs20\cf1 The Son of Man}{\fs20 . He is usually admitted to be the Messiah. }{\i\fs20 Hengstenberg }{\fs20 remarks upon our Lord\rquote
s reasons for using this designation of himself. He aptly compares various passages in St. Matthew\rquote s Gospel with those of this chapter, and shews how they bear upon the genuineness of Daniel\rquote s prophecies.)
\par }{\i\fs20 Oecolampadius }{\fs20 refutes the notions of the Jews who treat the phrase \'93the Son of man,\'94
as their own nation. He argues against Rabbi Saadias and the Chiliasts, and after fully upholding the union of the divine with the human natures in Christ, he approves of th
e instructive comments of Chrysostom and Cyril. His coming to the Ancient of Clays is explained by St. Paul\rquote
s assert. ion, He shall deliver up the kingdom to his Father; and thus the victory of the saints becomes that final triumph of righteousness, which shall be visibly displayed at the second advent of the Redeemer.
\par The possession of the kingdom by the saints of the most high, (}{\fs20\cf13\super <270722>}{\fs20 Daniel 7:22,) was interpreted by the early Fathers, of the general spread of Christianity after }{\i\fs20 the first }{\fs20 advent. Professor }{\i\fs20 Lee,
}{\fs20 in replying to Dr. Todd, has collected their testimony to the reign of Christ and his saints, as spread far and wide in the very earliest period of the Gospel history. His list of authorities will support the system of interpretation adopted by }{
\f4\fs20\cf1 Calvin}{\fs20 .
\par }\pard \s65\ql \li360\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin360\itap0 {\fs20 See }{\i\fs20 Tertullian adv. Jud., page }{\fs20 105. Ed. 1580.
\par }{\i\fs20 Irenoeus. }{\fs20 Edit. Grabe, pages 45, 46, 221, etc.
\par }{\i\fs20 Justin Martyr. }{\fs20 Edit. Thirlby, pages 369, 328, 400.
\par }\pard \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\i\fs20 Cyprian. adv. Jud, }{\fs20 Book 2:}{\i\fs20 passim, }{\fs20 and }{\i\fs20 De Unit. Eccl., }{\fs20 page}{\i\fs20 }{\fs20 108. Edit. Dodwell. }{\i\fs20 Euseb. Hist. Eccl.,
}{\fs20 Book 8, and elsewhere. }{\i\fs20 De, Vit. Const., }{\fs20 Book 1, chapters 7, 8, and his other writings.
\par }{\i\fs20 Fabricii Lux. Sanct. Evan. }{\fs20 contains similar extracts from the earliest Fathers to the same purpose.
\par For the Professor\rquote s own view, see his Treatise on the Covenants, page 112 and following. He is ably supported by Professor }{\i\fs20 Bush, }{\fs20
who correctly limits this vision to the first establishment of the reign of Messiah, and the early preaching of the Gospel. The American Professor throws great light on the passage, by a clear and compre
hensive criticism on the Hebrew words. His remarks on the Son of man coming with the clouds of heaven, are ingenious. He does not understand the word \'93clouds\'94}{\i\fs20 }{\fs20 in its ordinary sense, but as denoting \'93a}{\i\fs20 }{\fs20
multitude of heavenly attendants.\'94 He quotes }{\fs20\cf13\super <520401>}{\fs20
1 Thessalonians 4:19, from which he concludes that the meaning is not that we shall be caught up into the clouds, but in multitudes. The Son of man being brought to the Ancient of days is said to set forth the investiture of the Son of man with that vice-
regal lordship, which he, in the divine economy, held over the nations of the earth and through the perpetuity of time. \'93The}{\i\fs20 }{\fs20
paramount question to be resolved, is that of the true epoch of this ordained assumption by the Messiah of the majesty of the kingdom. He then determines the question exactly as Calvin does, by saying, \'93
This we think is plainly to be placed at the Savior\rquote s ascension.\'94... \'93It is in this passage of Daniel that we find the germ of nearly all the announcements of the New Testament, relative to the founding of that spiritual monarchy.\'94... \'93
Conceiving the clouds then, in the Prophet\rquote s vision, as being really clouds of angels, we shall be better prepared to understand the drift of the New Testament narrative, }{\fs20\cf13\super <440109>}{\fs20 Acts 1:9. It was by this c
loud of celestial attendants that he was brought, in the language of Daniel, to the Ancient of days, for him to receive}{\i\fs20 }{\fs20
the seals, as it were, of that high office which he was to fill as head of the universal spiritual empire now to be set up.\'94}{\i\fs20 }{\fs20 There is, therefore, we conceive,}{\i\fs20 }{\fs20
no greater mistake in regard to the whole rationale of this prophecy, than to understand the judgment and the coming of the Son of man here mentioned, as the final judgment and final coming of Christ synchronical with an anticipated
physical catastrophe of the globe.
\par Professor }{\i\fs20 Bush }{\fs20 quotes }{\f4\fs20\cf1 Calvin}{\fs20 on }{\fs20\cf13\super <270712>}{\fs20 Daniel 7:12 with approbation, and adds the Rabbinical paraphrase of Jaachiades, in support of their joint conclusions. }{\i\fs20 Vitringa, }{\fs20
in his Dissertations on the Emblems of this Prophet, page 504, elicits a different sense. He makes the \'93life\'94 and the \'93dominion\'94}{\i\fs20 }{\fs20 identical. Sir J. Newton maintains that the three beasts were, in the eye of prophecy,}{\i\fs20
}{\fs20 still living in his day, and were to be sought for where their geographical seat existed at the time of their ascendancy. \emdash }{\i\fs20 Observ. on Daniel, page }{\fs20
31. Although Bishop Newton and others agree with him, there is no foundation for this ingenious conjecture}{\i\fs20 . Mede}{\fs20 \rquote }{\i\fs20 s }{\fs20 view is different still, and }{\i\fs20 Bush }{\fs20 points out \'93a}{\i\fs20 }{\fs20
serious and probably an insuperable objection to it;\'94 while he glides off himself to the \'93leading despotisms of the East, including perhaps those of Russia and Turkey,\'94
contrary to the sentiments expressed in page 26 of this volume See pages 162, 163.
\par An important question has arisen among Commentators, as to the import of the word \'93kings\'94 in }{\fs20\cf13\super <270717>}{\fs20 Daniel 7:17. Does it refer to }{\i\fs20 persons or to dynasties? }{\fs20 Professor }{\i\fs20 Bush }{\fs20
argues for a symbolical sense, and quotes Theodotion, who renders it \'93kingdoms.\'94 It is next asserted, that the term kingdom is not to be applied to \'93a}{\i\fs20 }{\fs20 purely regal form of government,\'94 but to \'93any}{\i\fs20 }{\fs20
form of national existence in which we can recognize in established ruling power.\'94 }{\i\fs20 Havernick }{\fs20 remarks, that \'93kings\'94}{\i\fs20 }{\fs20 here stands in the concrete for dynasties or kingdoms, the representat
ion of kingdoms for the kingdoms themselves. The word \'93kingship\'94 expresses this idea of Havernick\rquote s better than kingdom. }{\i\fs20 Bush }{\fs20 treats it as a }{\i\fs20 denomination potiore, }{\fs20 which he aptly translates \'93}{\i\fs20
a titling from the chief.}{\fs20 \'94}{\i\fs20
\par }{\b\fs20\cf13\super <270718>}{\b\fs20\cf13 Daniel 7:18}{\fs20 . \emdash The Saints of the Most High. This phrase is said by }{\i\fs20 Bush }{\fs20 to indicate the Jews, \'93
as forming a part at least of the saints who are to be the possessors of the kingdom here spoken of.\'94}{\i\fs20 }{\fs20 There are strong grounds for believing that the holy people which were to be destroyed and scattered, (}{\fs20\cf13\super <270824>}{
\fs20 Daniel 8:24, and }{\fs20\cf13\super <271207>}{\fs20 Daniel 12:7,) were the Jews. Daniel\rquote s grief was occasioned, in great measure, by a foresight of the cruel oppressions to which }{\i\fs20 his own people }{\fs20
were to be subjected during the dominion of the Beast and Little Horn.\'94 The plural form of the word, which }{\f4\fs20\cf1 Calvin}{\fs20 accurately}{\i\fs20 }{\fs20 preserves and notices, is said to recall, \'93that holy and devoted people}{\i\fs20 }
{\fs20 who are born from above.\'94 Bush translates }{\i\fs20 sancti altissimorum, }{\fs20 the saints of the most High Ones.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 5.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE PROPHETIC MEANING OF \'93A TIME.\'94
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <270725>}{Daniel 7:25
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 It is important to determine accurately the meaning of this and similar phrases. The word \'93time\'94}{
\i\fs20 }{\fs20 is, as Calvin remarks, naturally indefinite, while its use in this Prophet leads to the conclusion that it means \'93years.\'94 The passage in }{\fs20\cf13\super <270416>}{\fs20 Daniel 4:16, \'93Seven times,\'94
is usually understood to mean seven years, although nothing can fairly rest upon this interpretation. The phrase of this verse is usually taken to mean half of seven times, and is used again in }{\fs20\cf13\super <271207>}{\fs20
Daniel 12:7. The other passages which refer to periods of time are expressed more definitely, for instance, 2300 \'93evenings and mornings,\'94 }{\fs20\cf13\super <270814>}{\fs20 Daniel 8:14-26; the seventy weeks or seven, }{\fs20\cf13\super <270924>}{
\fs20 Daniel 9:24; the 1290 \'93days,\'94 }{\fs20\cf13\super <271211>}{\fs20 Daniel 12:11, and the 1335 days, }{\fs20\cf13\super <271212>}{\fs20 Daniel 12:12. \'93The terms in the first four instances,\'94
says Bickersteth, in his Practical Guide to the Prophecies, edit. sixth, 1839, page 184, \'93
are in themselves quite ambiguous and general. There is nothing to determine, respecting the number 2300, and the seventy weeks, whether years or days be intended; but analogy would lead us to suppose that all were to be interpreted on a common principle.
\'94 He goes on to say, \'93It appears from }{\fs20\cf13\super <271207>}{\fs20 Daniel 12:7, that the close of the three times and a half is closely connected with the gathering of the Jews; and from }{\fs20\cf13\super <380118>}{\fs20
Zechariah 1:18-21, that the power of the four Gentile monarchies is then broken; and this confirms the extended meaning of both. God looks at the whole course of this world\rquote
s history as but a few days. Daniel, when he heard the period of the times and a half announced by the angel, understood not, and on inquiry received the answer, }{\i\fs20 The words are sealed to the time of the end; }{\fs20
and an intimation is given, that even when unsealed, only }{\i\fs20 the wise would understand. }{\fs20 We thus learn that the meaning couched under this expression was purposely concealed}{\i\fs20 }{\fs20 for a time, but
was afterwards to be unfolded to the wise. The promise is not of a fresh revelation, but of an explanation of a period already given. And there seems to have been a wise end in this veiling of the time, as it would have been staggering to the faith, and d
eadening to the hopes of the Israelites, if the whole of the interval had been openly and explicitly declared,\'94}{\i\fs20 page }{\fs20 186. This excellent man was an advocate of the symbolizing sense of chronological expressions; thus on the \'93
seven times,\'94 he says; \'93this}{\i\fs20 }{\fs20 seems plainly to denote the season during which the Gentile dominion of the four monarchies should be corrupt and worldly, as afterwards exhibited in the four beasts coming up from the sea.\'94 Again,
\'93the seven times\'94 would then answer to \'93the times of the Gentiles\'94}{\i\fs20 }{\fs20 mentioned by our Lord. He also makes the following statements \emdash \'93
The time, times, and half a time, the forty-two months and 1260 days, are the same interval; the time, times, and half, of Daniel and the Revelation are the same period; a prophetic day
is a natural year; the three and a half times are the half of seven times, the whole season of Gentile power, and the same with the latter times of St. Paul. A time denotes 360 years, and }{\i\fs20 chronos }{\fs20 is equivalent to}{\i\fs20 kairos,}{
\fs20 \'94}{\i\fs20 }{\fs20 (p. 365.) As these assertions are not to be found anywhere in Holy Scripture, }{\f4\fs20\cf1 Calvin}{\fs20
has manifested his wisdom, by expounding the text as he finds it, and avoiding all conjectural statements. As a specimen, however, of a scheme on the opposite principles to those maintained in these Lectu
res, we will quote one final passage on this subject, headed }{\f4\fs20\cf1 Particular Times}{\fs20 , (p. 366.) \'93
The time, times, and half, and 1260 days of Revelation are the same period. The forty-two months have a date rather later, like the two dates of the seventy years\rquote captivity;\'94 (yet observe the previous extract. \emdash Ed) \'93The}{\i\fs20 }{
\fs20 1290 and 1335 days of Daniel both commence with the 1260 days of Revelation, or time, times, and a half, of both prophecies; the seven times of the Gentiles begin with the subjection of Israel under S
hamanezer; the three and a half times begin with Justinian\rquote s eternal code, }{\f4\fs20\cf1 a.d.}{\fs20 532-3; the forty-two months close nearly with the 1335 days; the forty-two months begin }{\f4\fs20\cf1 a.d.}{\fs20 604, or }{\f4\fs20\cf1 a.d.}{
\fs20 607-8, with the re-union of the ten kingdoms, or the public establishment of idolatry; the 1335 days end in }{\f4\fs20\cf1 a.d.}{\fs20 1867-8.\'94 The arguments in favor of this theory, directed chiefly against the Futurists, are found in the \'93
First Elements of Sacred Prophecy,\'94 from chapter. 12, page 308, to the end of the volume. Similar discussions are contained in \'93The Morning Watch,\'94 }{\i\fs20 passim, }{\fs20 especially one on \'93The Sacred numbers,\'94
volume 5, pages 273-285, London, 1832. The reader who is curious in such numerical calculations will find much to his taste in the volumes of this periodical.
\par }{\i\fs20 Brooks, }{\fs20 in his useful compendium, \'93Elements of Prophetical Interpretation,\'94 has devoted Daniel 10 to \'93Time mystically expressed.\'94 He examines at full length the argument of }{\i\fs20 Maitland, }{\fs20
who contends for the literal meaning of days, in \'93An Inquiry into the grounds on which the prophetic period of Daniel and St. John has been supposed to consist of 1260 years.\'94 }{\i\fs20 Brooks }{\fs20
brings forward the usual reasonings by which the literal meaning of the word \'93day\'94 is supposed to be overthrown, and combats }{\i\fs20 Maitland }{\fs20 with much spirit. He settles it rather positively, that \'93
the literal meaning of a time is a year, and then considers the expression of this verse 25, \'93may signify, mystically, if calculated by lunar time, a period of 1260 years.\'94 Some, it is added, \'93have considered that a tim
e means mystically a century of years.\'94 }{\i\fs20 Vitringa }{\fs20
states this to be the view of the Waldenses, who hoped for a speedy termination to their persecutions, and were persuaded that the anti-christian power which opposed them could only last 350 years. }{\i\fs20 Bengelius }{\fs20
at one time adopts, and at another rejects the year-day explanation, and modifies it according to his pleasure in his \'93Introduction to the Interpretation of the Apocalypse,\'94 translated by Robertson, pages 147, 212, 258. \'93
Another important principle to be kept in view is, the high probability that there may be a mystical fulfillment of some of the dates and facts connected with the chronological prophecies, and a literal fulfillment likewise.\'94
Speculations of this kind are by no means in the spirit of }{\f4\fs20\cf1 Calvin\rquote s}{\fs20 comments; he carefully avoids all such expressions as \'93mystical}{\i\fs20 }{\fs20 days,\'94
yet the reader will find in this little volume many extracts from writers of repute, illustrating the prominent features of Daniel\rquote s prophecies.
\par Professor }{\i\fs20 Bush, }{\fs20 in the Hierophant, page 180, comments with great critical ability upon the Hebrew word signifying \'93time\'94}{\i\fs20 }{\fs20 in this verse. He compares it with the word }{\f30\fs20\cf10 \'88mz}{\fs20 , }{\i\fs20
zemen, }{\fs20 correctly rendered \'93season\'94}{\i\fs20 }{\fs20 in the authorized version. The leading sense of this word, he states, \'93is}{\i\fs20 }{\fs20 that of a fixed, prescribed, determinate season,\'94
and in this respect it differs from the more general word time, as the Greek }{\i\fs20 kairos, }{\fs20 \'93season,\'94 differs from }{\i\fs20 chronos, }{\fs20 time. As to the other word }{\f30\fs20\cf10 \'88d[}{\fs20 }{\i\fs20 gneden }{\fs20
is used for the most part in a wider sense, and answers more accurately to the Hebrew }{\f30\fs20\cf10 t[}{\fs20 }{\i\fs20 Gneth, }{\fs20 \'93time.\'94 \'93We}{\i\fs20 }{\fs20
find mention made in the last chapter of Daniel of two other periods, one of 1290, the other of 1335 years.\'94 The additional numbers expressing 30 and 45 similar periods, are called supplementary terms. At page 241 there is an able letter to Professor }
{\i\fs20 Stuart }{\fs20 of Andover, U.S., on prophet, in designations of time. This learned writer is like }{\f4\fs20\cf1 Calvin}{\fs20 , praeterits, and consequently his writings o
n this subject; are an able elucidation of the principles of these lectures. He approves of }{\i\fs20 Davidson}{\fs20 \rquote }{\i\fs20 s }{\fs20 statement in his \'93Sacred}{\i\fs20 }{\fs20 I-Hermeneutics,\'94
that days are days, and years years. So the writer maintains with no small skill and power of argumentation. Professor }{\i\fs20 Bush, }{\fs20 on the other hand, replies, \'93the}{\i\fs20 }{\fs20
grand principle into which the usage of employing a day for , year is to be resolved, is that of }{\i\fs20 miniature symbolization.}{\fs20 \'94}{\i\fs20 }{\fs20 The argument between the two American divines is then carried on at some length; it is
only necessary here to refer to it, on the general principle which we have adopted in illustrating these lectures, namely, to shew that Calvin\rquote
s decision meets with many able supporters and expounders among British, Continental, and American writers, as well as numerous, earnest, and voluminous opponents.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 6.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE PLACE OF THE VISION.
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <270802>}{Daniel 8:2
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 Differences}{\fs20 have arisen as to the reality of Daniel\rquote s transfer to Shushan and the
banks of the Ulai or Choaspes. Dr. Blayney thinks Elam was a province of Babylon over which Daniel actually presided; but in its more extended sense it comprised the whole country on either side of the Eulaeus, one side being Elymais, and the other Susian
a. See Pliny, Nat. Hist., Book 6. \'93Susiana,\'94}{\i\fs20 }{\fs20 says Birks, \'93close}{\i\fs20 }{\fs20 to the Tigris, was distinct from Persia Proper, and might still be under the power of Belshazzar.\'94
\par In this eighth chapter the Hebrew language is resumed, and used in all the following visions.
This has been considered emblematical of the subject-matter which relates mainly to the future state of Israel, and of the kingdoms in political relation to it. The visions of this chapter clearly refer to the Persian and Grecian empires. These are intima
t
ely connected with those persecutions under which the Jews groaned so heavily, through the profanation of their Temple, and the removal of their daily sacrifice. These distresses continue for 2300 days till the sanctuary is cleansed. The reader will find
these points clearly and historically illustrated in \'93the}{\i\fs20 }{\fs20 two later visions of Daniel\'94 previously referred to, \emdash
Daniel 1 and 2. The exposition of the Duke of Manchester is worthy of notice. He compares and connects the visions and prophecies of Daniel 8 and 9, and differs from the usual schemes hitherto submitted to our notice. See pages 392-397. \'93
The vision embraces a period of time commencing from after the conquest of India by Darius, until the last end of the indignation, for the ram was pushing westward, northward, and southward, but not eastward.\'94
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 7.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE RAM AND THE HE-GOAT.
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Chapter 8:3
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 The}{\fs20 clearest modern exposition with which the Editor is acquainted is that of }{\i\fs20
Birks, }{\fs20 and it will be sufficient for our purpose to make a few extracts from his work. \'93The ram is expounded by the angel to be the kings of Media and Persia.\'94 It is clear, then, that the word }{\i\fs20 kings }{\fs20
is not used in a personal sense. It is plain they are the two ruling dyn
asties or powers, confederate in conquest, and of which Media was superior at first, and Persia after the sole reign of Cyrus. The ram itself, and not the two horns, denotes the compound Median and Persian power. The ram was seen \'93
pushing westward, and northward, and southward.\'94 These words are a very clear prediction of the conquests of Cyrus, though, perhaps, they may include the later conquests of Egypt by his son Cambyses. \'93
The vision was in the sixth or seventh year of Cyrus, when his career}{\i\fs20 }{\fs20 of victory had already begun,\'94
(p. 10.) Two objections to this explanation are then answered; one is, that the chronology seems to require a later commencement, and the other, that the place}{\i\fs20 }{\fs20 of the ram before the river, has been thought to imply the previous establi
shment of the Persian empire. The most natural sense of the words \'93before the river,\'94 is, \'93with its face to the river.\'94 The accomplishment of this prophecy is then traced through Herodotus, and Xenophon. The narratives of Herod. Book 1:71-95,}
{\i\fs20 }{\fs20 respecting the overthrow of Croesus, and 152-216, respecting his victories in Upper Asia, clearly support this view of the fulfillment.
\par The he-goat is so clearly fulfilled in Alexander, that, no further remark seems required. Birks has translated at length the passages
in Diodorus, and given a correct summary of the chronology of this period. See also Alexander in Plutarch, chapter 24, Diod. Sic., lib. 17, section 46, and Quint. Curtius, lib. 4, section. 4, 19.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 ALEXANDER AND HIS SUCCESSORS
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 The classical passages from wh
ich correct information is obtained respecting the kingdom of Macedon, Syria, and Egypt, as far as they illustrate Daniel\rquote s prophecies, are as follow: \emdash
\par }\pard\plain \s68\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\i\fs20 Quintus Curtius, }{\fs20
fol. Col. Agripp., 1628, page 670 and following. This is the edition of Raderus under the title of Q. Curtii Rufi de Alexandro M. historiam Mathaei Raderi S. J. Commentarii.
\par }{\i\fs20 Diodori Siculi, }{\fs20 lib. 18, page 587. Wesseling, Amst., 1746, volume 2, page 258.
\par }{\i\fs20 Polybius, }{\fs20 126, cap. 10, volume 4, page 353 and following. Schweigheuser\rquote s edition.
\par }{\i\fs20 Atheneous, }{\fs20 Deipnosophist, lib. 5, cap. 5, and lib. 10, cap. 10.
\par }{\i\fs20 Photius, }{\fs20 cod. 82, and cod. 92 in epit., lib. 9.
\par }{\i\fs20 Justin, }{\fs20 lib. 13.
\par }{\i\fs20 Crosius, }{\fs20 Hist., lib. 3, chapter 23.
\par }{\i\fs20 Dexippus and Artrian }{\fs20 in fragments preserved by Photius.
\par Biblioth., cod. 82, and cod. 92.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\i\fs20 Andrew Schott, }{\fs20
in his edition of flee Bibliotheca of Photius, has given a tabular view of the various divisions of Alexander\rquote s kingdom, classifying them according to the authority of each}{\i\fs20 }{\fs20
of the above-mentioned authors. See fol. Gen., 1612, page 230.
\par }{\i\fs20 Venema, }{\fs20 in his dissertations on the emblematical prophecies of Daniel, gives a full statement of every event, with a separate classical authority for each. His object was to shew that Alexander\rquote s kingdom was divided into }{
\i\fs20 ten }{\fs20 after his death, and that the portion of this prophecy interpreted by }{\f4\fs20\cf1 Calvin}{\fs20
of the Roman empire was really fulfilled by the Greeks. Dr. Todd has quoted the original Latin, (p. 504 and following,) from Dissertation. 5, section. 3 to 12, pages 347 to 364. 4to. Leovard, 1745.
\par }\pard \s65\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20 \page }{\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 8.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE WONDERFUL NUMBERER \emdash ONE HOLY ONE\line SPEAKING TO ANOTHER.
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Chapter 8:13
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 A very}{\fs20
peculiar Hebrew word is used to designate the second Holy One. Lowth intimates its connection with the Logos. It may properly be translated, \'93To}{\i\fs20 }{\fs20 the excellent one.\'94 The original word }{\f30\fs20\cf10 ynwmlp}{\i\fs20 , palmoni, }{
\fs20 is supposed to be formed of two nouns }{\f30\fs20\cf10 ynwlp}{\fs20 , }{\i\fs20 peloni, }{\fs20 and }{\f30\fs20\cf10 ynwmla}{\i\fs20 , almoni, }{\fs20 which are found in }{\fs20\cf13\super <080401>}{\fs20 Ruth 4:1, and }{\fs20\cf13\super <120608>}{
\fs20 2 Kings 6:8. }{\i\fs20 Glass. gram., }{\fs20 4, 3, 864, as quoted in Poole\rquote s Syn.,}{\i\fs20 }{\fs20 calls them fictitious nouns, being used when the real name is purposely concealed, like the }{\f29\fs20\cf2 oJ dei~na }{\fs20
of the Greeks. Hence it does not signify any angel, but some remarkable one. }{\i\fs20 Calvin}{\fs20 \rquote }{\i\fs20 s }{\fs20 opinion that it refers to Messiah is held by many other interpreters, as given by Poole }{\i\fs20 in loc. Wintle }{\fs20
adopts another view, \emdash \'93the numberer of secrets,\'94}{\i\fs20 }{\fs20 or, \'93the}{\i\fs20 }{\fs20 wonderful numberer,\'94 from the two words }{\f30\fs20\cf10 alp}{\i\fs20 , phla, }{\fs20 \'93wonderful,\'94}{\i\fs20 }{\fs20
used by Isaiah of Messiah in the well-known passage in chapter. 9, and }{\f30\fs20\cf10 hnm}{\i\fs20 , }{\fs20 \'93to}{\i\fs20 }{\fs20 number,\'94 which has already come before us. He refers to Glass. Philippians page 644, 4to, and translates, \'93And}{
\i\fs20 }{\fs20 another saint said unto that excellent one that was speaking.\'94 Holy One is preferable to saint in this passage. }{\i\fs20 Gesenius }{\fs20 adop
ts the statement of Glasse; the quadriliteral arising from the combination of two words in common use. See also \'93The Times of Daniel,\'94 page 399, and \'93The}{\i\fs20 }{\fs20 Morning Watch,\'94 volume 5, page 276, where }{\i\fs20 palmoni }{\fs20
is translated \'93the}{\i\fs20 }{\fs20 numberer of secrets.\'94
\par }{\b\fs20\cf13\super <270813>}{\b\fs20\cf13 Daniel 8:13}{\fs20 . \emdash }{\f4\fs20\cf1 The Vision of the Daily Sacrifice}{\fs20 . The translation of this passage is of great importance, Professor }{\i\fs20 Lee }{\fs20 translates as follows: \emdash
\par }\pard\plain \s71\ql \li360\ri360\sa160\nowidctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20 11}{\fs20
By him the daily sacrifice was to be taken away, and the place of his sanctuary was to be cast down.
\par }\pard \s71\ql \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 {\b\fs20 12}{\fs20 And an army was to be given him against the daily sacrifice by reason of transgression, (}{\i\fs20 i.e., }{\fs20
because the transgressors had now come to the full: see note, page 165,) and it cast the truth to the ground, and it practiced and prospered.
\par }\pard \s71\ql \li360\ri360\sa160\nowidctlpar\faauto\adjustright\rin360\lin360\itap0 {\b\fs20 13}{\fs20 How long shall
be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
\par }{\b\fs20 14}{\fs20 The answer is, unto 2300 days; then shall the sanctuary be cleansed.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 The wording of the Hebrew is peculiar here and highly deserving of remark. It stands literally thus,
\emdash \'93Until (the) evening (and) morning, or it may be until the evening of the morning, two thousand and three hundred, and the sanctuary (lit. holiness) shall be sanctified.\'94 Evening and morni
ng, I take here to be a mere periphrasis for a day; and so our translators have taken it, }{\fs20\cf13\super <010105>}{\fs20 Genesis 1:5. The day here had in view, continues Professor Lee, \'93must}{\i\fs20 }{\fs20 mark the period of Daniel\rquote
s seventieth week \emdash the numbers given above must be understood indefinitely, and as intended to designate a considerable length of time.\'94 Referring again to }{\fs20\cf13\super <270811>}{\fs20
Daniel 8:11, he states, this consummation could not be effected by Antiochus Epiphanes: he only suspended the service of the Temple for about three years and a half. By every consideration, therefore, it is evident that the Little Horn of Daniel\rquote
s seventh and eighth chapters, is identically the same, and that this symbolized that system of }{\i\fs20 Roman rule }{\fs20 which ruined Jerusalem, and then made war upon the saint
ed servants and followers of the Son of man; and in this he prospered and practiced, until he in his turn fell, as did his predecessors, to rise no more at all. (P. 168.) }{\i\fs20 Wintle, }{\fs20 with his usual judgment, translates, \'93
until the evening (and) morning 2300.\'94 \'93I insert the word }{\i\fs20 and, }{\fs20 because the }{\i\fs20 vau }{\fs20 is repeated at }{\fs20\cf13\super <270826>}{\fs20 Daniel 8:26. I am inclined to think this }{\i\fs20 vesperamane }{\fs20
should induce us to understand these days in the first instance literally, rather than of months and years.\'94 The great difficulty, he states
, is to reconcile this period with the tyranny of Antiochus; while he does not forget the reference to Antichrist, of whom Antiochus was the type. See, also Sir Isaac Newton, Obs., chapter. 9:}{\i\fs20 Rosenmuller }{\fs20
has collected various explanations, especially C. B. }{\i\fs20 Bertram; Kirms, }{\fs20 in his historical and critical commentary, page 39; }{\i\fs20 Melancthon, page }{\fs20 131; and }{\i\fs20 Eichhorn }{\fs20 in }{\i\fs20 Apoc., }{\fs20 t. 2, page 60.
\'93The}{\i\fs20 }{\fs20 Times of Daniel\'94 also contains a translation of this passage which is worth notice, page 400, although it is not so scholar-like as that quoted above.
\par The opinion that this period refers to the rise and duration of the Mohammedan power in the East, is ably advocated by }{\i\fs20 Fry, }{\fs20 \'93Second}{\i\fs20 }{\fs20 Advent,\'94 volume 2, page 43 and following; w
here various explanations of the dates are given at length.
\par }\pard \s65\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20 \page }{\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Disseretation 9.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE SEVENTY WEEKS
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:24
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 A great}{\fs20 variety of opinions have been published upon this inte
resting period; it would be impossible to enumerate them all, and it will be sufficient to allude to those which illustrate Calvin\rquote s assertions. The titled author of \'93The Times of Daniel\'94 writes as follows, \emdash \'93
I endeavored to shew in the chronology that there were two periods of seventy years, \emdash one, the service of Babylon, the other the desolation of Jerusalem, and that the desolation\rquote
s terminated with the first year of Darius Nothus. I hope to establish presently that the termination of each of these periods is a fresh epoch,\'94 page 400. \'93The}{\i\fs20 }{\fs20 decree dates from the time of Daniel\rquote
s prayer. The command came forth, therefore, in the first year of Darius son of Ahasuerus,\'94 page 402. He then strongly approves of the rendering of the passage by Hengstenberg. \'93Seventy weeks are cut off over thy people and over thy holy city.\'94
Exactly }{\f4\fs20\cf1 Calvin\rquote s}{\fs20 use of the preposition }{\i\fs20 super. }{\fs20 And he adds, most Commentators observe that \'93}{\i\fs20 cut }{\fs20 off\'94 is used figuratively for determined. }{\i\fs20 Mede }{\fs20
is also quoted to the same effect, works, fol. page 497. I am still able to follow Dr. Hengstenberg in the following clause, \'93to}{\i\fs20 }{\fs20 restrain transgression and to seal sin.\'94
All senses of the verb, says he, unite in that of restraining. To seal sin, holds forth God\rquote s judicial hardening of persons in sin. This passage, the Duke thinks, was fulfilled \'93before the passover, in the year }{\f4\fs20\cf1 a.d.}{\fs20 67.
\'94 The }{\i\fs20 terminus a quo }{\fs20 is said to be the first year of Darius the son of Ahasuerus, whose date is given in Ptolemy\rquote s Canon An. Nabonassar 325, which, according to the method of verifying the date here used, is }{\f4\fs20\cf1 b.c.
}{\fs20 424, \'93which, added to the year when apostasy was no longer restrained, }{\f4\fs20\cf1 a.d.}{\fs20 66,}{\i\fs20 }{\fs20 makes 70 weeks or 490 years.\'94 Original views of the \'93sealing\'94}{\i\fs20 }{\fs20
and the sixty-two weeks are also proposed, to which we can only refer: see pages 410-422. The closing calculation, that \'93we may look for the cleansing of the sanctuary }{\f4\fs20\cf1 a.d.}{\fs20 1877,\'94}{\i\fs20 }{\fs20
is so adverse to the interpretation of these Lectures, that we must be content with this passing allusion to it.
\par The opinions of certaii1 celebrated writers upon this point are here collected.}{\i\fs20 Clement }{\fs20 of Alexandria, according to the late Bishop of Lincoln, page 383, explains it thus: \'93
The Temple was rebuilt in seven weeks: then, after an interval of sixty-two weeks,}{\i\fs20 }{\fs20 the Messiah came.}{\i\fs20 }{\fs20 then, after an int
erval of half a week, Nero placed an abomination in the Temple of Jerusalem: and, after another half-week, the Temple was destroyed by Vespasian.\'94 }{\i\fs20 Theodoret }{\fs20 closes the period three years and a half after the suffering of Christ: \'93
and}{\i\fs20 }{\fs20 so they begin the last week at the baptism of Christ,\'94 says Willet. He quotes }{\i\fs20 Zonaras, }{\fs20 tom. 1, }{\i\fs20 Annal., }{\fs20
who commences the period at the 20th year of Artaxerxes Longimanus, and ends the 62 weeks at the death of Hyrcanus. From this point to Christ\rquote s baptism they reckon seven weeks
more, and then in the midst of the last week, Messiah was slain; so there remained afterwards three years and a half for the preaching of the Gospel. }{\i\fs20 Eusebius }{\fs20
begins the 69 weeks in the sixth year of Darius Itystaspes, and ends them in the first year of Herod, about the death of Hyrcanus. He begins the 70th week at Christ\rquote s baptism, and ends the period three years and a half afterwards. }{\i\fs20
Tertullian, }{\fs20 by beginning in the first year of Darius, counts 490 years, to the destruction of Jerusalem.
\par }{\i\fs20 OEcolampadius }{\fs20 co
nfesses this passage to be one of the most difficult in Scripture, and can scarcely satisfy himself with any solution. He rather unwisely introduces chronological tables of the events of Scripture, from Adam to the time of the Herods. \'93With Christ,\'94
he says, \'93is}{\i\fs20 }{\fs20 the fullness of the times and the completion of the seventy weeks.\'94 He quotes the expressions of Jewish authorities, and refers to the cruelty of Herod, and the anointing of Jesus as Messiah. \'93
They are not weeks of days, or of jubilees, or of ages,\'94
he asserts, but of years. They most probably begin at either the first year of Cyrus, or the second of Darius. He calculates it both ways: the first period closing at the death of Antiochus the brother of Alexander, and the other at the reign of Herod. H
e afterwards adopts the division of this period into three parts, and explains his method of reckoning the seven weeks. The question is discussed with great judgment, and its perusal will amply repay the attentive student of this remarkable prophecy.
\par }{\i\fs20 J. D. Michaelis }{\fs20 has elucidated this subject, in a letter to Sir John Pringle, which the English reader will find noticed in the Monthly Review, O. S., volume 49, page 263 and following. }{\i\fs20 Dr. Blayney, }{\fs20
in a Dissertation, Oxford, 1775, 4to, contradicts the Professor\rquote s opinions: see Monthly Review, O. S., volume 52, page 487 and following. }{\i\fs20 John Uri }{\fs20 also published at Oxford, 1788, an \'93
Interpretation, paraphrase, and computation of this passage.\'94 }{\i\fs20 Faber}{\fs20 \rquote }{\i\fs20 s }{\fs20 well-known Dissertation, London, 1811, only needs to be mentioned to be valued; while that of }{\i\fs20 Dr. Stonard, }{\fs20
London, 1826, is exceedingly elaborate, being a masterly scholastic work. }{\i\fs20 Dr. Wells }{\fs20 has prefixed to his \'93Help}{\i\fs20 }{\fs20 to the Understanding of Daniel,\'94
some observations on the chronology of this prophecy. From him we learn the different methods of }{\i\fs20 Scaliger, Mede, }{\fs20 and }{\i\fs20 Bishop Lloyd, }{\fs20
while his own paraphrase and his solution of some of the difficulties in the schemes of preceding writers, are worthy of attentive perusal. }{\i\fs20 Willet }{\fs20 presents us with \'93The}{\i\fs20 }{\fs20 several interpretations of Daniel\rquote
s seventy weeks dispersedly handled before, summed together,\'94 in his 55th question on this chapter, and continues the subject through the ten succeeding questions. From his comments, we ascertain the views of }{\i\fs20 J. .Lucidus, }{\fs20 lib. 7, }{
\i\fs20 De emendatione teenporis, Osiander, Junius, Montanus in apparat., lib. Dan., }{\fs20 and others. His remarks on Calvin are worthy of notice here. \'93}{\i\fs20 M. Calvin }{\fs20
beginneth these years in the first year of Cyrus, and endeth them in the sixth of Darius the son of Hystaspes, the third king of Persia; but this cannot be;}{\i\fs20 }{\fs20
for they that give the most years unto Cyrus and Cambyses, allow but the one 30 and the other seven; excepting only }{\i\fs20 Luther, }{\fs20 who following }{\i\fs20 Eusebius De Demon. Evan., }{\fs20 giveth to each of them 20 years. Then add
the six years of Darius, they will make but 43. How, then, can the seven weeks be here fulfilled? Beside, that Darius, in whose sixth (year),}{\i\fs20 }{\fs20
the Temple was re-edified, called Darius of Persia, was not Darius Hystaspes the third king of Persia; but before this Darius, three other kings are named Cyrus, Assuerus, Artashasht, }{\fs20\cf13\super <150406>}{\fs20 Ezra 4:6, 7.\'94 This reference to }
{\f4\fs20\cf1 Calvin}{\fs20 occurs in his 58th question, \emdash \'93When the term of seven weeks, that is 49 years began and when it ended,\'94 page 323, Edit., 1610. One remark of }{\i\fs20 Wintle}{\fs20 \rquote }{\i\fs20 s }{\fs20
is most important, as its correctness vindicates }{\f4\fs20\cf1 Calvin }{\fs20 from every charge of inconsistency in his interpretation of these prophecies. \'93The original word rendered }{\i\fs20 weeks }{\fs20
throughout the prophecy, strictly signifies sevens, which word is adopted in Purver\rquote s translation, and may be referred either to days or years.\'94 Professor }{\i\fs20 Jahn }{\fs20
also adopts the same correct and simple translation, and his satisfactory criticism is found in his }{\i\fs20 Appendix }{\fs20 to }{\i\fs20 Enchir}{\fs20 . }{\i\fs20 Hermen., }{\fs20 Fasc. 1, page 124 and following. Vienna, 18
13. The subject is also discussed by the present Editor, in his Norristan Prize Essay for 1834, page 81.}{\i\fs20 Dathe }{\fs20 also, in his Prophetic Majores, Edit. 3d., Halae, 1831, translates as follows, \'93
The seventy, yea the seventy, are drawing to a close.\'94 The only di
fference in the original is in the pointing of the Masorets; and thus the chronology which they introduced, requires all the ingenious apparatus of the profound astronomy of Sir Isaac Newton to reconcile it with the historical facts. See his Observations
on the Prophecies of Daniel, part 1, chapter. 10. Archbishop Seeker has dwelt much on this point, and every commentator on the Prophet has treated it with more or less wisdom and discretion. }{\i\fs20 Wintle }{\fs20
is on the whole very judicious. Professor }{\i\fs20 Lee}{\fs20 \rquote }{\i\fs20 s }{\fs20 translation
of the passage, and explanation of the Hebrew words, is exceedingly valuable. His exegetical comments admit of some variety of opinion as to their value. The seventy weeks, says he, were not \'93
to be considered chronological in any sense, but only to name an }{\i\fs20 indefinite }{\fs20 period, the events of which, as in most similar cases, should make all sufficiently clear,\'94
Bk. 2, chapter 1, page 160. This chronological period, and the dependent minor divisions, are ably treated by }{\i\fs20 Rosenmuller, }{\fs20 who has devoted more than us
ual space to their illustration. He quotes some of the best opinions of the most celebrated German writers, and throws great light upon the historical points connected with the inquiry. See his comments on this chapter. 9, pages 313-324.
\par }{\i\fs20 Broughton }{\fs20 has quoted largely from Jewish Rabbis; he treats Daniel\rquote s prayer as a compendium of theology, and applies Gabriel\rquote s answer to the baptism, miracles, and life of our Lord.
\par Professor }{\i\fs20 Stuart, }{\fs20 whom we have already quoted, has treated this subject with great precision by commenting critically on the Hebrew words. He adopts the rendering }{\i\fs20 seventy }{\fs20 sevens, or \'93}{\i\fs20 seventy heptades }{
\fs20 are determined upon thy people. Heptades of what? of days or of years? No one can doubt what the answer is. Daniel had been making diligent search respecting the seventy }{\i\fs20 years; }{\fs20
and in such a connection, nothing but seventy heptades of years could be reasonably supposed to be meant by the angel.\'94 An argument is also drawn from the double gender of the plural of this word, which is noticed by }{\i\fs20 Ewald, }{\fs20 Gram
. Heb., section. 373. London, 1836. Many other arguments in favor of its general sense of \'93sevens\'94 are added, implying that the connection only determines whether years or days be intended. Professor }{\i\fs20 Bush }{\fs20
brings forward the opposite views to those of }{\i\fs20 Stuart, }{\fs20 and discusses the subject with the utmost exactness of Hebrew criticism. }{\i\fs20 Mede }{\fs20 should also be consulted, works, Bk. 3, chapter. 9, page 599.}{\i\fs20 Hengstenberg }{
\fs20 treats the form of the word as rarticipial and indicating a septenized period, like }{\i\fs20 hebdomas }{\fs20 in Greek, }{\i\fs20 septimana }{\fs20 in Latin, }{\i\fs20 settimana }{\fs20 in Italian, and }{\i\fs20 semaine }{\fs20
in French. Views in accordance with these are found in \'93The Morning Watch,\'94 volume 5, page 327. London, 1832. This article is the more worthy of perusal, as it presents us, in an intelligible English form, the criticism of Professor }{\i\fs20 Jahn,
}{\fs20 extracted from his Appendix ad Enchiridion Hermeneutica, Fasc. 1, page 124 and following. Edit., Vienna, 1813. The English translation of the passage, in accordance with Jahn\rquote s critical exposition, is worthy of notic
e, particularly by those readers who wish to keep before their minds the most valuable explanations which have ever been published by British, Continental, and American Divines.
\par }\pard \s65\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20 \page }{\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 10.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 HIPPOLYTUS, NICOLAUS LYRANUS, etc.
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Daniel 9:25
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 \'93}{\f4\fs20\cf1 Hippolytus}{\fs20 ,\'94 says Mosheim, \'93
whose history is much involved in darkness, is also esteemed among the most celebrated authors and martyrs of this age.\'94 (Volume 1, page 270,
edit. 1823.) Although the learned Benedictines have assisted in dispelling this darkness in their History of the Literature of France, volume 1, page 361, yet the greatest light has been thrown upon the life and opinions of this writer by the Chevalier }{
\i\fs20 Bunsen }{\fs20 in his work, \'93Hippolytus}{\i\fs20 }{\fs20 and his Age,\'94 4 vols., 1852. Dr. }{\i\fs20 Christopher Wordsworth }{\fs20 has also discussed the same subject, giving an English version of the newly discovered }{\i\fs20
philosophumena, }{\fs20 with an introductory inquiry into the authorship of the treatise, an
d on the life and works of the writer. It is out of our province to enter on the important questions raised by these well-known writers; we must confine ourselves strictly to whatever illustrates }{\i\fs20 Daniel. }{\fs20
He wrote commentaries on various parts of the Old and New Testaments, and among these Bunsen enumerates one \'93On}{\i\fs20 }{\fs20 the Prophets, in particular on Ezekiel and Daniel,\'94
volume 1, page 282. A fragment of his comment on Daniel is preserved in the edition of }{\i\fs20 Fabricius, }{\fs20 in which the Greek text is printed from a Vatican MS., tom. 1, page 271, \'93
named by Theodoret and by Photius, c. 203. Jerome says Hippolytus\rquote historical explanation of the seventy weeks did not tally with history and chronology. Fabricins, 1, page 272. We have a genuine fragment of this explanation in
Fabricins, 1, page 278, on Daniel\rquote s life and times.\'94
The Syrian MSS. discovered in the Lybian Desert, and explored by Cureton, contain, says Bunsen, quotations from the Commentary on Daniel by Hippolytus. Calvin, most probably, knew no more of his view of
the seventy weeks than he found in Jerome. The existence of his treatise on Antichrist was known to the Reformers chiefly from ancient writers who had given a list of his works, but especially from Jerome. From }{\i\fs20 Fabricius,}{\fs20 }{\i\fs20
Appendix }{\fs20 ad. I. 1, page 2, we learn that a forgery was published in 1556.,}{\i\fs20 }{\fs20 and that the genuine work was first edited in 1661}{\i\fs20 }{\fs20 from two French MSS, A Latin translation was added in 1672. \'93His}{\i\fs20 }{
\fs20 calculations,\'94 says Bunsen, \'93based}{\i\fs20 }{\fs20 upon Daniel and the Apocalypse, are quite as absurd as those wh
ich we have been doomed to see printed, and praised, and believed in our days. He makes out that. Antichrist will come 500 years after Christ, from the tribe of Dan, and rebuild the Jewish temple at Jerusalem.\'94}{\i\fs20 }{\fs20
This remark has caused the censure of a writer in \'93}{\i\fs20 The Record,}{\fs20 \'94}{\i\fs20 }{\fs20 who accuses Bunsen of making\rquote this bishop and martyr \'93the}{\i\fs20 }{\fs20 mouthpiece of his own unbelief in the prophecies of Daniel.\'94
\'93Some}{\i\fs20 }{\fs20 writers have conceived,\'94 says Bunsen, \'93that}{\i\fs20 }{\fs20 Hippolytus alludes, in his interpretation of the ten horns of the fo
urth beast in Daniel, to some great convulsions of the empire in his time; but this opinion seems to me entirely unfounded. All I can find in these passages indicative of the time in which they were written, (section. 28, 29,) is the existence of a very s
t
rong, iron, military government; and this seen as to point to the time when the power of Septimius Severus was firmly established, after fierce contests and sanguinary battles. The rest relates to things to come, to the last age of the world, which he tho
ught about three centuries distant.\'94 (Volume 1, page 274.) On page 290 we have three lists of the works of this \'93father,\'94}{\i\fs20 }{\fs20
as noticed by Eusebius, Jerome, and Lycellus. Eusebius does not mention his work on Daniel; both Jerome and Lycellus do; and Nicephorus
adds it among others to the Eusebian list; and on page 242 many of his works are recorded as existing among the Escurial manuscripts. See the Catalogue des Manuscrits Grecs de la Bibliothbque de l\rquote
Escurial, par E. Miller, 8vo, Paris, 1848. Cardinal Main, in his \'93Scriptorum}{\i\fs20 }{\fs20 Veterum nova Collectio,\'94 volume 1, part 2, gives such figments of Hippolytus\rquote
Daniel as were formerly inedited, (pp. 161-222.) On page 205, ver. 13, he illustrates Daniel\rquote s phrase, \'93the}{\i\fs20 }{\fs20 old of the days,\'94 referring it to God the Father, the Master of all, even of Christ himself.
\par The interest excited by the recent publications of }{\i\fs20 Bunsen }{\fs20 and }{\i\fs20 Wordsworth, }{\fs20 makes it desirable to state that fresh light has been thrown upon his life and times. }{\i\fs20 Cave, }{\fs20
in his elaborate work, is unsuccessful respecting Hippolytus. He takes up the opinion of Le Moyne, a French ecclesiastical writer of the seventeenth century, who conjectured that he was bishop of }{\i\fs20 Portus Romanus, }{\fs20
Aden in Arabia. The additional supposition that he was an Arabian by birth is also a mistake. He was bishop of the \'93}{\i\fs20 portus,}{\fs20 \'94}{\i\fs20 }{\fs20
a harbor of the city of Rome, during the time of the Emperor Alexander Severus, at the beginning of the third century. He suffered martyrdom during the persecution of Maximus the Thracian, about }{\f4\fs20\cf1 a.d.}{\fs20 236. The Chevalier\rquote s na
rrative of the manner in which a lost book of his has been recovered is worthy of notice. \'93A}{\i\fs20 }{\fs20
French scholar and statesman of high merit, M. Villemain, sent a Greek to Mount Athos to look out for new treasures in the domain of Greek literature. The fruits o
f this mission were deposited, in 1842, in the great national library, already possessed of so many treasures. Among them was a MS. of no great antiquity, written in the fourteenth century, not on parchment, but on cotton paper, and it was registered as a
book \lquote on all heresies,\rquote
without any indication of its author or age ... . It fell to the lot of a distinguished Greek scholar and writer on literature, a functionary of that great institution, M. Emmanuel Miller, to bring forward the hidden treasure. In 18
50 he offered it to the University Press at Oxford, as a work of undoubted authenticity, and as a lost treatise of Origen, \lquote Against all Heresies.\rquote \'94}{\i\fs20 }{\fs20
It was published in 1851, and Bunsen, on reading it, pronounced it not to be the work of Origen, but of Hipp
olytus; and in letters to Archdeacon Hare, he has thrown great light upon the subject, and enabled us to per, use some fragments of his comments on Daniel and the Antichrist, which Calvin could only have known through Eusebius and Jerome.
\par It is worthy of notice that }{\i\fs20 Sir Isaac Newton, }{\fs20 in his \'93Observations on the Prophecies of Daniel,\'94 etc., quotes Hippolytus thus, \emdash \'93
If divers of the ancients, as Irenaeus, Julius Africanus, Hippolytus the martyr, and Apollinaris bishop of Laodicea, applied the half week to t
he times of Antichrist, why may not we, by the same liberty of interpretation, apply the seven weeks to the time when Antichrist shall be destroyed by the brightness of Christ\rquote s coming.\'94
\par }{\f4\fs20\cf1 Nicolaus de Lyra}{\fs20 received his name from the place of his birth, Lire,
a small town in Normandy. He flourished at the beginning of the fourteenth century: he was one of the Society of the Friars Minors at Verneuil, although he is supposed to have been born a Jew. his }{\i\fs20 oostills }{\fs20
were repeatedly printed at the close of the fifteenth and the early part of the sixteenth centuries, and were familiar to the biblical students of Calvin\rquote
s day. He was a good Hebrew scholar, and has enriched his comments with the best specimens of Rabbinical learning. He is a good interpreter of the literal sense; but his views were attacked by }{\i\fs20 Paulus Burgensis, }{\fs20
Paul bishop of Burgos, who was a converted Jew, and defended by Mattathias Doring. His works, with those of his opponent and champion, were published at }{\i\fs20 Duaci, }{\f4\fs20\cf1 a.d.}{\fs20 1617; also at Antwerp, }{\f4\fs20\cf1 a.d.}{\fs20 163
4, in 6 vols. folio. See also Hart. Horne, volume 2, part 2, chapter 5. In the Morning Watch, volume 1, page 147, he is considered as a forerunner of the Reformation. Luther is there said to have written of him thus: \'93
Ego Lyram ideo arno, et inter optimos pono, quod ubique diligenter refiner et persequitur historian.\'94
\par \'93}{\f4\fs20\cf1 Burgensis}{\fs20 .\'94 A notice of Paul of Burgos is found in }{\i\fs20 Allport}{\fs20 \rquote }{\i\fs20 s }{\fs20 edition of Bishop Davenant on Justification, volume 2, page 86, }{\i\fs20 note.
\par }{\f4\fs20\cf1 The Africanus}{\fs20 here mentioned was Julius Africanus of Nicopolis, (Emmaus,) a friend of Origen\rquote s, and rather his senior in years. He is a very early writer on chronology, about }{\f4\fs20\cf1 a.d.}{\fs20
232; and his epistle concerning the history of Susannah, together with Origen\rquote s reply, is in }{\i\fs20 Wetstein}{\fs20 \rquote }{\i\fs20 s }{\fs20 edition, annexed to the dialogue against the Marcionites. Mosheim calls him \'93
a man of the most profound erudition, but the greatest part of whose learned labors are unhappily lost.\'94 Cent. 3, part 2; see also Gieseler\rquote s Eccl.}{\i\fs20 }{\fs20 Hist., volume 1, page 145, American translation. The treatise t
o which Calvin probably refers is the fragment on the genealogy of Christ preserved by Eusebius, Hist. Eccl., lib. 1, chapter. 7, especially as Eusebius himself had just quoted this chapter of Daniel (}{\fs20\cf13\super <270924>}{\fs20
Daniel 9:24) at the close of his sixth chapter.}{\i\fs20 }{\fs20 Other writings of his are quoted by Eusebius, lib. 6, chapter. 31, entitled \'93Concerning Africanus.\'94
\par }{\f4\fs20\cf1 Apollinaris}{\fs20 , bishop of
Hierapolis, flourished in the second century. He is included by Gieseler among the writers against the Montanists, and is united with Melito of Sardis by Eusebius, as writers of great repute. See Euseb. Eccl. Hist., lib. 4, chapter. 26, 27. In the latter
chapter he gives a list of his works. See also lib, 5, chapter. 16, 19. Another of the fourth century is mentioned by Mosheim as Bishop of Laodicea. An account of this writer is found in the English edition of Bailey\rquote s Dictionary.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 11.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 ABOMINATION OF DESOLATION
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <270927>}{Daniel 9:27
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 Various}{\fs20
questions have arisen respecting the correct interpretation of this phrase. The prophecy has been supposed to be accomplished first under Antiochus Epiphanes, and again by the Roman armies under Titus. }{\i\fs20 Hengstenberg}{\fs20 \rquote }{\i\fs20 s }{
\fs20 remarks were chiefly in reply to }{\i\fs20 Bertholdt, Com. }{\fs20 2, page 584, and in explanation of our Savior\rquote s comments, as recorded by St. Matthew. He thinks \'93it}{\i\fs20 }{\fs20
was then regarded by the Jews as relating to a still future occurrence \emdash the yet impending conquest and destruction of Jerusalem.\'94
\par \'93A sufficient proof of this is afforded by the passage, Josephus Arch. 10:1 l, 7, \lquote Daniel predicted also the Roman supremacy, and that our country should be desolated by them.\rquote \'94 The passage }{\i\fs20 De Bell. Jud. }{\fs20
4:6, 3, is also quoted with this conclusion, \'93How}{\i\fs20 }{\fs20 general the reference of the prophecy then was to a future destruction of the city, appears from the express observation of Jos
ephus, that even the zealots had no doubt of the correctness of this interpretation. The same interpretation is found also in the Babylonian and Jerusalem }{\i\fs20 Gemarah.}{\fs20 \'94}{\i\fs20 }{\fs20 (P. 215.) This reference to \'93thee}{\i\fs20 }{
\fs20 zealots\'94 is explained in a note to }{\i\fs20 Bishop Kidder}{\fs20 \rquote }{\i\fs20 s }{\fs20 Demons
tration of the Messias, pt. 2, page 11. They were slain standing on the battlements of the temple, and their carcasses and blood were scattered and sprinkled about the sanctuary before its final destruction. This is supposed to be a fulfillment of the pre
diction. Professor }{\i\fs20 Lee }{\fs20 states, \'93It}{\i\fs20 }{\fs20 is to be understood rather of the Roman armies, with their heathen ensigns, stationed over against the Temple, than of anything else.\'94
(Book 2, chapter. 2, page 202.) He translates thus, \'93For}{\i\fs20 }{\fs20 the overspreading of abominations he shall make it (}{\i\fs20 i.e., }{\fs20 Jerusalem) desolate; even until the consummation (}{\i\fs20 i.e., }{\fs20
the complete end) and (until) that determined shall be poured upon the desolate, rather desolator;\'94 meaning, \'93the people of the prince who should come as a desolator and destroy the city and the sanctuary.\'94 (Book 2, chapter. 1, page 142.) \'93
Let it be remembered,\'94 says he, \'93all is here indefinite. No mathematical measure of time or portion of time is therefore to be thought of. The occurrence of their several events will supply the only measures of time now to be had recourse to.\'94
\par The early Reformers, }{\i\fs20 Oecolampadiu}{\fs20 s, Bullinger, and Osiander, treated the word \'93overspreading\'94 in its literal sense of \'93wing,\'94}{\i\fs20 }{\fs20 and applied it to the wings or pinnacles of the Temple; the first of these
three takes it for \'93the very altar and holy place where the winged cherubim were.\'94 Augustine in his }{\i\fs20 Epis. }{\fs20 80, }{\i\fs20 ad Hesychium, }{\fs20
interprets it of the legions and wings of the Roman armies which compassed and defiled the Temple. }{\i\fs20 Irenoeus, }{\fs20 lib. 5, ad. haer., exp
lains it of Antichrist., whom he imagined should sit in the Temple at Jerusalem, and be worshipped as Messiah. }{\i\fs20 Rosenmuller }{\fs20 illustrates the use of the word wing from }{\fs20\cf13\super <230808>}{\fs20
Isaiah 8:8, and 18:1, and also from Cicero, Offic. lib. 2, chapter 13. C. B.}{\i\fs20 Michaelis }{\fs20 objects to the usual sense of the \'93abomination of desolation\rquote s,\'94 while }{\i\fs20 Gesenius }{\fs20 and }{\i\fs20 Winer }{\fs20
refer the wing to the pinnacle of the Temple. }{\i\fs20 Rosenmuller }{\fs20 prefers the active sense of \'93the desolater,\'94 according to the marginal reading of our authorized version
, and applies the passage to Antiochus Epiphanes, quoting 1 Maccabees 1:11, 63,}{\i\fs20 }{\fs20 as fulfilling the prediction. Dr. }{\i\fs20 Wells }{\fs20 approves of this translation, but he interprets the desolater to mean \'93
the Gentile people inhabiting the (once) countries of the Roman Empire.\'94 (Paraphrase, page 101.)
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 12.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE VISION ON THE BANKS OF THE HIDDEKEL
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <271001>}{Daniel 10:1
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 This vision is referred to by }{\i\fs20 Bertholdt }{\fs20 and }{\i\fs20 Griesinger }{\fs20 in an attempt
to shew its contradiction to }{\fs20\cf13\super <270121>}{\fs20 Daniel 1:21, but their cavils have been ably answered by }{\i\fs20 Hengstenberg, pages }{\fs20
54, 55. The error in the Alexandrine translation of this verse is discussed on page 239. With regard to the fasting of }{\fs20\cf13\super <271002>}{\fs20 Daniel 10:2, }{\i\fs20 Staudlin }{\fs20
assumes that Daniel abstracted himself as far as possible from sensible objects, in order to obtain very high revelations, and that the reason why only Daniel saw the appearance lies in the fact, that only he had been fasting a long season and doing
penance, and had thereby sharpened and sanctified his vision; see }{\i\fs20 N.}{\fs20 }{\i\fs20 Beitr., page }{\fs20 279, ap. }{\i\fs20 Heng.,}{\fs20 page 120. The celestial appearance of }{\fs20\cf13\super <271005>}{\fs20
Daniel 10:5 and 6 is said to be \'93identical}{\i\fs20 }{\fs20 with the angel of the Lord, and thus also with Michael. Daniel finds
himself on the banks of the Tigris, and sees hovering over its waters a human form clothed in linen, with a golden girdle about his loins.\'94 }{\i\fs20 Hengstenberg }{\fs20
objects to the opinion that this is a representation of Gabriel. He is so terrified by the voice of th
e apparition that he fails into a deep swoon, and for a long time cannot recover, whereas with Gabriel, on his former single appearance, Daniel 11, he converses quite fiercely and without restraint. The angel of the Lord is present in calm silent majesty,
and works with an unseen power. The man clothed in linen cannot be, as }{\i\fs20 Staudlin }{\fs20
assumes, absolutely identified with the Most High God, but is as distinct from him as the angel of the Lord from the Lord himself. For he swears not; by himself, but, with his
right hand lifted up to heaven, by the eternal God. The supposition of a distinction between the man clothed in linen and Gabriel has the analogy of }{\fs20\cf13\super <270816>}{\fs20
Daniel 8:16 in its favor. The names Gabriel and Michael are peculiar to Daniel, and occur only in s
uch visions as from their dramatic character demand the most exact description possible of the persons concerned and the bringing of them out into stronger relief. This opinion is discussed more at length on pages 136-188.
\par }{\i\fs20 Rosenmuller }{\fs20 objects to consider this vision as either an ecstasy or dream. He quotes Theodoret and Jerome on the phrase, \'93desirable food,\'94 and explains the period of the Prophet\rquote
s fasting according to the view of C. B. Michaelis. The attire of }{\fs20\cf13\super <271005>}{\fs20 Daniel 10:5 is that of the high priest, although it is by no means certain that this representation portrayed \'93the prince of the army of Jehovah.\'94
The likeness to chrysolite is said to be not with respect to color, but clearness and brilliancy. Bochart and Calmer suppose Uphaz and Ophir to be the same place; see Wintle\rquote s note, which is full of information. In illustration of the \'93voice,
\'94 }{\fs20\cf13\super <271006>}{\fs20 Daniel 10:6, Rosenmuller quotes Iliad 11:1. 148 and following, and enters fully into the Jewish theory of various orders of angels, in the first of wh
ich were Michael and Raphael. On this very interesting subject he has selected with great judgment. the opinions of various ancient interpreters, especially Theodoret and Jerome, as well as those of Luther, Geier, Gesenius, and Winer. \'93
The hand that touched him,\'94}{\i\fs20 }{\fs20 observes Wintle, \'93
was probably one of the attendant angels. The form of the superior spirit was scarcely visible by Daniel, and therefore it seems likely to have been one of an inferior order, whose hand he could discover as reached out unto him. (}{\fs20\cf13\super
<271018>}{\fs20 Daniel 10:18.) The Son of God is seldom introduced to human notice without a retinue of angels.\'94
\par }{\b\fs20\cf13\super <271013>}{\b\fs20\cf13 Daniel 10:13.}{\fs20 The prince of the kingdom of Persia is supposed by some writers to be either Cyrus or Cambyses opposing the building of the Templ
e; and by others to refer to those guardian angels which the Orientals believed to protect different countries. }{\i\fs20 Wintle }{\fs20 adopts Theodotion\rquote
s translation of the last clause of this verse, as the sense then becomes very clear; but Rosennmuller prefers the Syriac version, \'93I was delayed there,\'94 in preference to \'93I left him there.\'94
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 13.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 MICHAEL THE PRINCE
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <271013>}{Daniel 10:13
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 The}{\fs20 appearance of angels, as recorded in these prophecies, has always
given rise to much inquiry and conjecture. }{\i\fs20 Henstenberg }{\fs20 contends for the identity of Michael and the angel of the Lord, as recognized by}{\i\fs20 }{\fs20
the elder Jews, perhaps on the testimony of tradition. He contends against the assertion of }{\i\fs20 Bertholdt, }{\fs20 that the Jews}{\i\fs20 }{\fs20 der
ived their distinction between superior and inferior angels from the Persians, after the end of the Babylonish captivity, (2, 528.) }{\i\fs20 Gesenius }{\fs20 recognizes angel-princes, \'93
as the earthly monarch is surrounded by his nobles, so here is Jehovah}{\i\fs20 }{\fs20 by princes of heaven.\'94 Traces of a gradation of rank among the angels are also found in }{\fs20\cf13\super <183323>}{\fs20
Job 33:23, according to the explanation suggested by }{\i\fs20 Winer. }{\fs20 \'93We}{\i\fs20 }{\fs20 go further,\'94 adds }{\i\fs20 Hengstenberg, }{\fs20 \'93we}{\i\fs20 }{\fs20
can shew that those angels of higher rank who play a particular part in our book, are the very same that meet us in just the same character in the oldest books. We}{\i\fs20 }{\fs20 have already pointed out in the }{\i\fs20 Christoloqie, }{\fs20
that the doctrine of the angel or revealer of God, runs through the whole of the Old Testament, who in a twofold respect,}{\i\fs20 }{\fs20 f
irst as the highest of all angels, then as connected with the hidden God by a oneness of essence, appears as his revealer. He then argues for the identity of Michael with the angel of Jehovah, the leader of the Israelites, the prince of the army of Jehova
h, according to }{\fs20\cf13\super <023234>}{\fs20 Exodus 32:34, and }{\fs20\cf13\super <060513>}{\fs20 Joshua 5:13, and }{\fs20\cf13\super <380105>}{\fs20
Zechariah 1:5. In some passages in the Talmud, Michael as the angel of Jehovah is associated with the Shekinah. See on this interesting point }{\i\fs20 Baumgarten-Crusius Bibl. Theol., pages }{\fs20 282, 287. }{\i\fs20 Jerome }{\fs20 on Zechariah 1; and }
{\i\fs20 Danz in Meuschen, }{\fs20 Illustrations of the New Testament from the Talmud, pages 718, 733.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 14.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 HISTORICAL PROOFS. THREE KINGs OF PERSIA.
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <271102>}{Daniel 11:2
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 \'93}{\f4\fs20\cf1 The}{\fs20
speaker in this last vision is the Son of God himself. There are two things which in my judgment may be clearly proved; that the princes of Persia and Javan, as also Michael and Gabriel, are created angels; and that the speaker in this last vision is
the angel of the covenant, the Son of God\'85 The phrase, \lquote to strengthen him,\rquote is also very significant. The word is }{\i\fs20 mahoz, }{\fs20 the same which occurs in the plural }{\i\fs20 mahuzzim, }{\fs20
at the close of the prophecy. Here it plainly denotes a tutelary or guardian power, exer
cised on behalf of Darius by the Son of God. At the close of the vision it must bear a similar meaning. The Mahuzzim are those tutelary powers, whether saints, angels, or demons, who are objects of great horror to the willful king.\'94 }{\i\fs20 \emdash
Birks,}{\fs20 page}{\i\fs20 }{\fs20 33. Herod
otus is still a safe guide in the interpretation of this prediction. His narrative of Cambyses and Darius Hystaspes, amply illustrates and confirms it. The canon of Ptolemy agrees in the same account, only Smerdis is omitted, as usual, because his reign w
as less than a year. In the reign of Darius, the third successor of Cyrus, the rebuilding of the temple was renewed, under the exhortations of Haggai and Zechariah. \'93The fourth king,\'94
who is far richer than all, and stirs up all against the realm of Greece, plainly answers to Xerxes, the son and successor of Darius. Those three reigns reach forward through fifty years of the world\rquote s history, }{\f4\fs20\cf1 a.d.}{\fs20 534-485.
\par }{\b\fs20\cf13\super <271102>}{\b\fs20\cf13 Daniel 11:2.}{\fs20 The fourth king was Xerxes. The four last books of Herodotus, and the eleventh of Diodorus, are entirely occupied with his invasion of Greece. The Greek play of }{\i\fs20 A}{\fs20
Eschylus, called the Persae, written within eight years to celebrate the triumph of the Greeks, is useful in conveying a vivid impression of this predicted invasion. }{\i\fs20 Willet }{\fs20 may
be consulted, as he enters very fully into all the historical details, and gives his authorities in abundance; but his arrangement is very cumbrous; and his want of critical skill often renders his judgment valueless. He has raw materials in abundance, bu
t seldom produces}{\i\fs20 }{\fs20 it \'93ready made to hand.\'94 See Quest. 6, for various opinions on the identity of this fourth king, page 398, Edit. 1610.
\par }{\b\fs20\cf13\super <271103>}{\b\fs20\cf13 Daniel 11:3-5.}{\fs20 \'93The mighty king who shall stand up,\'94 clearly refers to Alexander. The exposition of }{\f4\fs20\cf1 Calvin}{\fs20 is su
bstantially correct throughout this chapter; it will be sufficient to add a few dates and references.
\par }{\i\fs20 Diodorus, }{\fs20 lib. 18, chapter. 43, narrates the career of Ptolemy the son of Lagus, who received Egypt as his share, and successfully repelled the attacks of Perdiccas.}{\i\fs20 }{\fs20 Lib. 19, chapter. 79,}{\i\fs20 }{\fs20
continues the exploits of Ptolemy. }{\i\fs20 Justin, }{\fs20 lib. 13, chapter. 6, and 16, chapter. 2, confirms the statement of Diodorus.
\par }{\b\fs20\cf13\super <271105>}{\b\fs20\cf13 Daniel 11:5.}{\fs20 \'93One of his princes shall be great.\'94 This refers to Seleucus Nicator, the founder of the kingdom of Syria. His strength is related by Appian, de Bel. Syr. sect. 164,}{\i\fs20 }{\fs20
who says he could stop a bull in his career}{\i\fs20 }{\fs20 by laying hold of him by the horn. The Arabs called the era of the Seleucidae }{\i\fs20 Dilcarnain, }{\fs20 two-horned. \emdash
See Prideaux, Connex., part 1, b. 8; Justin 19, chapter. 12, and 55, 56, 58, 62, 90, 91, 100; Gibbon\rquote s Decline and Fall, chapter. 8; Grey on Hist. of the Seleucidae, 8:35
\par }{\b\fs20\cf13\super <271106>}{\b\fs20\cf13 Daniel 11:6-9}{\i\fs20 . }{\fs20 We have here the marriage of Berenice,}{\i\fs20 }{\fs20 the daughter of Ptolemy Philadelphus, with Antiochus Theus, the grandson of the great Seleucus. }{\i\fs20 Birks }{\fs20
has drawn up an elaborate list of }{\i\fs20 each }{\fs20 king of Syria and Egypt, from }{\f4\fs20\cf1 a.d.}{\fs20 323 to 164; and states the following monarchs as referred to in the corresponding verses of this chapter; viz.,}{\b\fs20
\par }\pard \s65\ql \li360\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin360\itap0 {\b\fs20\cf9 5.}{\fs20 Ptolemy Soter, and Seleucus}{\i\fs20 }{\fs20 Nicator.
\par }{\b\fs20\cf9 7, 8.}{\fs20 Ptolemy Philadelphus, and Antiochus Theus.}{\b\fs20
\par }{\b\fs20\cf9 9.}{\fs20 Ptolemy Euergetes, and Scleucus Callinicus.}{\b\fs20
\par }{\b\fs20\cf9 10.}{\fs20\cf9 }{\fs20 Seleucus Corarams, and Antiochus Magnus.
\par }{\b\fs20\cf9 11, 12.}{\fs20 Ptolemy Philopator.
\par }{\b\fs20\cf9 14, 17.}{\fs20 Ptolemy Epiphanes.}{\b\fs20
\par }{\b\fs20\cf9 20.}{\fs20\cf9 }{\fs20 Seleucus Philopator.}{\b\fs20
\par }{\b\fs20\cf9 21.}{\fs20\cf9 }{\fs20 Antiochus Epiphanes.}{\b\fs20
\par }{\b\fs20\cf9 25.}{\fs20\cf9 }{\fs20 Ptolemy Philomotor.
\par }\pard \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20 He has also treated the details of the history so plainly, that we may satisfy ourselves by simply referring to chapters 6 to 11, pages 73-171. }{\i\fs20 Wintle}{\fs20
\rquote }{\i\fs20 s }{\fs20 notes are also very explanatory; both these authors supply all the }{\f4\fs20\cf1 Historical Proofs}{\fs20 which the reader of }{\f4\fs20\cf1 Calvin\rquote s}{\fs20 Daniel can require.
\par The annexed authorities will explain some of the historical allusions of the text.
\par Villius, page 298, was Publius Villius, the Roman ambassador to the court of Antiochus, who there held a conference with Hannibal.
\par P. Popilius Leanas, page 317. The narrative is founded on Valerius Maximus, 6, chapter. 5; Livy, 45, chapter. 12; Paterculus, 1, chapter. 10. }{\f4\fs20\cf1 Calvin}{\fs20 probably adopted this anecdote from Jerome. See Fry, volume 2, page 55.
\par Valerius Soranus, page 349 \emdash a Latin poet of the period of Julius Caesar.
\par Alexander, king of Syria, page 358. The events of his career are detailed by Josephus, }{\i\fs20 Ant., }{\fs20 13, chapter. 9.
\par Physcon, page 359. See Josephus as before, and Athenaeus, 2, chapter. 23.
\par Carrae, page 364. For the death of Crassus there, see Lucan}{\b\fs20 1.}{\fs20 verse. 10.5, and Pliny, lib. 5. c. 14.
\par }\pard \s65\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20 \page }{\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 15.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE WILFUL KING
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <271136>}{Daniel 11:36
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
The subject here commenced is of the deepest interest, and needs peculiar caution in its treatment. The words in which it is conveyed are obscure in themselves, and, consequently, all the early translations of them are imperfect. }{\f4\fs20\cf1 Calvin}{
\fs20 has thrown great light upon the original phraseology, but still reference may be profitably made to some modern translators. The sixteenth chapter of the \'93Two Later Visions of Daniel,\'94
is occupied with this discussion; various views are clearly and fairly stated; some conjectures are refuted, and some conclusions enforced which differ very materially from }{\f4\fs20\cf1 Calvin}{\fs20 \rquote
s. The translation of obscure passages adopted in this work are excellent, as well as those given by }{\i\fs20 Elliott }{\fs20 in his notes to pages 1327 and following, of volume 3 of his Horae Apocalypticae. Professor }{\i\fs20 Lee}{\fs20 \rquote }{
\i\fs20 s }{\fs20 translations are exceedingly full and explanatory, while his hermeneutical views agree more with }{\f4\fs20\cf1 Calvin}{\fs20 \rquote s than either Elliott\rquote s or Birks\rquote . See his Inquiry int
o the Nature, Progress, and end of Prophecy, Book. 2, chapter 2, page 189 and following. }{\i\fs20 Wintle}{\fs20 \rquote }{\i\fs20 s }{\fs20
notes are much to the point. And Bishop Newton traces the analogy between this king and Antichrist in his Dissertation., volume 3, chapter. 26. The annexed comments from }{\i\fs20 Birks, page }{\fs20
271 and following, will explain some grammatical difficulties.
\par }{\b\fs20\cf13\super <271137>}{\b\fs20\cf13 Daniel 11:37.}{\fs20 \emdash \'93He shall not regard the elohim of his fathers.\'94 The clause is ambiguous, as the word \'93elohim\'94 may receive two opposite constructions. Bishop New
ton and others think it to mean, the one true God; but Mede, with many able writers, render it correct]y, the gods of his fathers, implying the false deities of the heathens. Arguments are then given in support of this view, and objections forcibly answer
ed. \'93Neither}{\i\fs20 }{\fs20 shall he regard the desire of women.\'94
The meaning of this phrase is shortly discussed. The received view, that it refers to the Messiah, is set aside, and it is taken the enlarged sense of despising and trampling upon these humanizing affection
s of which women are the object. Elliott, after a good Hebrew criticism, applies it to the Messiah, fortifying his opinion by }{\i\fs20 Faber }{\fs20 on the Prophecies, pages 380-385, volume 1, edit. 5; so }{\i\fs20 Lee }{\fs20
in his preface, page 126, to Euseb. Theophania \emdash \'93This occurring as it does in a context speaking of deities, was probably intended to designate the Messiah.\'94
\par }{\b\fs20\cf13\super <271138>}{\b\fs20\cf13 Daniel 11:38.}{\fs20 \emdash \'93But in his estate with Eloah he will honor Mahuzzim.\'94 We now enter upon the second part of this description, which exhibits the new wors
hip set up by the Willful King. Here several questions of some difficulty will arise. I will first offer what appears to me the most natural translation, and consider afterwards the chief points in dispute one by one.
\par \'93But}{\i\fs20 }{\fs20
in his estate with Eloah, he will honor Mahuzzim; even with an eloah whom his fathers knew not, he will honor them with gold, and with silver, and with precious stones, and with pleasant things. And he will offer to the strongholds of Mahuzzim, with a for
eign eloah whom he will acknowledge; he will increase their glory, and will cause them to rule over many, and will divide the land for gain.\'94
The meaning of the word Mahuzzim, fortresses or strongholds, is next described, and in conclusion, it is decided, that Mahuzzim \'93
must here denote guardian deities or tutelary persons, who receive worship as protectors and guardians, defenses and fortresses, from their votaries.\'94 Professor }{\i\fs20 Lee}{\fs20 \rquote }{\i\fs20 s }{\fs20 translation is as follows,\emdash \'93
But in his estate he shall honor the god of forces; and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones, and with pleasant things.\'94 \'93Nero was the first of this series.\'94 \'93
Domitian was the first emperor who generally persecuted, and who, during his lifetime, assumed the title of the Lord God, and insisted upon being worshipped as a deity.\'94 This is the Professor\rquote s interpretation, page 192. The translations of }{
\i\fs20 Mede, }{\fs20 Bishop }{\i\fs20 Newton, }{\fs20 and Dr. }{\i\fs20 Gill, }{\fs20 vary slightly from each other, but none of them are so correct}{\i\fs20 }{\fs20 as that given above. The original word, translated \'93offer,\'94
has very wide and various meanings. In }{\fs20\cf13\super <021025>}{\fs20 Exodus 10:25, it is rendered \'93sacrifice\'94 to the Lord our God, and is very frequently used in this sense. The words, \'93a foreign god whom he will acknowledge,\'94
are probably an explanation of the previous phrase, \'93a god whom his fathers knew not;\'94 implying that the worship of this divinity was borrowed by the Willful King from some other nation, and was unknown to his fathers.
\par \'93Such, in conclusion,\'94 says Birks, \'93
are the results which flow from a careful inquiry into the natural meaning of this passage. The Willful King here described is one which might be expected to rise after the renewed persecution of the faithful, when imperial help had been given them, a
nd to continue perhaps for ages, until the restoration of Israel. His title as }{\i\fs20 the }{\fs20
king, and the time appointed him in the words of the angel, prove him to be the same with the Little Horn, speaking great words against the most High. He will reject every f
orm of heathen worship, commended to him by the long practice of his fathers, utter proud speeches}{\i\fs20 }{\fs20
of surprising arrogance, and of real blasphemy against the God of heaven, trample under his feet the strongest instincts of domestic love, and thus magnify h
imself against God and man. He will, however, adopt a foreign eloah derived from the Jews for his own; but will turn the very worship he pays to the Son of God into the key-stone to a wide and spreading system of idolatry, in which he will pay reverence t
o a multitude of guardian powers, and cause them to receive homage and worship from his people.\'94 The comments of this able writer on }{\fs20\cf13\super <271136>}{\fs20 Daniel 11:36-39 are so contrary to the views of }{\f4\fs20\cf1 Calvin}{\fs20
, that it is only necessary here to state their variance with those of our Reformer. Some explanations are worthy of notice, as, for instance, the following\emdash \'93
These words apply accurately to the local persecutions of believers under the Arian emperors, and the fierce and savage cruelties of the Vandals against the co
nfessors of the faith. When, however, the time of the end, or the predicted three times and a half should begin, these persecutions would gradually become more systematic and severe. So that the prophecy at once proceeds to describe the king, who would pr
osper in the time of the end, and by whom the fires would be kindled afresh with more than Pagan cruelty, against the followers of God.\'94
\par }{\i\fs20 Elliott }{\fs20 in his Horae Apocalypticae, volume 3, page 1294, has devoted a section to the elucidation of this chapter. His c
omments upon the Hebrew words of the original text are valuable, displaying great judgment, and throwing much light upon the Prophet\rquote
s meaning. His chronological list of the kings of Syria and Egypt is correct, and very clearly explains the history of this prophetic period. This prophecy, he states, naturally divides itself into two parts: first, that from }{\fs20\cf13\super <271101>}{
\fs20 Daniel 11:1-31, sketching the times of the Persians and Greeks; secondly, that from }{\fs20\cf13\super <271132>}{\fs20 Daniel 11:32 to the end of Daniel 12, sketching the s
equel. His comments upon the whole of Daniel 11 to verse 35, are illustrative of Calvin\rquote
s views in these Lectures; but this writer interprets verse 36 and following, in accordance with the expositions of Mede and the two Newtons. These are so fundamentally at variance with }{\f4\fs20\cf1 Calvin}{\fs20 \rquote
s writings, that it would be out of place to dwell upon them here. }{\i\fs20 Elliott}{\fs20 \rquote }{\i\fs20 s }{\fs20
notes on the Hebrew words throughout the latter portion of this chapter are most excellent, and may be trusted as scholarlike, sound, and judicious.
\par Chapter 6 of the \'93First}{\i\fs20 }{\fs20 Elements of Sacred Prophecy\'94 is occupied by a refutation of Dr. Todd\rquote
s theory. The details of the fulfillment of each verse are plainly and accurately stated, and the objections of the Fourth Donnellan Lecture are shewn to be futile. Thi
s work is chiefly devoted to the refutation of the Futurist theories, which are directly opposite to that of }{\f4\fs20\cf1 Calvin}{\fs20 . See particularly pages 135-149.
\par }{\i\fs20 Fry }{\fs20 in his }{\i\fs20 Second Advent, }{\fs20 chapter. 5, sect. 21, has collected the views of various English Commentators, but they all vary exceedingly from those of }{\f4\fs20\cf1 Calvin.
\par }{\fs20 \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 15.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE POLLUTION OF THE SANCTUARY
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <271136>}{Daniel 11:36, etc.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 The}{\fs20 various occasions on which the sanctuary was polluted by heathen foes are as follows:
\emdash
\par }\pard \s65\ql \li360\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin360\itap0 {\b\fs20\cf9 1.}{\fs20
By Antiochus Epiphanes, when he set up the image of Jupiter Olympius on the divine altar. The daily sacrifice was then taken away, and Acra fortified so as to overlook the Temple.}{\b\fs20
\par }{\b\fs20\cf9 2.}{\fs20 The Romans polluted it under Pompey the Great, as recorded by }{\i\fs20 Josephus, Antiq., }{\fs20 14}{\i\fs20 , }{\fs20 \'a7
4, 2, 6. It was transitory and quickly repaired, although this was the first step towards the complete loss of liberty.}{\b\fs20
\par }{\b\fs20\cf9 3.}{\fs20 The next profanation occurred under Crassus, w
ho carried off the gold and the treasures which Pompey had left. Eleazer the priest, who had the custody of the vail of the Temple, gave him a beam of solid gold as a ransom for the whole, and yet he afterwards carried away all the wealth of the sacred ed
ifice. (}{\i\fs20 Antiq., }{\fs20 14, 7, 1.)}{\b\fs20
\par }{\b\fs20\cf9 4.}{\fs20 When Herod obtained the kingdom, }{\f4\fs20\cf1 a.c.}{\fs20 38, the Romans under Sosius took the city by storm; the Jews took refuge within the Temple, but were unmercifully massacred by their cruel foes. (}{\i\fs20 Antiq., }{
\fs20 14, 16, 3.) So again a slaughter took place in the Temple by Archelaus on the first passover after Herod\rquote s death, while the cruelties of Sabinus form a similar instance. (}{\i\fs20 Wars, }{\fs20 2:3, 2.)}{\b\fs20
\par }{\b\fs20\cf9 5.}{\fs20 When Titus pitched his camp on the Mount of Olives, and the Romans brought their ensigns within the Temple, and offered sacrifices to them. (}{\i\fs20 Wars, }{\fs20 6:6, 1.)}{\b\fs20
\par }{\b\fs20\cf9 6.}{\fs20 During the reign of Hadrian, after the revolt of Barchochebas, a temple was built and consecrated to Jupiter Capitolinus on the very site of the sanctuary.
\par }\pard \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20 \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 17.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE CONQUEST OF THE GLORIOUS LAND
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <271141>}{Daniel 11:41
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 The}{\fs20
sober views of our Reformer form a striking contrast to the speculations of some modern writers. }{\i\fs20 Birks, }{\fs20 for instance, considers the spread of the Turkish power as accomplishing this verse. He quotes }{\i\fs20 Rycault}{\fs20 \rquote }{
\i\fs20 s }{\fs20 History of the Ottoman Kings, and considers the conquest of Thessalonica and the subjugation of Greece by Amurath II., }{\f4\fs20\cf1 a.d.}{\fs20 1432, as the intended fulfillment. In 1514,}{\i\fs20 }{\fs20
Selim the third Turkish Emperor overthrew the Sultan of Egypt, and obtained possession of Aleppo. After other victories, he turned aside to visit Jerusalem.
\par The next verse is also supposed to predict his conquests; and the facts detailed by }{\i\fs20 Rycault, }{\fs20 volume 1, pages 246-248, respecting
the conquest of Judea, Arabia, and Egypt, at the commencement of the sixteenth century of the Christian era., are asserted to fulfill }{\fs20\cf13\super <271141>}{\fs20
Daniel 11:41 to 43. The last verse of this chapter is also supposed to be accomplished by the historical events recorded by }{\i\fs20 Rycault}{\fs20 , volume 1, pages 249-251. A similar opinion is given by the author of \'93The}{\i\fs20 }{\fs20
Revelation of St. John Considered,\'94 Append. 1, page 467. }{\i\fs20 Elltott}{\fs20 \rquote }{\i\fs20 s }{\fs20 sentiments are similar to these, but less precise, and not very clearly expressed. }{\i\fs20 Mede }{\fs20 and Bishop }{\i\fs20 Newton }{\fs20
think the closing verses of this chapter remain yet unfulfilled. Professor }{\i\fs20 Lee }{\fs20 treats this as accomplished by Constantine and Licinius; see pages 19.5-197, and gives as his authority }{\i\fs20 Hist. Univers., }{\fs20
volume 15, pages 582-584.
\par Before the reader has arrived at this \'93point}{\i\fs20 }{\fs20 of observation,\'94
he will probably have decided whether the Praeterist or the Futurist interpretations of these verses is the more acceptable to his own mind, and will value these references according to the conclusions to which he has already arrived.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 18.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE SEALING OF THE BOOK
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <271204>}{Daniel 12:4
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 It will not be necessary here to add more than a quotation from }{\i\fs20 Hengstenberg, }{\fs20
who answers objections with his usual success, \emdash \'93
The command to the Prophets to shut up and seal the prophecies relates only to a symbolical action, to be understood of something internal; and after the removal of the mere drapery, the imperatives are to be resolved into futures, thus \emdash th
ese prophecies will be closed and sealed till the time of the end, in nearly the same manner as Zechariah (}{\fs20\cf13\super <381115>}{\fs20
Zechariah 11:15) is commanded in a vision to take the instruments of a foolish shepherd, to intimate that some day ungodly rulers will ruin the people ... . But the external acceptation}{\i\fs20 }{\fs20
of the words is still more strongly opposed by chapter. 12:9. There the angel answers Daniel\rquote s request for more precise disclosures respecting the prophecy, by saying that he cannot furnish him with them because
it is closed and sealed up till the last time.\'94 The objections here answered are those of }{\i\fs20 Bertholdt, }{\fs20 Comm., page 795;}{\i\fs20 De Wette; Bleek, pages }{\fs20 186, 207; and }{\i\fs20 Sack, }{\fs20 Apol., page 285. }{\i\fs20
Alexander, }{\fs20 W.}{\i\fs20 }{\fs20 L., (Edinburgh,) in his Congregational Lectures, seventh series, 1841, has a short but explanatory criticism on the meaning of \'93to}{\i\fs20 }{\fs20 seal\'94 and \'93to}{\i\fs20 }{\fs20 shut up;\'94}{\i\fs20 }{
\fs20 see Lecture 7, page 372.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 18.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 THE EXPRESSIONS RELATIVE TO TIME
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <271211>}{Daniel 12:11
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\f4\fs20\cf1 The}{\fs20 variety of opinion as to the expressions of }{\f4\fs20\cf1 Time}{\fs20
in this chapter renders it difficult to illustrate our author with sufficient brevity. The wisdom of the early reformers is conspicuous. }{\i\fs20 OEcolampadius }{\fs20 agrees with Calvin in treating these pe
riods of days, as implying long and indefinite times \emdash \'93multiplicatione dierum longum tempus antichristianae impietatis agnoseas\'94 \emdash
by the multiplication of the days you will perceive the lengthened period of the anti-christian impiety. }{\i\fs20 Junius }{\fs20 and }{\i\fs20 Polanus, }{\fs20 as quoted by }{\i\fs20 Willet, }{\fs20
consider the days to be literal ones, and the accomplishment to have taken place during Maccabean times. He also gives the views of }{\i\fs20 Hippolytus }{\fs20 and }{\i\fs20 Nicolaus de Lyra, }{\fs20 to whom }{\f4\fs20\cf1 Calvin}{\fs20
has previously referred. }{\i\fs20 Melancthon }{\fs20 adds together the 1290 and the 1335 days, making seven years and three months, beginning }{\f4\fs20\cf1 b.c.}{\fs20 145, and ending }{\f4\fs20\cf1 b.c.}{\fs20 151, when Nicanor was overcome. }{
\i\fs20 Bullinger }{\fs20 understands them of the times of Antiochus, and }{\i\fs20 Osiander }{\fs20 of the duration of Antichrist, but thinks this prophecy does not properly, \'93but by way of analogue, concern the latter times.\'94
The opinions of those modern interpreters who adopt the principles of }{\i\fs20 Mede }{\fs20 will be found in the works already quoted. He reckons the years from the time of Antiochus, }{\f4\fs20\cf1 b.c.}{\fs20 167, which brings
us down to the 12th century, when the Waldenses and Albigenses protested against the tyranny of the Papacy; and between the forty-five years, 1123 and 1168 }{\f4\fs20\cf1 a.d.}{\fs20
a great secession occurred from the dominion of the Pope, by which he thinks the prophecy to have been fulfilled. Bishop }{\i\fs20 Newton, }{\fs20 Dissertation. 26, page 387, writes as follows, \emdash \'93
It is, I conceive, to these great events, the fall of Antichrist, the re-establishment of the Jews, and the beginning of the glorious millennium, that the three different dates in Daniel of the 1260 years, 1290 years, and 1335 years, are to be referred.
\'94 Here the word \'93years\'94}{\i\fs20 }{\fs20 is used as if it occurred in the scriptural text.
\par Professor }{\i\fs20 Lee }{\fs20 considers that the events which occurred at the destruction of Jerusalem by Titus fulfilled the prediction of verse. 1. \'93The}{\i\fs20 }{\fs20 children of thy people,\'94
found written in the book, are said not to be the Jews at large, but the holy remnant who embraced Jesus as Messiah, and escaped to carry the tidings of salvation to the ends of the earth. The many who slept in the dust of the earth were to awake \'93in}
{\i\fs20 }{\fs20 a first resurrection with Christ,\'94 }{\fs20\cf13\super <450603>}{\fs20 Romans 6:3-6, and \'93some}{\i\fs20 }{\fs20 to shame and everlasting contempt, }{\i\fs20 i.e., }{\fs20
awakened to hear through the preaching of the gospel, the judgments denounced against unbelief, and to feel this in a general overthrow.\'94
The resurrection is here interpreted of our regeneration and union with the Savior through the Spirit, and the precise period of its accomplishment is confined to the early spread of the gospel among mankind.
\par The \'93time, times, and a half\'94 of }{\fs20\cf13\super <271207>}{\fs20 Daniel 12:7, \'93must, of necessity, signify the time that should elapse from the fall of Jerusalem, to the end of Daniel\rquote
s seventieth week; for, according to the prediction enouncing this, the Temple and the City were to fall in the midst of this week,\'94 page 199. In direct contrast to this extract, }{\i\fs20 Elliott}{\fs20 \rquote }{\i\fs20 s }{\fs20
reference of this chapter to times yet future occurs in volume 2, page 1343. Assuming the 1260, 1290, and 1335 days to be years, the former period is said to close at the French Revolution in 1790 }{\f4\fs20\cf1 a.d}{\fs20
., the second at the Greek Revolution in 1820 }{\f4\fs20\cf1 a.d.;}{\fs20 and as they are \'93unhesitatingly\'94 pronounced to be all three \'93measured from one and the same commencing epoch,\'94 the last date must terminate }{\f4\fs20\cf1 a.d.}{\fs20
1865. }{\i\fs20 Frere }{\fs20 terminates the 1290 days in }{\f4\fs20\cf1 a.d.}{\fs20 1822, and the 1335 in }{\f4\fs20\cf1 a.d.}{\fs20 1847. See his Letter dated September 9, 1848, to the Editor of the Quarterly Journal of Prophecy, October 1848. }{
\i\fs20 Wintle }{\fs20 refers this verse to the struggle with anti-christian powers, when Michael should stand up \'93to defend the cause of the Jews, and to destroy the enemies of true religion.\'94 }{\i\fs20 Note in loc.
\par The Duke of Manchester }{\fs20 has devoted an Appendix to the discussion of these expressions. He justly observes; if they \'93are to be taken literally, then the important events of the latter part of this prophecy will be within the compass of a man
\rquote s life, and will relate to the actions of an individual. If, on the other hand, the 1290 and 1335 are years, they will extend far beyond the life of any individual, and mus
t therefore be applied, not to a person, but to a system. Thus the whole character of the prophecy will be different.\'94 \'93
The prophecy of Daniel 10-12 is not symbolical, nor even figurative, but is literal. The expression translated days in Daniel 8 is diffe
rent from the term rendered days in Daniel 12. The character of the prophecy, Daniel 10-12, is rather what we may call biographical, for it details the actions of individuals. I see no more warrant for saying the willful king denotes a system, than for sa
ying the vile person, or , the raiser of taxes, or a dozen other kings, mentioned in the prophecy,}{\i\fs20 }{\fs20
denote systems. The genius of the prophecy, therefore, seems to require that the measure of time connected with the actions of the willful king, should be sui
table to the reign of an individual king, and not elongated into times suitable to the continuance of a system from generation to generation. \lquote Blessed is he that waiteth, and cometh to the 1335 days,\rquote
seems to imply that some individuals would endure for the whole 1335 days.\'94 Thus far the noble author\rquote s remarks are completely in the spirit of }{\f4\fs20\cf1 Calvin}{\fs20 , but a few sentences afterwards, he supposes the \'93
abomination of desolation\'94 to belong to the last days of the world, thus giving countenance to the Futurist expositions. The curious reader may consult a Review in \'93The Morning Watch,\'94 volume 5, page 161, of }{\i\fs20 Faber}{\fs20 \rquote }{
\i\fs20 s }{\fs20 Second Calendar of Prophecy, in which many ingenious speculations are brought forward illustrative of Daniel\rquote s expressions relative to Time. The vario
us numbers of this work contain a multiplicity of laborious investigations of this subject, chiefly based upon the year-day theory.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {Dissertation 20.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 MODERN DISCOVERY THROWING ITS LIGHT\line ON DANIEL\rquote S PROPHECIES.
\par }\pard\plain \s69\qc \li0\ri0\sa160\keep\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\i\f28\fs22\cf9\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cf13\super <271213>}{Daniel 12:13
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
We now conclude these our Dissertations by a further allusion to the subject which occupied our attention in the }{\f4\fs20\cf1 Preface}{\fs20 . \emdash
the marble commentary on the inspired text presented by the Nineveh monuments. Three thousand years have passed over the Assyrian mounds, and at length, while we are closing our volume, the grave is giving up its dead at the call of the intellect of mode
r
n Europe. The crusted earth, beneath which Nineveh has been so long inhumed, has now revealed the monumental history of its grandeur, the imperishable witness of its incomparable renown. We must leave the interesting narrative of the discovery of these un
rivaled treasures, and the description of these singular sculptures; our attention must be directed solely to the inscriptions, by the reading of which alone these monuments become available for our purpose. Had we been unable to read them, \'93
all the excavations must have been to no purpose, and the sculptured monuments would have been worthless as the dust from which they have been torn.\'94 Well may we ask, in the language of an able review of Layard\rquote s }{\i\fs20
second series of monuments of Nineveh, }{\fs20 May 16, 1853, \'93By w
hat splendid accidents, then, has it happened that illumination has been thrown into the heaps, and that art, inferred for 3000 years, becomes, when brought to light, in an instant as familiar to us all as though it were but the dainty work of yesterday?
H
ow comes it that these arrow-headed, or, as they are, more generally styled, cuneiform characters, which bear no analogy whatever to modern writing of any kind, and which have been lost to the world since the Macedonian conquest, are read by our countryme
n
with a facility that commands astonishment, and a correctness that admits of no dispute? The history is very plain, but certainly as remarkable as it is simple. Fifty years ago the key that has finally opened the treasure-house was picked up, unawares, b
y
Professor Grotefend of Gottingen. In the year 1802 this scholar took it into his head to decipher some inscriptions which were, and still are to be found on the walls of Persepolis, in Persia. These inscriptions, written in three different languages, are
all in the cuneiform (or wedge-like) character, and were addressed, as it now appears, to the three distinct races acknowledging, in the time of Darius, the Persian sway \emdash
viz., to the Persians proper, to the Scythians, and to the Assyrians. It is worthy o
f remark that although the cuneiform character is extinct, the practice of addressing these races in the language peculiar to each still prevails on the spot. The modern governor of Bagdad, when he issues his edicts, must, like the great Persian king, not
e down his behest\rquote
s in three distinct forms of language, or the Persian, the Turk, and the Arab who submit to his rule will find it difficult to possess themselves of his wishes. When Grotefend first saw the three kinds of inscription, he concluded the firs
t to be Persian, and proceeded to his task with this conviction. He had not studied the writing long before he discerned that all the words of all the inscriptions were separated from each other by a wedge, placed diagonally at the beginning or end of eac
h
word. With this slight knowledge for his guide, he went on a little further. He next observed that in the Persian inscription one word occurred three or four times over, with a slight terminal difference. This word he concluded to be a title. Further inv
e
stigation and comparison of words induced him to guess that the inscription recorded a genealogy. The assumption was a happy one. But to whom did the titles belong? With no clue whatever to help him, how should he decide? By an examination of all the auth
o
rities, ancient and modern, he satisfied himself at least of the dynasty that had founded Persepolis, and then he tried all the names of the dynasty in succession, in the hope that some would fit. He was not disappointed. The names were Hystaspes, Darius,
and Xerxes. Although the actual pronunciation of these names had to be discovered, yet by the aid of the Zend (the language of the ancient Persians) and of the Greek, the true method of spelling was so nearly arrived at that no doubt of the accuracy of th
e
guess could reasonably be entertained. The achievement had been worth the pains, for twelve characters of the Persian cuneiform inscription were now well secured. Twenty-eight characters remained to be deciphered before the inscriptions could be mastered
. Grotefend here rested.
\par \'93The}{\i\fs20 }{\fs20 next step was taken by M. Bournouf, a scholar intimately acquainted with the Zend language. In 1836 he added considerably to the Persian cuneiform alphabet by reading twenty-four names on one of the inscriptions at Persepolis;
but a more rapid stride was made subsequently by Professor Lassen of Bonn, who, between the years 1836 and 1844, to use the words of Mr. Fergusson, the learned and ingenious restorer of the palaces of Nineveh and Persepolis, \lquote
all but completed the task of alphabetical discovery.\rquote
\par \'93While progress was thus making in Europe, Colonel Rawlinson, stationed at Kermanshah, in Persia, and ignorant of what had already been done in the west, was arriving at similar results by a process of his own. He, too, had begun t
o read the Persian cuneiform character on two inscriptions at Hamarian, the ancient Ecbatana. This was in 1835. In 1837 he had been able to decipher the most extensive Persian cuneiform inscription in the world. On the high road from Babylonia to the east
stands the celebrated rock of Behistun. It is almost perpendicular, and rises abruptly to the height of 1700 feet. A portion of the rock, about 300 feet from the plain, and still very perfect, is sculptured, and contains inscriptions in the three language
s already spoken of. The sculpture represents King Darius and the vanquished chiefs before him \emdash
the inscriptions detail the victories obtained over the latter by the Persian monarch. This monument, at least 2350 years old, deciphered for the first time by
Colonel Rawlinson, gave to that distinguished Orientalist more than eighty proper names to deal with. It enabled him to form an alphabet. Between the Colonel and Professor Lassen no communication whatever had taken place, yet when their alphabets were com
pared they were found to differ only in one single character. The proof of the value of their discoveries was perfect.
\par \'93Thus}{\i\fs20 }{\fs20 far the }{\i\fs20 Persian }{\fs20 cuneiform character! To decipher it was to take the first essential step towards reading the cuneiform inscriptions
on the walls at Nineveh. But for the Persepolis walls, the Behistun rock, and Colonel Rawlinson, it would have been a physical impossibility to decipher one line of the AssyriaI1 remains. In the Persian text only forty distinct characters had to be arrive
d
at; and when once they were ascertained, the light afforded by the Zend, the Greek, and other aids, rendered translation not only possible, but certain to the patient and laborious student. The Assyrian alphabet, on the other hand, has no fewer than 150
l
etters; many of the characters are ideographs or hieroglyphics, representing a thing by a non-phonetic sign, and no collateral aids whatever exist to help the student to their interpretation. The reader will at once apprehend, however, that the moment the
Persian cuneiform character on the Behistun rock was overcome, it must have been a comparatively easy task for the conqueror to break the mystery of the Assyrian cuneiform inscription, which, following the Persian writing on the rock, only repeated the sa
m
e short history. Darius, who carved the monument in order to impress his victories upon his Assyrian subjects, was compelled to place before their eye the cuneiform character which they alone could comprehend. The Assyrian characters on the rock are the s
a
me as those on the bas-reliefs in the Assyrian palaces. Rawlinson, who first read the Persian inscriptions at Behistun, and then by their aid made out the adjacent Assyrian inscriptions, has handed over to Layard the first-fruits of his fortunate and sple
n
did discovery, and enabled him for himself to ascertain and fix the value of the treasures he has so unexpectedly rescued from annihilation. As yet, as may readily be imagined, the knowledge of the Assyrian writing is not perfect; but the discovery has al
r
eady survived its infancy. All other year or two of scholastic investigation, another practical visit to the ancient mounds, and the decipherment will be complete! Fortunate Englishmen! Enviable day-laborers in the noblest vocation that can engage the imm
o
rtal faculties of man! What glory shall surpass that of the enterprising, painstaking, and heroic men who shall have restored to us, after the lapse of thousands of years, the history and actual stony presence of the world-renowned Nineveh, and enabled us
to read with our own eyes, as if it were our mother tongue, the language suspended on the lips of men for ages, though written to record events in which the prophets of Almighty God took a living interest!\'94
\par The following narrative of discoveries which have been made since our Preface was written, will most appropriately close our attempt to illustrate in every possible way these valuable Lectures: \emdash \'93
When Mr. Layard returned to the scene of operations in 1848, he lost no time in proceeding with his excavati
ons. During his absence a small number of men had been employed at Kouyunjik by Mr. Rassam, the English vice-consul, who, as the agent of the British Museum, had carried on the works suspended by Mr. Layard, though rather with the view of preventing inter
ference on the part of others than of prosecuting excavations to any great extent. Mr. Rassam\rquote
s labors, limited as they were, had not been fruitless. He had dug his way to new chambers, and had exposed additional sculptures. The latter were of great interes
t, and portrayed more completely than any yet discovered the history of an Assyrian conquest, from the going out of the monarch to battle to his triumphal return after a complete victory. The opinion formerly entertained by Mr. Layard with respect to this
palace was now confirmed. He was convinced that the ruins at Kouyunjik constituted one great building, built by one and the same king. He was still further satisfied that Kouyunjik and Khorsabad were contemporary structures, and that the north-west palace
at Nimroud had a much higher antiquity than either.\'94
\par That portion of the subject which applies most to our purpose is the result obtained from the inscriptions with which the sculptures are accompanied. In the language of the review already quoted \emdash \'93The k
ing of Assyria himself is represented superintending the building of the mounds upon which the palace with its bulls is to be built. This king, as the cuneiform inscription shews, is Sennacherib; and the sculptures, as Rawlinson and the initiated are perm
itted to read, celebrate the building at Nineveh of the great palace and its adjacent temples \emdash
the work of this great king. The inscriptions on the bulls at Kouyunjik record most minutely the manner in which the edifice was built, its general plan, and the
various materials employed in decorating the halls, chambers, and roofs. Some of the inscriptions have a thrilling interest. They indicate that the Jews, taken in captivity by the Assyrian king, were compelled to assist in the erection of the palaces of
t
heir conquerors, and that wood for the building was brought from Mount Lebanon, precisely as Solomon had conveyed its cedars for the choice woodwork of the temple of the Lord. There is an awful strangeness in thus being brought face to face, as it were, w
ith the solemn mysteries of the Bible and with our own earliest sacred recollections.
\par \'93During}{\i\fs20 }{\fs20 the month of December (1848) the treasure-seekers were rewarded with a rare harvest. A facade of the south-east side of the palace at Kouyunjik, forming apparently
the chief entrance to the building, was discovered. It was 180 feet long, and presented no fewer than ten colossal bulls, with six human figures of gigantic proportions. The bulls were more or less injured; some of them were even shattered to pieces, but
fortunately the lower parts of all remained untouched, and consequently the inscriptions were preserved. Two of these inscriptions contained the annals of six years of the reign of Sennacherib, \lquote
besides numerous particulars connected with the religion of the Assyrians, their gods, their temples, and the erection of their palaces.\rquote
There can be no reasonable doubt of the accuracy of the translation made of these writings, and now given in Mr. Layard\rquote s volume.}{\fs20\cf1 }{\fs20\cf13\super f589}{\fs20 The very differences and variations that oc
cur when the cuneiform character is submitted to more than one translator attest to the correctness of the general interpretation. Colonel Rawlinson has translated into English the particular inscriptions of which we speak; and Dr. Hincks, an equally comp
etent scholar, has done the same \emdash
both independently of each other; and there is no material discrepancy in their views. The inscription informs us that in the first year of his reign Sennacherib defeated Berodach-Baladan, king of Car-Duniyas, a city and c
ountry frequently mentioned in the Assyrian inscriptions. It is not for the first time that the reader hears of this king, for he will remember how, When Hezekiah was sick, \lquote }{\i\fs20
at that time Berodach-Baladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah,}{\fs20 \rquote }{\i\fs20 }{\fs20
who boastfully shewed to the messengers all the treasures of his house. The Assyrian monument and holy writ thus begin to reflect light upon each}{\i\fs20 }{\fs20 other. But this is only a gleam of the illumination that follows. In the third ye
ar of his reign, according to the inscriptions, Sennacherib overran with his armies the whole of Syria. \lquote Hezekiah,\rquote so runs the cuneiform writing, \lquote
king of Judah, who had not submitted to my authority, forty-six of his principal cities, and fortresses and
villages depending upon them of which I took no account, I captured, and carried away their spoil. I shut up himself within Jerusalem, his capital city.\rquote
The next passage, says Mr. Layard, is somewhat defaced, but enough remains to shew that he took from Hezekiah the treasure he had collected in Jerusalem \emdash thirty}{\i\fs20 }{\fs20
talents of gold and eight hundred talents of silver, besides his sons, his daughters, and his slaves. The reader has not waited for us to remind him that in the 2nd Book of Kings it is written how \lquote }{\i\fs20
in the fourteenth year of king Hezekiah did Sennacherib, king of Assyria, come up against all the fenced cities of Judah and took them ... And the king of Assyria appointed unto Hezekiah, king of Judah, three hundred talents of silver and }{\f4\fs20\cf1
Thirty Talents of Gold}{\fs20 . }{\i\fs20 And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king}{\fs20 \rquote }{\i\fs20 s house.}{\fs20 \rquote }{\i\fs20 }{\fs20
It is something to have won from the earth such testimony on behalf of inspired Scripture. It is also something to have obtained from holy writ such evidence in favor of the monumental records of long-buried Nineveh.
\par }{\f4\fs20\cf13\super 1}{\i\fs20 Discoveries in the Ruins of Nineveh and Babylon. }{\fs20 Being the result of a Second Expedition, undertaken for the Trustees of the British Museum. By Austin H. Layard, M.P. London: Murray, 1853.}{\i\fs20 Layard}{\fs20
\rquote }{\i\fs20 s Monuments of, Nineveh. }{\fs20 Second Series. London: Murray, 1853.
\par \'93At}{\i\fs20 }{\fs20 a later period a chamber was discovered in which the sculptures were in better preservation than any before found at Kouyunjik. The slabs were almost entire, a
nd the inscription was complete. The bas-reliefs represented the siege and capture, by the Assyrians, of a city of great extent and importance. \lquote In no other sculptures were so many armed warriors seen drawn up in array before a besieged city.
\rquote The sculptur
es occupied thirteen slabs, and told the whole narrative of the attack, the conquest, and the destruction of the enemy. The captives, as they appear in the bas-reliefs, have been stripped of their ornaments and fine raiment, are barefooted and half-clothe
d
. But it is impossible to mistake the race to which they belong. They are Jews; for the stamp is on the countenance as it is impressed upon the features of their descendants at this very hour. The Assyrian sculptor has noted the characteristic lines and d
rawn them with surprising truth. To what city they belong we likewise know, for, above the figure of the king, who commands in person, it is declared, that \lquote
Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish, gives permission for its slaughter.\rquote
That it was slaughtered we have good reason to believe, for is it not written in the Bible that Sennacherib had quitted Lachish, having vanquished it, before his generals returned with the tribute extorted from Hezekiah?
\par \'93If evidence were still wanting to prove the identity of the king who built Kouyunjik with the Sennacherib of the Old Testament, it would be sufficient to call attention to one other most remarkable discovery that has been made in
these mysterious mounds. In a passage in the south-west corner of the Kouyunjik palace, Mr. Layard stumbled upon a large number of pieces of fine clay, bearing the impressions of seals, which there can be no doubt had been affixed, like modern official s
e
als of wax, to documents written on leather or parchment. The writings themselves have, of course, decayed, but, curiously enough, the holes for the string by which the seal was fastened are still visible; and in some instances the ashes of the string its
elf may be seen, together with the unmistakable marks of the finger and thumb. Four of these seals are purely Egyptian. Two of them are impressions of a royal signet. \lquote It is,\rquote }{\i\fs20 }{\fs20 says Mr. Layard, \lquote
one well known to Egyptian scholars, as that of the second Sabaco, the }{\i\fs20 A}{\fs20
Ethiopian of the twenty-fifth dynasty. On the same piece of clay is impressed an Assyrian seal, with a, device representing a priest ministering before the king, probably a royal signet.\rquote We entreat the reader\rquote
s attention to what follows. Sabaco reigned in Egypt at the end of the seventh century before Christ, the very time at which Sennacherib ascended the throne. \lquote He is probably the So mentioned in the }{\fs20\cf13\super <121704>}{\fs20
2 Kings 17:4 as having received ambassadors from Hoshea, king of Israel, who, by enteri
ng into a league with the Egyptians, called down the vengeance of Shalmaneser, whose tributary he was, which led to the first great captivity of the people of Samaria. Shalmaneser we know to have been an immediate predecessor of Sennacherib, and Tirhakah,
the Egyptian king, who was defeated by the Assyrians near Lachish, was the immediate successor of Sabaco II. It would seem, that a peace having been concluded between the Egyptians and one of the Assyrian monarchs, probably Sennacherib, the royal signets
of the two kings, thus found together, were attached to the treaty, which was deposited among the archives of the kingdom.\rquote
The document itself has perished, but the proof of the alliance between the two kings remains, and is actually reproduced from the ar
chive-chamber of the old Assyrian king. The illustration of Scripture-history is complete, and the testimony in favor of the correct interpretation of the cuneiform character perfect.\'94
\par Long as this extract is, it gives but a slight specimen of the surprising amount of scriptural illustration derived from this new and unexpected source. We add a last and final one: \emdash \'93
Ten years have scarcely elapsed since the first discovery of ruins on the site of Nineveh was made, and already there lies before us an amount
of information, having regard to the history of the old Assyrian people, of which we had previously not the most distant conception. When Mr. Layard published, in 1849, the account of his first Assyrian researches, the monuments recovered were comparativ
e
ly scanty, and the inscriptions impressed upon them could not be deciphered. Now, a completed history can be traced in the sculptured remains, and the inscriptions may be followed with the same facility as the Greek or any other character. That they may b
e
read with immense profit and instruction is evident from the startling facts which they have hitherto revealed. Some of these facts we venture briefly to place before the reader. We have previously hinted that the earliest king of whose reign we have any
detailed account is the builder of the north-west palace at Nimrod, the most ancient edifice yet beheld in Assyria. His records, however, furnish the names of five, if not seven, of his predecessors, some of whom it is believed founded palaces, afterwards
erected by their successors. The son of this king, it is certain, built the center palace of Nimroud, and raised the obelisk, now in the British Museum, upon which the principal events of his reign are inscribed. Upon that obelisk are names corresponding
t
o names that are found in the Old Testament. The fortunate coincidence furnishes at once the means of fixing specific dates, and enables Mr. Layard to place the accession of the Assyrian monarch who built the oldest Nimroud palace at the latter part of th
e
tenth century before Christ. The builder of the palace of Khorsabad is proved to have been the Sargon mentioned by Isaiah. The ruins of his palace supply the most complete details of his reign; and from the reign of Sargon a complete list has been obtain
ed of all the kings down to the fall of the empire. The son of Sargon was Sennacherib, who ascended the throne in the year 703 }{\f4\fs20\cf1 b.c.}{\fs20
We know from the Bible that Sennacherib was succeeded by his son Esarhaddon, and we now ascertain from the monuments that one
of the palaces at Nimroud was the work of his reign. The son of Esarhaddon built; the south-east palace on the mound of Nimroud; and, although no part of his history has been as yet recovered, there is good reason for concluding him to have been the Sard
anapalus who, conquered (}{\f4\fs20\cf1 b.c.}{\fs20 606)}{\i\fs20 }{\fs20 by the Medes and Babylonians under Cyaxares, made one funeral pile of his palace, his wealth, and his wives.
\par \'93While it is certain that there is no mention of Nineveh before the 12th century }{\f4\fs20\cf1 b.c.}{\fs20 Mr. Layard is still of opin
ion that the city and empire existed long before that period. Egyptian remains found at Karnak refer to a country called Assyria, and the enterprising explorer is not without hope that further investigation will supply him with still more ancient records
than any he now possesses. The monuments of Nineveh, as far as they go, corroborate all extant history in describing the monarch as a thorough Eastern despot, \lquote
unchecked by popular opinion, and having complete power over the lives and property of his subjects; rather adored as a god than feared as a man, and yet himself claiming that authority and general obedience in virtue of his reverence}{\i\fs20 }{\fs20
for the national deities and the national religion.\rquote The dominion of the king, according to the inscriptions, extended
to the central provinces of Asia Minor and Armenia northward; to the western provinces of Persia eastward; to the west as far as Lydia and Syria; and to the south to Babylonia and the northern part of Arabia. \lquote
The empire appears to have been at all times a kind of confederation}{\i\fs20 }{\fs20
formed by many tributary States, whose kings were so far independent that they were only bound to furnish troops to the supreme lord in time of war, and to pay them yearly a certain tribute.\rquote The Jewish tribes, it is now proved, hel
d their dependent position upon the Assyrian king from a very early period; and it is curious to observe that, wherever an expedition against the kings of Israel is mentioned in the Assyrian inscriptions, it is invariably stated to have been undertaken on
the ground that they had not paid their customary tribute.
\par \'93At every step sacred history is illustrated, illuminated, and explained by the speaking stones of Nineveh; and in this regard alone the Assyrian discoveries have a significance beyond any revelati
on that has been made in modern times. Even the architecture of the sacred people may be rendered visible to the eye by comparing it with that of the Assyrian structures; and certainly not the least instructive result of all Mr. Layard\rquote
s labors is the ingenious analogy drawn by Mr. Fergusson in his \lquote }{\i\fs20 Palaces of Nineveh and Persepolis Restored,}{\fs20 \rquote }{\i\fs20 }{\fs20 between the temple of Solomon and the palace of the Assyrian king.\'94
\par }\pard \s65\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\fs20 \page }{\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 A CONNECTED TRANSLATION Of
\par }\pard\plain \s64\qc \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs48\cf2\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {THE PROPHECIES OF DANIEL
\par }\pard\plain \s72\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\scaps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 ACCORDING TO THE VIEWS OF CALVIN\rquote S COMMENTARIES.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 1}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon arrived at Jerusalem and besieged it.
\par }{\b\fs20\cf13 2\tab }{\fs20 And God delivered Jehoiakim king of Judah into his hand, and part of the vessels of the house of God; and he carried them into
the land of Shinar, into the house of his god; and he placed the vessels in the treasure-house of his god.
\par }{\b\fs20\cf13 3\tab }{\fs20 Then the king commanded Aspenaz, the chief of the eunuchs, to bring some of the children of Israel, and of the royal seed, and of the nobles,
\par }{\b\fs20\cf13 4\tab }{\fs20 Youths in whom there was no blemish, but of beautiful aspect, skilled in all prudence, and understanding knowledge, and capable of expressing their thoughts, and in whom was rigor, that they might stand in the king\rquote
s palace and be taught the literature and language of the Chaldees.
\par }{\b\fs20\cf13 5\tab }{\fs20 And the king appointed them a daily allotment of the royal food, and of the wine of his own drinking; thus nourishing them for three years, that at the end they should stand before the king.
\par }{\b\fs20\cf13 6\tab }{\fs20 Now, among these youths there were of the children of Judah, Daniel, Hananiah, Misael, and Azariah.
\par }{\b\fs20\cf13 7\tab }{\fs20 The chief of the eunuchs gave them each names: he called Daniel, Belteshazzar; Hananiah, Shadrach; and Misael, Meshach; and Azariah, Abednego.
\par }{\b\fs20\cf13 8\tab }{\fs20 And Daniel determined in his heart not to pollute himself with the portion of the king\rquote s food and drink: and he requested the chief of the eunuchs that he might not thus defile himself.
\par }{\b\fs20\cf13 9\tab }{\fs20 Now, God had placed Daniel in favor and pity before the chief of the eunuchs.
\par }{\b\fs20\cf13 10\tab }{\fs20 And the chief of the eunuchs said to Daniel, \emdash
I am afraid of my lord the king, he has appointed your food and drink, for he will observe your faces emaciated when compared with the youths your equals, thus ye will endanger my head with the king.
\par }{\b\fs20\cf13 11\tab }{\fs20 Then said Daniel to Meltzar, whom the chief of the eunuchs had set over Daniel, Hananiah, Misael, and Azariah, \emdash
\par }{\b\fs20\cf13 12\tab }{\fs20 Try thy servants for ten days: let nothing but pulse be given us to eat and water to drink.
\par }{\b\fs20\cf13 13\tab }{\fs20 Then let our countenances be inspected before thy face, and the countenances of the youths who eat a portion of the royal diet, and deal with thy servants, according to what thou shalt behold.
\par }{\b\fs20\cf13 14\tab }{\fs20 So he listened to their advice, and proved them for ten days.
\par }{\b\fs20\cf13 15\tab }{\fs20 And at the end of the ten days their countenances appeared plump, and they were fatter than all the other youths who had partaken of the royal diet.
\par }{\b\fs20\cf13 16\tab }{\fs20 Then Meltzar removed both their portion of food and of wine, and gave them pulse.
\par }{\b\fs20\cf13 17\tab }{\fs20 Thus God gave to these four youths knowledge, and science in all literature, and wisdom; and Daniel received the power of understanding all visions and dreams.
\par }{\b\fs20\cf13 18\tab }{\fs20 At the end of the period at which the king commanded them to be brought before him, the chief of the eunuchs introduced them to Nebuchadnezzar.
\par }{\b\fs20\cf13 19\tab }{\fs20 Then the king addressed them: and among them all none was like Daniel, Hananiah, Misael, and Azariah, as they stood before the king.
\par }{\b\fs20\cf13 20\tab }{\fs20 And in every expression of wisdom and intelligence, in which they were examined by the king, he found them ten times superior to all the soothsayers and astrologers throughout his whole realm.
\par }{\b\fs20\cf13 21\tab }{\fs20 And Daniel continued until the first year of king Cyrus.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 2}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
Now, in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams: and his spirit was troubled, and his sleep became interrupted.
\par }{\b\fs20\cf13 2\tab }{\fs20 Then the king commanded them to call together the astrologers and soothsayers, the sorcerers and the Chaldeans, to declare to the king his dreams. So they came and stood before the king.
\par }{\b\fs20\cf13 3\tab }{\fs20 And the king said to them, I have dreamed a dream, and my spirit is troubled for understanding the dream,
\par }{\b\fs20\cf13 4\tab }{\fs20 And the Chaldeans said to the king in Syriac: O king, live for ever! Tell thy servants the dream, and we will declare the interpretation.
\par }{\b\fs20\cf13 5\tab }{\fs20 The king answered and said to the Chaldeans, \emdash The matter is gone from me: if ye will not make known unto me both the dream and its interpretation, ye shall be cut in pieces and your bones shall become a dunghill:}{
\b\fs20
\par }{\b\fs20\cf13 6\tab }{\fs20 But if ye will show the dream and its interpretation, ye shall receive from me large rewards, and gifts, and much honor; therefore declare to me the dream and its interpretation.
\par }{\b\fs20\cf13 7\tab }{\fs20 They answered a second time and said: Let the king narrate the dream to his servants, and we will declare its interpretation.
\par }{\b\fs20\cf13 8\tab }{\fs20 The king answered and said: In truth I perceive that ye would gain time, because ye know that the dream has fallen out of your mind,
\par }{\b\fs20\cf13 9\tab }{\fs20 Besides, if ye will not declare to me the dream, there is but one sentence for you: as ye have prepared a ly
ing and corrupt discourse to relate before me, until the time be changed, wherefore narrate the dream to me, and I shall know your ability to declare its interpretation.
\par }{\b\fs20\cf13 10\tab }{\fs20 The Chaldeans replied before the king, saying: There is not a man upon earth who can explain the king\rquote
s matter; besides, no king, or prince, or prefect ever made such a request to any magician, or astrologer, or Chaldean:
\par }{\b\fs20\cf13 11\tab }{\fs20 And the subject of the king\rquote s inquiry is precious, and none can explain it before the king, except the gods, whose dwelling is not with flesh.
\par }{\b\fs20\cf13 12\tab }{\fs20 On this account the king was filled with anger and fury, and ordered the destruction of all the wise men of Babylon.
\par }{\b\fs20\cf13 13\tab }{\fs20 Then the edict went forth, and the wise men were slain, and they sought Daniel and his companions for the purpose of slaying them.
\par }{\b\fs20\cf13 14\tab }{\fs20 Then Daniel inquired concerning the counsel, and the edict of Arioch the captain of the royal guards, who had gone forth to slay the wise men of Babylon.
\par }{\b\fs20\cf13 15\tab }{\fs20 He announced and said to Arioch, the king\rquote s captain: Wherefore is the decree so urgent from the king\rquote s presence? Then Arioch explained the matter to Daniel.
\par }{\b\fs20\cf13 16\tab }{\fs20 Then Daniel entered and asked the king to give him time, and he would bring the interpretation to the king.
\par }{\b\fs20\cf13 17\tab }{\fs20 Then Daniel went home, and opened the subject to Hananiah, and Misael, and Azariah, his companions:
\par }{\b\fs20\cf13 18\tab }{\fs20 That they might implore mercy from the God of heaven concerning this secret, and that Daniel and his companions should not perish with the rest of the wise men of Babylon.
\par }{\b\fs20\cf13 19\tab }{\fs20 Then the secret was revealed to Daniel in a vision by night: then Daniel blessed the God of heaven.
\par }{\b\fs20\cf13 20\tab }{\fs20 Daniel answered and said, Blessed be the name of God for ever and ever! Wisdom and might are his:
\par }{\b\fs20\cf13 21\tab }{\fs20 It is he who changeth times and seasons: He appoints and removes kings: He gives wisdom to the wise, And knowledge to those who are skilled in science.
\par }{\b\fs20\cf13 22\tab }{\fs20 He reveals hidden and secret things, He knows what lies hid in darkness, And light dwells with him.
\par }{\b\fs20\cf13 23\tab }{\fs20 O God of my fathers, I confess to thee and praise thee: For thou hast given me wisdom and strength: Thou hast now revealed to me what we desired of thee: Thou hast made known to us the king\rquote s request.
\par }{\b\fs20\cf13 24\tab }{\fs20 Therefore Daniel went unto Arioch, whom the king had ordered to slay the wise men of Babylon; he went and said thus unto him: Destroy
not the wise men of Babylon: Introduce me to the king, and I will show him the interpretation.
\par }{\b\fs20\cf13 25\tab }{\fs20 Then Arioch hastily introduced Daniel to the king, and said thus to him: I have found a man among the sons of the captivity of Judah, who will make known the interpretation to the king.
\par }{\b\fs20\cf13 26\tab }{\fs20 The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to tell me the dream which I saw, as well as its interpretation?
\par }{\b\fs20\cf13 27\tab }{\fs20 Daniel answered the king by saying: The wise men and the magi, the astrologers and sorcerers, cannot declare to the king what he demands;
\par }{\b\fs20\cf13 28\tab }{\fs20 But there is a God in heaven who reveals secrets: He has declared to King Nebuchadnezzar the events of the latter days: This is thy dream, this is the vision of thy head upon thy couch.
\par }{\b\fs20\cf13 29\tab }{\fs20 Thy thoughts, O king, came up to thee upon thy bed, as to what shall be hereafter: He who reveals secrets has explained the future to thee.
\par }{\b\fs20\cf13 30\tab }{\fs20 And as to me, this secret was not revealed to me through my superiority in wisdom over other living men, but that I should explain the interpretation to the king, and that thou shouldst know the thoughts of thy heart.
\par }{\b\fs20\cf13 31\tab }{\fs20 Thou, O king, wast looking, and beheld a great image! This great image and its excellent splendor stood before thee, And its form was terrible.
\par }{\b\fs20\cf13 32\tab }{\fs20 The head of this image was of pure gold: Its breast and its arms were of silver: Its belly and thighs of brass.
\par }{\b\fs20\cf13 33\tab }{\fs20 Its legs of iron: Its feet partly of iron and partly of clay:
\par }{\b\fs20\cf13 34\tab }{\fs20 Thou wast looking until a stone was cut out without human hand, It struck the image on its feet of iron and clay, and broke them.
\par }{\b\fs20\cf13 35\tab }{\fs20 Then the iron and the clay, the brass, the silver, and the gold, were broken in pieces together, and became like the chaff
of the summer thrashing-floor; and the wind carried them away, and no place was found for them: and the stone which struck the image became a great mountains and filled the whole earth.
\par }{\b\fs20\cf13 36\tab }{\fs20 This is the dream; and we will declare its interpretation before the king.
\par }{\b\fs20\cf13 37\tab }{\fs20 Thou, O king, art a king of kings: For the God of heaven has given to thee a kingdom of power, and strength, and glory.
\par }{\b\fs20\cf13 38\tab }{\fs20 And wherever the dwelling\emdash place of the children of men, of the beasts of the field, and of the fowls of heaven exists, He hath given it into thine handy and hath made thee ruler over all, Thou art this head of gold.
\par }{\b\fs20\cf13 39\tab }{\fs20 And after this shall arise another kingdom inferior to them, And another of brass \emdash a third kingdom shall succeed, And it shall bear sway over all the earth.
\par }{\b\fs20\cf13 40\tab }{\fs20 Then a fourth kingdom shall be strong as iron: For as iron breaks all things in pieces and reduces them to atoms, And as iron bruises all these things, So shall this empire bruise and brake to pieces.
\par }{\b\fs20\cf13 41\tab }{\fs20 And whereas thou didst behold the feet and the toes, partly of potter\rquote
s clay and partly of iron: The kingdom shall be divided: the strength of iron shall be in it: Because thou sawest iron mingled with the moistened clay.
\par }{\b\fs20\cf13 42\tab }{\fs20 And as the toes of the feet were partly of iron and partly of clay; So that kingdom shall be partly strong and partly fragile:
\par }{\b\fs20\cf13 43\tab }{\fs20 And whereas thou didst behold iron mixed with testaceous clay, So they shall mingle themselves with the seed of men: But they shall not adhere to one another, as iron will not mingle with clay.
\par }{\b\fs20\cf13 44\tab }{\fs20 And in the
days of those kings the God of heaven will set a kingdom, which shall never be destroyed: And this kingdom shall not be left to any other people, But it shall break in pieces and consume all these kingdoms, And it shall stand for ever.
\par }{\b\fs20\cf13 45\tab }{\fs20 Besides this tho
u didst behold the stone cut out of the mountain without hands, which broke the iron, brass, clay, silver, and gold. The great God has made known the coming events of futurity: The dream is true, and the interpretation of it is correct.
\par }{\b\fs20\cf13 46\tab }{\fs20 Then King Nebuchadnezzar fell upon his face and worshipped Daniel; and commanded men to offer to him a sacrifice and a sweet-smelling fragrance.
\par }{\b\fs20\cf13 47\tab }{\fs20 The king answered unto Daniel, and said, Truly your God is a God of gods, and a Lord of kings, and a revealer of secrets, since thou hast been able to reveal this secret.
\par }{\b\fs20\cf13 48\tab }{\fs20 Then the king exalted Daniel, and gave him many valuable presents, and appointed him ruler of the whole province of Babylon, and chief of the elders over all the wise men of Babylon.
\par }{\b\fs20\cf13 49\tab }{\fs20 Then Daniel made a request of the king, and he set Shadrach, Meshach, and Abednego over the administration of the province of Babylon: but Daniel was at the king\rquote s gate.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 3}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
Nebuchadnezzar the king made a golden image; its height was sixty cubits, its breadth six cubits. He erected it on the plain of Dura, in the province of Babylon.
\par }{\b\fs20\cf13 2\tab }{\fs20 Then King: Nebuchadnezzar sent to gather together the princes, the satraps, and the magistrates, the judges, the treasurers, the counselors, the presidents, and all the governors of the
provinces, to come to the dedication of the image which King Nebuchadnezzar had erected.
\par }{\b\fs20\cf13 3\tab }{\fs20 Then the princes, the senators, and the magistrates, the judges, the treasurers, the counselors, the presidents, and all the governors of the provinces collected tog
ether at the dedication of the image which King Nebuchadnezzar had erected. And when they stood before the image which Nebuchadnezzar had erected,
\par }{\b\fs20\cf13 4\tab }{\fs20 A herald proclaimed in the midst of the multitude, O people, nations, and languages, to you it is spoken:
\par }{\b\fs20\cf13 5\tab }{\fs20 Whenever ye shall hear the sound of the trumpet, harp, pipe, psaltery, sackbut, dulcimer, and all kinds of music, ye must fall down and worship the golden image which King Nebuchadnezzar has erected.
\par }{\b\fs20\cf13 6\tab }{\fs20 And whosoever shall not bend the knee and adore, shall be instantly cast into the midst of a furnace of burning fire.
\par }{\b\fs20\cf13 7\tab }{\fs20 Therefore at the very same hour, when the people heard the sound of the trumpet, harp, pipe, psaltery, sackbut, dulcimer, and all musical instruments, all people, languages, and nations, fe
ll down adoring the golden image which King Nebuchadnezzar had erected.
\par }{\b\fs20\cf13 8\tab }{\fs20 Wherefore the Chaldeans immediately approached and vociferously accused the Jews.
\par }{\b\fs20\cf13 9\tab }{\fs20 They spoke, and said to King Nebuchadnezzar, O king, live for ever.
\par }{\b\fs20\cf13 10\tab }{\fs20 Thou, O king, hast issued an edict, that as soon as every man shall hear the sound of the trumpet, harp, pipe, psaltery, sackbut, dulcimer, and all musical instruments, he shall fall down and adore the golden image.
\par }{\b\fs20\cf13 11\tab }{\fs20 And he who shall not fall down and adore, shall be east into the midst of a furnace of burning fire.
\par }{\b\fs20\cf13 12\tab }{\fs20 There are certain Jews whom thou hast set over the administration of the province of Babylon
, Shadrach, Meshach, and Abednego: these men have not paid attention to thee, O king: they do not worship thy gods, and they do not adore the image which thou hast erected.
\par }{\b\fs20\cf13 13\tab }{\fs20 Then Nebuchadnezzar, with rage and fury, commanded Shadrach, Meshach, and Abednego to be brought before him: then those men (the Chaldeans) brought them up before the king.
\par }{\b\fs20\cf13 14\tab }{\fs20 Nebuchadnezzar spoke, and said to them, Is it true, O Shadrach, Meshach, and Abednego, that ye do not worship my gods, nor yet adore the image which I have erected?
\par }{\b\fs20\cf13 15\tab }{\fs20
Now, are ye prepared, as soon as ye shall hear the sound of the trumpet, harp, pipe, psaltery, sackbut, dulcimer, and all musical instruments, to fall down and adore the image which I have made? For if ye will not adore it, ye shall be east the sto
ne hour into the midst of a furnace of burning fire: and who is that God who shall deliver you from my hand?
\par }{\b\fs20\cf13 16\tab }{\fs20 Shadrach, Meshaeh, and Abednego, answered and said to the king, we are not anxious about our reply to thee concerning this matter.
\par }{\b\fs20\cf13 17\tab }{\fs20 Behold! our God whom we worship is powerful. He can free us from the furnace of burning fire, and he will deliver us out of thy hand, O king.
\par }{\b\fs20\cf13 18\tab }{\fs20 But if not, be it known unto thee, O king, that we will not worship thy gods, and we will not adore the golden image which thou hast erected.
\par }{\b\fs20\cf13 19\tab }{\fs20 Then Nebuchadnezzar was filled with fury, and the figure of his face was changed towards Shadrach, Meshach, and Abednego: he spoke and commanded the furnace to be heated seven times more than it was usual to heat it.
\par }{\b\fs20\cf13 20\tab }{\fs20 And he commanded the very strongest of his attendants to bind Shadrach, Meshach, and Abednego, and to east them into the furnace of burning fire.
\par }{\b\fs20\cf13 21\tab }{\fs20 Then those men were bound in their mantles, and turbans, and garments, and were east into the furnace of burning fire.
\par }{\b\fs20\cf13 22\tab }{\fs20 Because the king\rquote s order was urgent, and he had commanded the furnace to be made so exceedingly hot, the extremity of the flame slew the men who had taken up Shadrach, Meshach, and Abednego.
\par }{\b\fs20\cf13 23\tab }{\fs20 And those three men, Shadrach, Meshach, and Abednego, fell down bound in the midst of the furnace of burning fire.
\par }{\b\fs20\cf13 24\tab }{\fs20 Then Nebuchadnezzar the king was terrified, and rose in haste, and spoke, and said to his counselors, Did we not cast these men bound into the furnace? They answered }{\i\fs20 and }{\fs20 said to the king, True, O king!
\par }{\b\fs20\cf13 25\tab }{\fs20 He answered and said, But I see four men loose, walking in the fire, and they have no hurt: and the aspect of the fourth is like the Son of a God.
\par }{\b\fs20\cf13 26\tab }{\fs20 Then Nebuchadnezzar approached the door of the furnace of burning fire; he spoke and said, Shadrac
h, Meshach, and Abednego, servants of the most High God, come forth and come hither. Then Shadrach, Meshach, and Abednego came out of the midst of the fire.
\par }{\b\fs20\cf13 27\tab }{\fs20 Then the satraps, generals, prefects, and counselors of the king assembled to behold those men,
over whose body the fire had no power, and a hair of their head was not burnt, neither were their garments changed, nor had the smell of fire passed over them.
\par }{\b\fs20\cf13 28\tab }{\fs20 Nebuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and preserved his servants, who have trusted in him and changed the king\rquote
s edict, and delivered up their bodies, that they might neither worship nor adorn any god except their own God.
\par }{\b\fs20\cf13 29\tab }{\fs20 Hence I issue a decree, that any nation, people, and
tongue, which shall utter a perverse speech against the God of these men, namely, Shadrach, Meshach, and Abednego, shall be cut in pieces, and his house shall be reduced to a dungheap: because there is no other God who can deliver after this method.
\par }{\b\fs20\cf13 30\tab }{\fs20 Then the king rendered Shadrach, Meshach, and Abednego prosperous in the province of Babylon.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 4}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
Nebuchadnezzar the king unto all people, nations, and tongues, which dwell on the whole earth, peace be multiplied unto you!
\par }{\b\fs20\cf13 2\tab }{\fs20 It pleases me to narrate the signs and wonders which the High God has wrought towards me.
\par }{\b\fs20\cf13 3\tab }{\fs20 How great are his signs! how mighty his wonders! His kingdom everlasting \emdash his dominion from age to age.
\par }{\b\fs20\cf13 4\tab }{\fs20 I Nebuchadnezzar was at rest in my house, and flourishing in my palace:
\par }{\b\fs20\cf13 5\tab }{\fs20 I saw a dream which terrified me: and the thoughts upon my bed, and the visions of my head disturbed me.
\par }{\b\fs20\cf13 6\tab }{\fs20 And I issued a decree for bringing all the wise men of Babylon before me, who should explain the interpretation of my dream to me.
\par }{\b\fs20\cf13 7\tab }{\fs20 Then the magicians, astrologers, Chaldeans, and soothsayers entered, and I told my dream before them, and they did not furnish me with its interpretation.
\par }{\b\fs20\cf13 8\tab }{\fs20 At length Daniel was brought before me, whose name is Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods, and I told my dream before him.
\par }{\b\fs20\cf13 9\tab }{\fs20 O Belteshazzar, prince of the magi, because I know the spirit of the holy gods is in thee, and no secret overcomes thee, explain the visions of the dream which I saw and its interpretation.
\par }{\b\fs20\cf13 10\tab }{\fs20 These were the visions of my head upon my bed: I saw, and behold! a tree in the midst of the land, and its height was great.
\par }{\b\fs20\cf13 11\tab }{\fs20 The tree grew and became strong, and its height reached to heaven, and its aspect to the extremity of the earth.
\par }{\b\fs20\cf13 12\tab }{\fs20 Its leaves were beautiful, and its fruit plentiful, and food for all was in it: the beast of the field took shelter under it, and the fowls of heaven dwelt in its branches, and all flesh was nourished by it.
\par }{\b\fs20\cf13 13\tab }{\fs20 I was gazing in the visions of my head upon my bed, and behold, a watcher and an holy one came down from heaven.
\par }{\b\fs20\cf13 14\tab }{\fs20 He cried with a loud voice, and said thus, Hew down the tree, and tear off its leaves, pluck off its boughs, and scatter its fruits: Let the beast flee away from its shadow, and the birds from its branches.
\par }{\b\fs20\cf13 15\tab }{\fs20 But leave the stump of its roots in the earth, and with a band of iron and brass, in the herb of the field; and let it be wet with the rain of heaven, and let its portion be with the beast in the herb of the field.
\par }{\b\fs20\cf13 16\tab }{\fs20 Let his heart be changed from a human heart, and let the heart of a beast be given to him: and let seven times pass over him.
\par }{\b\fs20\cf13 17\tab }{\fs20 The edict is in the decree of the watchers, and the demand in the word of the holy ones, That living men may know the Most High to be ruler in the kingd
om of men, He will give it to whom he will, And will raise up the humble man as its ruler:
\par }{\b\fs20\cf13 18\tab }{\fs20 I King Nebuchadnezzar saw this dream: and do thou Belteshazzar declare the interpretation, since all the wise men of my kingdom cannot unfold it to me: but thou canst do it, because the spirit of the holy gods is in thee.
\par }{\b\fs20\cf13 19\tab }{\fs20 Then Daniel, whose name was Belteshazzar, became stupified for almost one hour, and his thoughts disturbed him. The king answered and said, Belteshazzar, let not the dream and its interpretatio
n distress thee. Belteshazzar answered and said, O my lord, may the dream be for thine enemies, and its interpretation for thy foes.
\par }{\b\fs20\cf13 20\tab }{\fs20 The tree which thou sawest so great and strong, whose magnitude reached to heaven, and its aspect over the whole earth;
\par }{\b\fs20\cf13 21\tab }{\fs20 Whose foliage was beautiful, and whose fruit was copious, In which was food for all, and under which dwelt the beasts of the field, and on whose branches rested the birds of heaven,
\par }{\b\fs20\cf13 22\tab }{\fs20 Is thyself, O king; Thou hast become great and strong; Thy magnitude has been multiplied, and extended to the heavens; Thy power to the ends of the earth.
\par }{\b\fs20\cf13 23\tab }{\fs20 When the king saw a watcher and a holy one descend from heaven, who said, Hew down the tree and destroy it; leave only the stump of its roots in the earth; and let it
be with a band of iron and brass in the herb of the field, and let it be washed with the dew of heaven, and let its portion be with the beast of the field, until seven times pass over it.
\par }{\b\fs20\cf13 24\tab }{\fs20 This is the interpretation, O king: this is the decree of the most High, which concerns the lord my king.
\par }{\b\fs20\cf13 25\tab }{\fs20 They shall drive thee from men, and thy habitation shall be with the beasts of the field; they shall feed thee with grass like oxen, and shall moisten thee with the dew of heaven; and seven times shall pass over
thee, until thou shalt acknowledge the most High as the ruler over the kingdom of men, who will give it to whomsoever he will.
\par }{\b\fs20\cf13 26\tab }{\fs20 And when they spoke of leaving the stump of the tree\rquote s roots: thy kingdom shall stand for thee, from which thou shalt acknowledge that there is dominion in the heavens.
\par }{\b\fs20\cf13 27\tab }{\fs20 Wherefore, O king, let my counsel be acceptable unto thee; break away thy sins by righteousness, and thy iniquities by pity to the poor. Behold, there shall be a prolongation to thy peace, (a medicine for thine errors.)
\par }{\b\fs20\cf13 28\tab }{\fs20 All this came upon King Nebuchadnezzar.
\par }{\b\fs20\cf13 29\tab }{\fs20 After twelve months he was walking in the palace of his kingdom at Babylon.
\par }{\b\fs20\cf13 30\tab }{\fs20 The king spoke, and said, Is not this great Babylon which I have built for the royal seat of the kingdom, in the mightiness of my valor, and in the splendor of my excellency?
\par }{\b\fs20\cf13 31\tab }{\fs20 While the speech was in the mouth of the king, a voice descended from heaven, They say unto thee, O King Nebuchadnezzar, thy kingdom has departed from thee.
\par }{\b\fs20\cf13 32\tab }{\fs20 They shall expel thee from among men,
and thy habitation shall be with the beasts of the field; they shall make thee eat grass like oxen, and seven times shall pass over thee, until thou shalt acknowledge a lofty ruler in the kingdom of men, and who shall give it to whomsoever he pleases.
\par }{\b\fs20\cf13 33\tab }{\fs20 In that hour was the word completed upon Nebuchadnezzar; and he was cast out from men, and eat grass like oxen, and was moistened by the dew of heaven, until his nails became like claws, and his hair like the wings of eagles.
\par }{\b\fs20\cf13 34\tab }{\fs20 And at the end of the days I
Nebuchadnezzar raised my eyes to heaven, and my intellect returned to me, and I blessed him on high, and praised and glorified him living for ever, because his power is eternal, and his kingdom of perpetual duration.
\par }{\b\fs20\cf13 35\tab }{\fs20 And all the dwellers on the earth a
re considered as nothing; and he does according to his pleasure in the army of the heavens, and among the dwellers upon earth; there is none who can hinder his hand, or say unto him, Why dost thou act thus?
\par }{\b\fs20\cf13 36\tab }{\fs20 At the determined time my intellect returned t
o me, and I returned to the excellency of my kingdom; my honor and my dignity was restored to me, and my counselors and elders consulted me again; and I was established in my kingdom, and more ample dignity was added to me.
\par }{\b\fs20\cf13 37\tab }{\fs20 Now I Nebuchadnezzar praise, and extol, and glorify the king of heaven, because all his works are truth, and his ways are judgment: and those who walk in pride he is able to humble.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 5}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20 Belshazzar
the king made a great banquet for a thousand of his nobles, and drank wine before the thousand.
\par }{\b\fs20\cf13 2\tab }{\fs20 Belshazzar having tasted the wine, commanded (men) to bring the vessels of gold and silver which Nebuchadnezzar his father had brought from the Temple at Jeru
salem, that the king and his nobles, his wives and his concubines, might drink from them.
\par }{\b\fs20\cf13 3\tab }{\fs20 Then they brought the golden vessels which had been taken from the house of God at Jerusalem, and the king and his nobles, his wives and his concubines, drank from them.
\par }{\b\fs20\cf13 4\tab }{\fs20 They drank wine, and praised the gods of gold and silver, of brass and iron, of wood and stone.
\par }{\b\fs20\cf13 5\tab }{\fs20 In the same hour the fingers of a man\rquote s hand came forth, and wrote in the neighborhood of the candlestick on the surface of the wall of the king\rquote s palace; and the king saw the palm of the hand as it was writing.
\par }{\b\fs20\cf13 6\tab }{\fs20 Then the king\rquote s countenance changed, and his thoughts affrighted him, and the joints of his loins were loosed, and his knees smote against each other.
\par }{\b\fs20\cf13 7\tab }{\fs20 The king cried mightily that the magi,
the Chaldeans, and the astrologers, should be brought in; and the king spoke and said to the wise men of Babylon, Whosoever shall read this writing, and declare its interpretation to me, shall be clothed in purple, with a chain of gold about his neck, and
shall rank third in the kingdom.
\par }{\b\fs20\cf13 8\tab }{\fs20 Then entered all the king\rquote s wise men, and were unable to read the writing, and to explain to the king its interpretation.
\par }{\b\fs20\cf13 9\tab }{\fs20 Then king Belshazzar was much frightened, and his countenance was changed, and his princes became anxious.
\par }{\b\fs20\cf13 10\tab }{\fs20 The queen, in consequence of the words of the king and his nobles, entered into the banqueting-house, and spoke and said: O king! live for ever \emdash Let not thy thoughts frighten thee, nor let thy countenance be changed.
\par }{\b\fs20\cf13 11\tab }{\fs20 There is a man in thy kingdom in whom exists the spirit of the holy gods, and in the days of thy father, intelligence, and knowledge, and wisdom, like that of the gods, were found in him; and King Nebuchadnezzar, thy father
\emdash the king, I say, thy father \emdash made him chief of the magi, astrologers, Chaldeans, and soothsayers.
\par }{\b\fs20\cf13 12\tab }{\fs20 Because an enlarged mind, and a discerning understanding, the interpretation of dreams, the revelation of secrets, and the solution of difficulties were found in him, namely, Daniel, whom the king name
d Belteshazzar; now let Daniel be called, and he will show the interpretation.
\par }{\b\fs20\cf13 13\tab }{\fs20 Then Daniel was introduced before the king. The king spoke and said to Daniel: Art thou that Daniel of the sons of the captivity of Judah, whom my father led away from Judah?
\par }{\b\fs20\cf13 14\tab }{\fs20 I have heard of thee, that the spirit of the gods is in thee; and intelligence, knowledge, and superior wisdom have been found in thee.
\par }{\b\fs20\cf13 15\tab }{\fs20 And now the wise men and magicians have been brought before me for the purpose of reading this writing, and of unfolding its interpretation to me; and they cannot declare the interpretation of the matter.
\par }{\b\fs20\cf13 16\tab }{\fs20 And I heard of thee, that thou canst solve difficulties and unravel secrets; now, if thou canst read this writing, and explain its interpretation to me, thou sha
lt be clothed in purple with a chain of gold round thy neck, and shalt hold the third rank in the kingdom.
\par }{\b\fs20\cf13 17\tab }{\fs20 Then answered Daniel and said before the king: Let thy gifts be for thyself, and give thy rewards to another. Yet I will read the writing to the king, and reveal its interpretation to him.
\par }{\b\fs20\cf13 18\tab }{\fs20 O king, the High God gave to King Nebuchadnezzar, thy father, an empire, and magnificence, and loftiness, and splendor.
\par }{\b\fs20\cf13 19\tab }{\fs20 And on account of the magnificence which God conferred upon him, all people, nations, a
nd tongues trembled, and were frightened at the sight of him; whom he wished to slay, was slain, (vol. 1 p. 332, note,) and whom he wished, he raised up, and whom he wished, he cast down.
\par }{\b\fs20\cf13 20\tab }{\fs20 But when his heart was lifted up, and his spirit hardened to pride, he was cast down from the throne of his kingdom, and they deprived him of his glory.
\par }{\b\fs20\cf13 21\tab }{\fs20 And he was driven away from the children of men, and his heart was placed among the beasts, and his dwelling was with the wild asses. They fed him with grass like ox
en, and his body was moistened with the dew of heaven, until he acknowledged the rule of the most high God in the kingdom of men, and his appointing over it whom he wills.
\par }{\b\fs20\cf13 22\tab }{\fs20 And thou, O Belshazzar his son, hast not humbled thine heart, although thou knowest all this.
\par }{\b\fs20\cf13 23\tab }{\fs20
And thou hast raised thyself against the God of heaven when they brought the vessels of his house before thee, and thy nobles, thy wives and concubines, drank wine from them; and thou hast praised the gods of silver and gold, of brass and i
ron, of wood and stone, which neither see, nor hear, nor understand; and thou hast not honored God, in whose hand is thy breath, and in whose power are all things.
\par }{\b\fs20\cf13 24\tab }{\fs20 At that time a portion of a hand was sent from God\rquote s presence, and this writing was marked down.
\par }{\b\fs20\cf13 25\tab }{\fs20 And this is the writing which was engraven. }{\scaps\fs20 Mene, Mene}{\fs20 , it has been numbered. }{\scaps\fs20 Tekel}{\fs20 , it has been weighed. }{\scaps\fs20 Upharsin}{\fs20 , and they are dividing.
\par }{\b\fs20\cf13 26\tab }{\fs20 This is the interpretation of the sentence, \emdash }{\scaps\fs20 Mene}{\fs20 , God has numbered and finished thy kingdom.
\par }{\b\fs20\cf13 27\tab }{\scaps\fs20 Tekel}{\fs20 , weigh, or it has been weighed \emdash thou hast been weighed in a balance, and hast been found wanting.
\par }{\b\fs20\cf13 28\tab }{\scaps\fs20 Peres}{\fs20 for }{\i\fs20 Upharsin, }{\fs20 thy kingdom has been divided and given to the Medes and Persians.
\par }{\b\fs20\cf13 29\tab }{\fs20 Then Belshazzar commanded, and they clothed Daniel in purple, and a chain of gold was placed around his neck, and they cried out before him that he was the third ruler in the kingdom.
\par }{\b\fs20\cf13 30\tab }{\fs20 In that night Belshazzar the king of the Chaldeans was slain.
\par }{\b\fs20\cf13 31\tab }{\fs20 And Darius the Mede received the kingdom, when he was sixty-two years old.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 6}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
It pleased Darius, and he set over the kingdom one hundred and twenty presidents of the provinces, who should be over the whole kingdom.
\par }{\b\fs20\cf13 2\tab }{\fs20 And over them were three satraps, of whom Daniel was one, that the presidents of the provinces should render an account to them, and the king should suffer no loss.
\par }{\b\fs20\cf13 3\tab }{\fs20 Then Daniel himself was superior to the satraps and presidents of the provinces, because a nobler spirit was in him; and the king was thinking of elevating him over the whole kingdom.
\par }{\b\fs20\cf13 4\tab }{\fs20 Then the satraps and presidents of the provinces sought to find an occasion against Daniel in his administration of the kingdom, and they could find neither occasion nor fault, because he w
as trustworthy, and neither fault nor crime was found in him.
\par }{\b\fs20\cf13 5\tab }{\fs20 Then those men said, we shall not find in this Daniel any occasion, unless we find it against him as to the law of his God.
\par }{\b\fs20\cf13 6\tab }{\fs20 Then the satraps and presidents of the provinces came in a body to the king, and spoke thus to him, King Darius, live for ever!
\par }{\b\fs20\cf13 7\tab }{\fs20 All the presidents of the kingdom, the senators and governors of provinces, the counselors and the generals, have consulted together to establish a royal statute, and to confirm the edict, tha
t whoever should ask a petition from any god or man for thirty days, except of thee, O king, shall be cast into the lions\rquote den.
\par }{\b\fs20\cf13 8\tab }{\fs20 Now, O king, establish the edict, and sign the writing which is immutable, according to the law of the Medes and Persians, which does not pass away.
\par }{\b\fs20\cf13 9\tab }{\fs20 Wherefore King Darius signed the writing and the decree.
\par }{\b\fs20\cf13 10\tab }{\fs20 But when Daniel knew the writing to have been signed, he entered into his house, and his windows being open in his chamber towards Jerusalem, three times every day he bent
upon his knees and prayed, and confessed before his God, as he was accustomed to do.
\par }{\b\fs20\cf13 11\tab }{\fs20 Then these men assembled, and found Daniel uttering prayers and supplications before his God.
\par }{\b\fs20\cf13 12\tab }{\fs20 Then they approached, and said before the king concerning the edict: H
ast thou not signed an diet, that if any man shall ask anything from any god or man even for thirty days, except of thee, O king, he should be cast into the lions\rquote den? The king answered and said, \emdash
The saying is true, according to the law of the Medes and Persians, which passes not away.
\par }{\b\fs20\cf13 13\tab }{\fs20 Then they spoke, and said before the king: Daniel, who is of the children of the captivity of Judah, has not given his mind to thee, O king, nor to the edict which thou hast signed, but prays according to his custom thr
ee times a day.
\par }{\b\fs20\cf13 14\tab }{\fs20 Then the king, on hearing those words, was much grieved within himself, and applied his heart to deliver Daniel, and was anxious to snatch him away even to the setting of the sun.
\par }{\b\fs20\cf13 15\tab }{\fs20 Then those men assembled around the king and said, \emdash Know, O king, this is the law of the Medes and Persians; No edict or statute which the king has established can be changed.
\par }{\b\fs20\cf13 16\tab }{\fs20 Then the king commanded, and }{\i\fs20 they }{\fs20 brought Daniel, and east him into the lions\rquote den. The king answered, and said to Daniel: Thy God, whom thou servest continually, will surely deliver thee.
\par }{\b\fs20\cf13 17\tab }{\fs20 And a stone was brought, and laid upon the mouth of the cave; and the king sealed it with his own ring, and with the ring of his nobles, lest the decree concerning Daniel should be changed.
\par }{\b\fs20\cf13 18\tab }{\fs20 Then the king went to his palace, and passed the night fasting, and musical instruments were not brought before him, and sleep departed from him.
\par }{\b\fs20\cf13 19\tab }{\fs20 Then the king rose in the morning, as soon as it was light, and came in haste to the lions\rquote den.
\par }{\b\fs20\cf13 20\tab }{\fs20 And when he approached the den, he cried with a sorrowful voice to Daniel, and the king spoke and said to Daniel, Daniel! servant of the living God: Could thy God, whom thou servest continually, preserve thee from the lions?
\par }{\b\fs20\cf13 21\tab }{\fs20 Then Daniel said unto the king, O king, live for ever!
\par }{\b\fs20\cf13 22\tab }{\fs20 My God sent his angel, and shut the lions\rquote mouths, and they have not hurt me, since integrity before him was found in me, and also before thee, O king, I have committed nothing wrong.
\par }{\b\fs20\cf13 23\tab }{\fs20 Then the king was highly delighted within himself, and commanded Daniel to be brought out of the den; and Daniel was brought out of the den, and no injury was found upon him, because he trusted in his God.
\par }{\b\fs20\cf13 24\tab }{\fs20 And the king commanded, and they brought those men who had invented the accusation against Daniel, and they were cast into the den,}{\i\fs20 }{\fs20
themselves, their children, and their wives, and before they arrived at the pavement of the den, the lions obtained the mastery of them, and broke in pieces all their bones.
\par }{\b\fs20\cf13 25\tab }{\fs20 Then King Darius wrote to all people, nations, and languages, which dwell in all the earth: Peace be multiplied unto you!
\par }{\b\fs20\cf13 26\tab }{\fs20 I have issued a decree throughout the whole of the dominions of my kingdom, that they may fear and be afraid at the presence of the God of Daniel, because he is the living
God, and endureth for ever; and his kingdom shall not be overthrown, and his dominion shall be for ever.
\par }{\b\fs20\cf13 27\tab }{\fs20 In delivering and rescuing, and uttering signs and wonders in heaven and earth; for he delivered Daniel from the power of the lions.
\par }{\b\fs20\cf13 28\tab }{\fs20 So Daniel himself lived prosperously in the reigns of Darius, and of Cyrus the Persian.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 7}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
In the first year of Belshazzar king of Babylon, Daniel saw a dream, and visions of his head upon his bed. He wrote the dream at the time, and related the sum of the words.
\par }{\b\fs20\cf13 2\tab }{\fs20 Daniel spoke and explained; I saw in my vision by night, and behold! four winds of heaven contending in a great sea.
\par }{\b\fs20\cf13 3\tab }{\fs20 And four large beasts came forth from the sea, differing among themselves.
\par }{\b\fs20\cf13 4\tab }{\fs20 The first was like a lion, and had eagle\rquote s wings; I kept looking till the wings were plucked, and it was raised from the ground, and stood on its feet like a man, and a man\rquote s heart was given to it.
\par }{\b\fs20\cf13 5\tab }{\fs20 And behold a second beast following, like a bear, and it was raised on one side, and three tusks were in its mouth between its teeth; and thus they said to it, Arise, devour much flesh.
\par }{\b\fs20\cf13 6\tab }{\fs20 After this I looked, and behold another beast like a leopard, and the wings of a bird were on its back; the beast had four heads, and dominion was granted to it.
\par }{\b\fs20\cf13 7\tab }{\fs20 I
looked again after this in the visions of the night, and behold! a fourth beast, formidable and terrible, and exceedingly strong; it had large iron teeth, devouring and crushing, and trampling the remnants under its feet; it was different from all the fo
rmer beasts, and had ten horns.
\par }{\b\fs20\cf13 8\tab }{\fs20 I was attentive to the horns, and behold another small horn grew up among the others; and three of the former horns were torn away from its face; and behold! eyes like human eyes were in that horn, and a mouth speaking boas
tfully.
\par }{\b\fs20\cf13 9\tab }{\fs20 I continued looking till thrones were placed, and the Ancient of days was seated. His raiment was white as snow, and the hair of his head was like clean wool; his throne was sparks of fire, and its wheels burning flame.
\par }{\b\fs20\cf13 10\tab }{\fs20 A river of fire flowed forth, and went out from his presence; a thousand thousand waited upon him, and ten thousand times ten thousand stood before him; judgment was fixed, and books were opened.
\par }{\b\fs20\cf13 11\tab }{\fs20 Then I continued looking on account of the utterance of boasting words which the horn uttered; I continued gazing till the beast was slain, and its body destroyed, and given up to the burning of fire.
\par }{\b\fs20\cf13 12\tab }{\fs20 And they had taken away their dominion from the rest of the beasts, and long life was given to them even for a time and a time.
\par }{\b\fs20\cf13 13\tab }{\fs20 I saw in visions of the night, and behold in the clouds of heaven, as it were, the Son of man came, and advanced even to the Ancient of days, and they brought him near before him.
\par }{\b\fs20\cf13 14\tab }{\fs20 And power was given unto him, and glory, and a kingdom, and all people, nations, and languages, shall serve him; his dominion is an eternal dominion which shall never be taken away, and his kingdom shall never be abolished.
\par }{\b\fs20\cf13 15\tab }{\fs20 As to me, Daniel, my breath was stopped within my bodyand the visions of my head frightened me.
\par }{\b\fs20\cf13 16\tab }{\fs20 I approached one of those who were present, and inquired of him the truth concerning all these things, and he informed me, and opened up for me the explanation of these events.
\par }{\b\fs20\cf13 17\tab }{\fs20 These four great beasts which thou sawest, are four kingdoms which shall arise out of the earth:
\par }{\b\fs20\cf13 18\tab }{\fs20 And they shall possess the kingdom of the saints of the most High, and these shall obtain the dominion even for an age, and for ages of ages.
\par }{\b\fs20\cf13 19\tab }{\fs20 Then I desired the truth concerning the fourth beast, which was different from all the othe
rs, and very terrible, whose teeth were of iron, and his claws of brass, devouring, and crushing, and trampling the remnants under its feet.
\par }{\b\fs20\cf13 20\tab }{\fs20 Also concerning the ten horns which were on its head, and of the last which rose up when the three former ones h
ad fallen, namely, the horn which had eyes, and a mouth speaking grandly, whose aspect was more mighty than its fellows.
\par }{\b\fs20\cf13 21\tab }{\fs20 I continued gazing, and this horn made war with the holy ones, and prevailed against them.
\par }{\b\fs20\cf13 22\tab }{\fs20 Then came the Ancient of days, and judgment was given to the saints of the lofty ones, and the time arrived, and the saints received the kingdom.
\par }{\b\fs20\cf13 23\tab }{\fs20 Thus he stated, The fourth beast shall be a fourth kingdom upon earth, which shall be different from all the former kingdoms, and shall devour the Whole earth, and shall crush it, and break it completely in pieces.
\par }{\b\fs20\cf13 24\tab }{\fs20 Also the ten horns from that kingdom are ten kings which shall arise, and another shall arise after them, which shall be distinguished from the former ones, and shall afflict the three kings.
\par }{\b\fs20\cf13 25\tab }{\fs20
And he shall speak words towards the region of the Highest, and he shall crush the saints of the lofty ones, and shall presume to alter times and the law; and it shall be delivered into his hand for a time, and times, and the division of a time.
\par }{\b\fs20\cf13 26\tab }{\fs20 And judgment shall be established, and they shall take away his power, to disperse and destroy it even unto the end.
\par }{\b\fs20\cf13 27\tab }{\fs20 Then the kingdom and the power
, and the magnitude of their sway under the whole heaven, shall be given to the people of the holy lofty ones, which kingdom is everlasting, and all powers shall serve it and become obedient to it.
\par }{\b\fs20\cf13 28\tab }{\fs20 Therefore an end of the matter. As to me Daniel, my thoughts troubled me much; And my countenance was changed upon me, And I laid up the matter in my heart.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 8}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
In the third year of the reign of King Belshazzar, a vision appeared unto me Daniel, in addition to the vision previously offered to me.
\par }{\b\fs20\cf13 2\tab }{\fs20 I saw in a vision, and while I was seeing, I happened to be in Susan the capital, which is in the province of Elam. I saw in a vision, and behold I was near the river Ulai.
\par }{\b\fs20\cf13 3\tab }{\fs20 Then I raised my eyes and looked, and behold, A single ram stood before the river; it had two horns: The horns were lofty, and one was higher than the other, And this lofty one grew up last.
\par }{\b\fs20\cf13 4\tab }{\fs20 I saw the ram butting westward, and northward, and southward; No beasts could stand before him: No one could snatch anything from his hand: Thus he did according to his pleasure, and magnified himself.
\par }{\b\fs20\cf13 5\tab }{\fs20 And I was attentive, and behold! A he-goat came from the west over the face of the whole earth, And yet he never touched the ground: The goat, too, had a remarkable horn between its eyes.
\par }{\b\fs20\cf13 6\tab }{\fs20 Then he approached the ram possessing the two horns, which I had seen standing on the river\rquote s bank, And he ran at him with the fury of his bravery.
\par }{\b\fs20\cf13 7\tab }{\fs20
Then I saw him approach the ram, and exasperate himself against him, He smote the ram, and broke both his horns; The ram had no power to stand before his face: For he threw the ram upon the ground and trampled upon him, And no one could deliver the ram fr
om his power.
\par }{\b\fs20\cf13 8\tab }{\fs20 Then the he-goat magnified himself amazingly; And when he was in his strength, his mighty horn was broken; The four conspicuous ones arose in its place towards the four winds of heaven.
\par }{\b\fs20\cf13 9\tab }{\fs20 And from one of these came forth a single small horn, And magnified himself surprisingly towards the south, and the east, and the desirable land.
\par }{\b\fs20\cf13 10\tab }{\fs20 Then it magnified itself towards the heavenly army, And it cast down upon the earth some of that army and of the stars, and trampled upon them.
\par }{\b\fs20\cf13 11\tab }{\fs20 Besides this, it magnified itself against the prince of the army, and the continual sacrifice was removed from him, and the place of his sanctuary was profaned.
\par }{\b\fs20\cf13 12\tab }{\fs20 And time was given to the continual sacrifice, in consequence of wickedness, and it shall cast forth truth upon the ground, and shall succeed, and fare prosperously.
\par }{\b\fs20\cf13 13\tab }{\fs20 Then I heard a holy one speaking, And the speaking holy one said to the wonderful one, How long will the vision of the perpetual sacrifice, and the desolating wickedness be permitted to last?
How long will the sanctuary and the army be trampled down?
\par }{\b\fs20\cf13 14\tab }{\fs20 And he said to me, Unto evenings and mornings 2300: Then the sanctuary shall be re-cleansed.
\par }{\b\fs20\cf13 15\tab }{\fs20 know it happened while I Daniel was gazing on the vision, and was seeking intelligence, Behold! there stood before me as it were the appearance of a man.
\par }{\b\fs20\cf13 16\tab }{\fs20 Then I heard a man\rquote s voice in Ulai, which cried, and said, Gabriel, teach this man the vision.
\par }{\b\fs20\cf13 17\tab }{\fs20 Then he approached my standing-place; And at his arrival I was frightened and fell upon my face, Then he said to me, Understand, O son of man; Because the vision is for a definite time.
\par }{\b\fs20\cf13 18\tab }{\fs20 Moreover, while he was talking to me, I swooned away with my face to the ground; then he touched me, and restored me to my place as before.
\par }{\b\fs20\cf13 19\tab }{\fs20 Then he said, Behold! I will inform thee of what shall happen at the close of the indignation: For the end of the period is determined.
\par }{\b\fs20\cf13 20\tab }{\fs20 The ram which thou sawest with two horns, represents the kings of the Medes and Persians.
\par }{\b\fs20\cf13 21\tab }{\fs20 The he-goat is the king of Greece, (Jayan,) and the great horn between his eyes is the first king.
\par }{\b\fs20\cf13 22\tab }{\fs20 But this was broken, and as four horns stood forth in its stead, so four kingdoms shall arise out of the nation, yet not to be compared with him in strength.
\par }{\b\fs20\cf13 23\tab }{\fs20 And at the end of their kingdom, when these wicked ones have departed, a king shall exist, fierce of countenance, and skilled in enigmas.
\par }{\b\fs20\cf13 24\tab }{\fs20 And his fortitude shall be strengthened, but not by his own strength: He shall overthrow wonderfully, and prosper, and succeed, and destroy the mighty, and the people of the holy ones.
\par }{\b\fs20\cf13 25\tab }{\fs20 And according to his intelligence his craft shall prosper in his hand, and he shall magnify himself in his heart, and in peace he shall destroy multitudes. Even against the prince of princes shall he stand up, and shall be
broken without hand.
\par }{\b\fs20\cf13 26\tab }{\fs20 The vision of the morning and evening which has been pronounced is truth. Do thou therefore seal up the vision, because it extends to many days.
\par }{\b\fs20\cf13 27\tab }{\fs20 Then I Daniel suffered deep sorrow and languor for some days: Yet I rose and did the king\rquote s business; I was struck with astonishment at the vision, yet no one perceived it.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 9}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
In the first year of Darius, son of Ahasuerus, of Median descent, who was appointed king over the kingdom of the Chaldees.
\par }{\b\fs20\cf13 2\tab }{\fs20 In the first year of this reign, I Daniel diligently considered in books the number of the years concerning which the word of Jehovah had come to Jeremiah the Prophet, to complete the seventy years appo
inted for the desolation of Jerusalem.
\par }{\b\fs20\cf13 3\tab }{\fs20 Then I raised my face towards the Lord God, to inquire by prayer and supplication, with fasting, sackcloth, and ashes.
\par }{\b\fs20\cf13 4\tab }{\fs20 And I prayed to Jehovah my God, and confessed, and said, O Lord God, great and terrible, keeping the covenant and mercy towards those who love thee and keep thy commandments;
\par }{\b\fs20\cf13 5\tab }{\fs20 We have sinned and acted perversely: We have conducted ourselves wickedly, and have rebelled: We have transgressed thy precepts and thy judgments:
\par }{\b\fs20\cf13 6\tab }{\fs20 We have not listened to thy servants the prophets, who have spoken in thy name to our kings, our princes, cur fathers, and all the people of the land.
\par }{\b\fs20\cf13 7\tab }{\fs20 With thee, O Lord, is righteousness, but with us confusion of face, As at this day: to all Judah, and to the inhabitants of Jer
usalem, and to all Israel, far and near, whither thou hast driven them, on account of their transgression by which they have transgressed against thee.
\par }{\b\fs20\cf13 8\tab }{\fs20 O Lord, to us belongs confusion of face, To our kings, our princes, our fathers, because we have sinned against thee.
\par }{\b\fs20\cf13 9\tab }{\fs20 To the Lord our God belong mercies and forgivenesses, Although we have been rebellious against him.
\par }{\b\fs20\cf13 10\tab }{\fs20 We have not listened to the voice of Jehovah our God, that we should walk in his laws, which he has set before our face by the hands of his servants the prophets.
\par }{\b\fs20\cf13 11\tab }{\fs20 Even all Israel have transgressed thy law, and have declined to listen to thy voice, Therefore the curse is poured down upon us: And the oath which is written in the law of Moses, the servant of God, Because we have sinned ag
ainst him.
\par }{\b\fs20\cf13 12\tab }{\fs20
And he has established his word which he had spoken against us, and against our rulers who governed us, by bringing upon us a great calamity: For under the whole heaven nothing has occurred like that which has happened to Jerusalem.
\par }{\b\fs20\cf13 13\tab }{\fs20 As it is written in the law of Moses, all this evil is come upon us: Yet we have not deprecated the wrath of Jehovah our God, to turn away from our iniquities, and to become attentive to thy truth.
\par }{\b\fs20\cf13 14\tab }{\fs20 And Jehovah has watched over the evil, and sent it forth upon us: Because Jehovah our God is just in all the works which he performs, And yet we have not listened to his voice.
\par }{\b\fs20\cf13 15\tab }{\fs20 And now, O Lord our God, who didst lead thy people out of the land of Egypt with a strong hand, and hast made thyself a name as the fact itself has proved, we have sinned, we have done wickedly.
\par }{\b\fs20\cf13 16\tab }{\fs20 O Lord, according to all thy righteous dealings, let thine anger be turned away, I pray thee: Let thine indignation cease from thy city Jerusalem, thy holy mountain; For through our sins, and thr
ough the iniquities of our fathers, Jerusalem and thy people have become a reproach to all our neighbors.
\par }{\b\fs20\cf13 17\tab }{\fs20 Hearken now, O our God, to the prayers of thy servant, and to his supplications: Make thy face to shine on the desolated sanctuary, for the Lord\rquote s sake.
\par }{\b\fs20\cf13 18\tab }{\fs20
Incline, O my God, thine ear, and hear: open thine eyes and behold our distresses, and the desolation of the city called by thy name: Because we do not pour out our supplications before thy face on account of our own righteousness, but by reason o
f thy many mercies.
\par }{\b\fs20\cf13 19\tab }{\fs20 O Lord, hear; O Lord, be propitious; O Lord, attend and perform; Delay not for thine own sake, O my God, since thy name is invoked in behalf of thy city and thy people.
\par }{\b\fs20\cf13 20\tab }{\fs20 And while I was yet speaking, and praying, and confessing my sins, and those of my people Israel, and while I was speaking my petition before Jehovah my God, on behalf of the mountain of the sanctuary of my God;
\par }{\b\fs20\cf13 21\tab }{\fs20 Even, while I was yet uttering my prayer, The man Gabriel, whom I had before seen in a vision, flying swiftly, Touched me about the time of the evening sacrifice.
\par }{\b\fs20\cf13 22\tab }{\fs20 Then he taught me, and spoke to me, and said, O Daniel, I have now come forth, to afford thee needful information.
\par }{\b\fs20\cf13 23\tab }{\fs20 At the beginning of thy prayers the word went forth, which I am come to declare, because thou art greatly beloved: Attend therefore to the word, and understand the vision.
\par }{\b\fs20\cf13 24\tab }{\fs20 Seventy weeks have been determined upon thy people and upon thy holy city, to close up wickedness, and seal up sin, and expiate iniquity, and bring in eter
nal righteousness, and seal up the vision and the prophecy, and anoint the holy of holies.
\par }{\b\fs20\cf13 25\tab }{\fs20 Take notice therefore and understand, From the going forth of the word concerning the return of the people, And the rebuilding of Jerusalem to Messiah the Leader,
Seventy weeks, and sixty-two weeks; then the people shall be brought back, And the street and the wall shall be rebuilt, and that too amidst the perplexities (or \'93in the narrow limit\'94) of the times.
\par }{\b\fs20\cf13 26\tab }{\fs20 Then after the sixty\emdash two weeks, Christ shall be cut o
ff, and become nothing: The people of the coming leader shall destroy the city and the sanctuary: Its end shall be with an inundation: And at the close of the war a completion of desolation\rquote s.
\par }{\b\fs20\cf13 27\tab }{\fs20 And he shall make a firm covenant with many for one week; An
d for half a week he shall cause the sacrifice and offering to cease; And upon the spreading of abominations he shall be astonished, And at the close, he shall pour the full accomplishment upon the desolator.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 10}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
In the third year of Cyrus, king of Persia, a revelation was made to Daniel, called Belteshazzar; and the word was most true and the times most extended; and he understood the word, and fully comprehended the vision.
\par }{\b\fs20\cf13 2\tab }{\fs20 In those days I Daniel gave myself up to mourning for three weeks of days.
\par }{\b\fs20\cf13 3\tab }{\fs20 I did not eat any delicate food; neither flesh nor wine entered my mouth: Nor did I anoint myself at all, till three weeks of days were fulfilled.
\par }{\b\fs20\cf13 4\tab }{\fs20 On the twenty-fourth day of the first month, I was upon the banks of the great river Hiddekel;
\par }{\b\fs20\cf13 5\tab }{\fs20 Then I lifted up my eyes and looked, and behold! a man clothed in linen vesture, His loins were girt with the gold of Uphaz:
\par }{\b\fs20\cf13 6\tab }{\fs20 His body was like the chrysolite, His face like the appearance of lightning, and his eyes like lamps of fire, His arms and his feet were as bright as polished brass, And the voice of his words like the sound of a tumult.
\par }{\b\fs20\cf13 7\tab }{\fs20 I Daniel alone saw the vision: For the men who were with me saw no vision; Yea, rather, great terror fell upon them, and they fled into hiding places.
\par }{\b\fs20\cf13 8\tab }{\fs20 Then I Daniel was left alone, And I saw this great vision: Then there remained no strength within me: My comeliness was turned to corruption, and I did not retain my strength.
\par }{\b\fs20\cf13 9\tab }{\fs20 Yet I heard the voice of his words; And when I heard the voice of his words, I fell down in a swoon with my face towards the ground.
\par }{\b\fs20\cf13 10\tab }{\fs20 And behold! a hand touched me, and raised me upon my knees, and upon the palms of my hands.
\par }{\b\fs20\cf13 11\tab }{\fs20 Then he said to me, O Daniel! a man of desires, Understand the words which I address to thee, And stand upright, because I am now sent unto thee. When he had spoken this word unto me, I stood up trembling.
\par }{\b\fs20\cf13 12\tab }{\fs20 Then he said unto me, Fear not, Daniel; for from the first day on which thou didst apply thy heart to understanding, and to afflicting thyself before the face of thy God, thy words were heard. And I am come through thy words.
\par }{\b\fs20\cf13 13\tab }{\fs20 The prince of the kingdom of the Persians resisted me for twenty-one days; And, lo, Michael, one of the chief leaders, came to my assistance; And I was left among the kings of the Persians.
\par }{\b\fs20\cf13 14\tab }{\fs20 Now I am come to disclose to thee what shall occur to thy people at the close of the days; for still the vision is for days.
\par }{\b\fs20\cf13 15\tab }{\fs20 While he was speaking to me according to these words, I placed my face upon the ground, and became dumb.
\par }{\b\fs20\cf13 16\tab }{\fs20 When, lo! one bearing the form of the sons of men touched my lips; And I opened my mouth and spoke, and said to the person standing before me, O lord, my sorrows are turned upon me in vision, and I cannot retain my strength.
\par }{\b\fs20\cf13 17\tab }{\fs20 And how could the servant of this my lord speak with this my lord? Henceforth no strength remained in me and no breath was left in me.
\par }{\b\fs20\cf13 18\tab }{\fs20 Then a second time, he who bore a human appearance, touched me, and strengthened me, and said,
\par }{\b\fs20\cf13 19\tab }{\fs20 Fear not, O man of desires, peace be to thee, Take courage and be strong. And while he was addressing me, I became strong, Then I said, Let my Lord speak, because thou hast strengthened me.
\par }{\b\fs20\cf13 20\tab }{\fs20 He said next, Surely thou knowest why I am come to thee, I am now going to return to contend with the prince of Persia; And when I am gone, behold, the prince of Javan (Greece) will come.
\par }{\b\fs20\cf13 21\tab }{\fs20 But I will declare unto thee what is deeply graven in the scripture of truth: For there is not one who will stand by me in these affairs, Except Michael your prince.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 11}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
In the first year of Darius the Mede, I stood both to strengthen and to succor him: and now I will declare to thee the truth.
\par }{\b\fs20\cf13 2\tab }{\fs20 Behold, three kings shall yet stand up in Persia, and a fourth shall be enriched with great riches above th
em all: and when he is grown strong through his wealth, he shall stir up the whole against the kingdom of Jayan (Greece.)
\par }{\b\fs20\cf13 3\tab }{\fs20 Then a mighty king shall stand up, and shall rule with extended dominion, and shall do according to his will.
\par }{\b\fs20\cf13 4\tab }{\fs20 And when he shall be
established, his kingdom shall be broken, and shall be dispersed towards the four winds of heaven, yet not to his posterity, nor yet according to the dominion which he exercised; for his kingdom shall be extirpated, and shall be for others, who are not o
f his posterity.
\par }{\b\fs20\cf13 5\tab }{\fs20 A king of the south shall then become strong, being one of his princes, and he shall be strengthened against him, and shall become supreme, and his dominion shall be extensive.
\par }{\b\fs20\cf13 6\tab }{\fs20 At the end of the years, they shall become allies, and the
daughter of the king of the south shall, come to the king of the north for the purpose of making peace: Yet his arm shall not retain its strength; neither shall he stand, nor his seed, but she shall be delivered up with her attendants, and her mother, and
whoever supported her at that time.
\par }{\b\fs20\cf13 7\tab }{\fs20 Yet there shall stand up a shoot from her root in its own rank: it shall come with an army, and shall reach the fortifications of the king of the north, and shall act among the people, and shall prevail.
\par }{\b\fs20\cf13 8\tab }{\fs20 Their gods also with their molten images, with their precious vessels of silver and gold, shall they carry into captivity to Egypt, and he shall stand for more years than the king of the north.
\par }{\b\fs20\cf13 9\tab }{\fs20 And the king of the north shall come into the kingdom, and shall return to his own land.
\par }{\b\fs20\cf13 10\tab }{\fs20 But his sons shall be provoked, and shall assemble a multitude of mighty forces; and shall advance rapidly, and overflow, and pass through: he shall return and shall be stirred up even to his own fortress.
\par }{\b\fs20\cf13 11\tab }{\fs20 Then the king of the south shall be exasperated, and shall go forth to make war against the king of the north: he shall set in motion a large multitude, and that multitude shall be delivered into his hand.
\par }{\b\fs20\cf13 12\tab }{\fs20 Then that multitude shall be taken away, and his heart shall be elated: He shall east down tens of thousands, and yet he shall not become strong.
\par }{\b\fs20\cf13 13\tab }{\fs20 For the king of the north shall return, and shall collect a greater multitude than before And at the end of the times of the years, he shall come swiftly with a great army, and with much wealth.
\par }{\b\fs20\cf13 14\tab }{\fs20 And at those times many shall stand up against the king of the south (Egypt), and sons, robbers of thy people, shall exalt themselves to establish the vision, but yet they shall fail.
\par }{\b\fs20\cf13 15\tab }{\fs20 For the king of the north shall come, an
d shall east up a rampart, and shall take the city of fortifications, and the arms of the south shall not stand, nor yet the people of his levies, for there shall be no strength for standing.
\par }{\b\fs20\cf13 16\tab }{\fs20 Also when coming he shall do unto him according to his will, and none shall stand before his face, and he shall stand in the desirable land which shall be consumed in his hand.
\par }{\b\fs20\cf13 17\tab }{\fs20 And he shall set his face to come with the power of his whole kingdom to make alliances with him; he shall accomplish this: he shall give
the daughter of women to him to corrupt her, but she shall not stand by him, nor be under his power.
\par }{\b\fs20\cf13 18\tab }{\fs20 Then he shall turn his face towards the islands, and shall take many: and a prince shall set at rest his reproach against him: hence he shall not turn his reproach upon himself.
\par }{\b\fs20\cf13 19\tab }{\fs20 And he shall turn his face towards the fortifications of his own land, and shall stumbles and fall, and never be found.
\par }{\b\fs20\cf13 20\tab }{\fs20 Next there shall stand up in his place one who shall send forth an exactor, or raiser of tribute, in honor of his kingdom, but within a few days he shall perish, yet not either in anger or in battle.
\par }{\b\fs20\cf13 21\tab }{\fs20 Then a contemptible person shall succeed him, on whom they shall not confer the honor of royalty, but he shall come stealthily, and shall seize the kingdom by flatteries.
\par }{\b\fs20\cf13 22\tab }{\fs20 His auxiliaries shall be overwhelmed by a deluge before his sight: they shall be utterly broken, as well as the leader of the covenant.
\par }{\b\fs20\cf13 23\tab }{\fs20 After conjunction with him shall he practice deceit, and shall ascend, and prevail with a small band.
\par }{\b\fs20\cf13 24\tab }{\fs20 He shall advance in peace into the richest portion of the province, and shall do what neither his father nor his father\rquote
s father had done: he shall distribute among them spoils, and booty, and wealth, and he shall think many thoughts respecting fortified cities, and that for a time.
\par }{\b\fs20\cf13 25\tab }{\fs20 And he shall stir up his strength and his breast against the king of the south, with a great army; and the king of the south shall be roused up to battle with a large and very powerful army: and he shall not stand, beca
use they shall agitate perfidious counsels against him.
\par }{\b\fs20\cf13 26\tab }{\fs20 Those who partake of his table shall ruin him, and his army shall be overwhelmed, and many shall fall wounded.
\par }{\b\fs20\cf13 27\tab }{\fs20 The heart of both these kings shall be inclined to evil; at the same table shall they speak deceitfully: yet it shall not prosper, because the end is yet for a defined period.
\par }{\b\fs20\cf13 28\tab }{\fs20 Then shall he return to his own land with great wealth; and his heart shall be towards the covenant of holiness, and he shall accomplish his purpose, and return to his own land.
\par }{\b\fs20\cf13 29\tab }{\fs20 After a time he shall return, and shall come to the south; But this expedition small not succeed as the former one.
\par }{\b\fs20\cf13 30\tab }{\fs20 For ships of Chittim shall advanc
e against him, and he shall be humbled, and return, and shall be indignant against the holy covenant, and shall do his work, and return and apply his mind to the deserters of the holy covenant.
\par }{\b\fs20\cf13 31\tab }{\fs20 And arms shall stand up from him; and they shall profane the sanctuary of Ms strength, and abolish the continual sacrifice, and set up the abomination which shall make desolate.
\par }{\b\fs20\cf13 32\tab }{\fs20 Now those who act impiously against the covenant will he seduce with flatteries, but the people who know their God shall be strengthened and will practice it.
\par }{\b\fs20\cf13 33\tab }{\fs20 And the wise among the people shall teach many, yet they shall fall by the sword, and by the flame, by exile, and by rapine, for many days.
\par }{\b\fs20\cf13 34\tab }{\fs20 Yet in their fall they shall be assisted with moderate help, and many shall join themselves to them through flatteries.
\par }{\b\fs20\cf13 35\tab }{\fs20 Also some of those who have understanding shall fall, to prove, and purge, and whiten them even for a definite time, since it is still for an appointed time.
\par }{\b\fs20\cf13 36\tab }{\fs20
And the king shall act according to his will, and shall raise himself, and magnify himself above every deity, and against the God of gods shall he speak wonderful things; He shall prosper also unto the consummation of the anger, Since the decision has bee
n made.
\par }{\b\fs20\cf13 37\tab }{\fs20 He shall not attend to either the God of his fathers, nor to the desire of women: He shall not attend to any deity, for he shall magnify himself above them all.}{\b\fs20
\par }{\b\fs20\cf13 38\tab }{\fs20 And the God of fortresses shall he honor in his own place; And a god whom his fathers knew not shall he honor with gold, and silver, and precious stones, and with desirable things.
\par }{\b\fs20\cf13 39\tab }{\fs20 Then he shall attack the fortifications of strength with the strange god whom he has acknowledged: He shall multiply the glory, and cause them to reign over many; for he shall divide the land for a price.
\par }{\b\fs20\cf13 40\tab }{\fs20 After a fixed time, the king of the south shall attack him; Then the king of the north shall rush at him like a whirlwind, with chariots and horsemen, and with many ships; and he shall enter his lands,
and shall overflow and pass through.
\par }{\b\fs20\cf13 41\tab }{\fs20 He shall also arrive at the land of desire, (Judea;) Many regions shall fall, but these shall escape out of his hand, Edom, Moab, and the heads of the children of Ammon.
\par }{\b\fs20\cf13 42\tab }{\fs20 Then he shall extend his hand over the lands, and the land of Egypt shall not escape.
\par }{\b\fs20\cf13 43\tab }{\fs20 He shall have dominion over the treasures of gold and silver, and over all the desirable things of Egypt, and Libya and Ethiopia in his progress.
\par }{\b\fs20\cf13 44\tab }{\fs20 But rumors shall disturb him from the east and from the north; he shall go forth with great anger to destroy many, and to devote them to utter destruction.
\par }{\b\fs20\cf13 45\tab }{\fs20 And he shall fix the tabernacle of his palace between the seas, near the mountain of the desire of holiness; Then he shall come to his end, and no one shall help him.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {CHAPTER 12}{\b
\par }\pard\plain \s73\ql \fi-1008\li1008\ri0\sa160\keep\widctlpar\faauto\adjustright\rin0\lin1008\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 1\tab }{\fs20
Moreover, at that time shall Michael the mighty prince stand up, standing for the sons of thy people; And there shall be a time of affliction, such as was not from the existence of nations until that period. Yet at this period thy pe
ople shall escape, every one who shall be found written in the book.
\par }{\b\fs20\cf13 2\tab }{\fs20 And many of those who sleep, and have been reduced to earth and dust, shall awake; some to perpetual life, and others to shame and continued abomination.
\par }{\b\fs20\cf13 3\tab }{\fs20 Then the wise shall shine as the brightness of the firmament; And those who have turned many to righteousness, like the stars for ever and ever.
\par }{\b\fs20\cf13 4\tab }{\fs20 And thou, Daniel, shut up the words, and seal up the book, till the time appointed. Many shall investigate, and knowledge shall be increased.
\par }{\b\fs20\cf13 5\tab }{\fs20 Then I Daniel was gazing, and behold two others standing, One on this side, and the other on that of the river\rquote s bank.
\par }{\b\fs20\cf13 6\tab }{\fs20 And one of them said to the man clothed in linen, who was above the waters of the river, \'93How long will it be to the end of these wonders?\'94
\par }{\b\fs20\cf13 7\tab }{\fs20
Then I heard the man clothed in linen, who was above the waters of the river; He raised his right hand and his left towards the heavens, and swore by him who liveth for ever, That it should be for the appointed time, times, and half a time; An
d at the completion of the dispersion of the holy people, All these things shall be accomplished.
\par }{\b\fs20\cf13 8\tab }{\fs20 Then I heard, but I did not understand; and I said, O my Lord, what shall be the end of these events?
\par }{\b\fs20\cf13 9\tab }{\fs20 Then he said, Depart, Daniel, because the words are closed and sealed up to the time appointed.
\par }{\b\fs20\cf13 10\tab }{\fs20 Many shall be purified, and made white, and tried; Yet the impious shall act impiously: And the impious will not understand, but the prudent will understand.
\par }{\b\fs20\cf13 11\tab }{\fs20 From the time of taking away the continual sacrifice, to the setting up of the desolating abomination, shall be 1290 days.
\par }{\b\fs20\cf13 12\tab }{\fs20 Blessed is he who shall have waited, and shall have arrived at the 1335 days.
\par }{\b\fs20\cf13 13\tab }{\fs20 And do thou go until the end, and rest; And thou shalt stand in thy lot at the end of the days.
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {END OF CONNECTED TRANSLATION OF DANIEL
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 \page }{\cs24\v\f2\fs20\cf6
\par }{\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page AN ANALYSIS OF THE CONTENTS\line OF THE BOOK OF DANIEL.
\par }\pard\plain \s68\qc \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\i\fs20 There Are Two Main Divisions, \emdash
\par }\pard\plain \s72\ql \li360\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin360\itap0 \b\scaps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\scaps0\fs20\cf9 1.}{\fs20 The Historical Portion. \emdash
\par }{\scaps0\fs20\cf9 2.}{\fs20 The Prophetical Portion.
\par }\pard\plain \s68\qc \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\i\fs20 Each Occupies Six Chapters.}{\b\i\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b 1}{. The Historical Portion.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 CHAPTER 1 TO 4
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 Sect. 1. }{\fs20 The captivity of King Jehoiakim about B.C. 607 \emdash
the treatment of Daniel and his three companions \emdash their superiority as they stood before the king. (Chap. 1)}{\b\fs20
\par }{\b\fs20\cf13 2.}{\fs20 King Nebuchadnezzar\rquote s dream \emdash forgotten \emdash submitted to the magicians \emdash their failure and destruction \emdash Daniel\rquote s proposal and success \emdash
the secret revealed to him and communicated to the king \emdash the image described and explained \emdash the four kingdoms \emdash the elevation of Daniel and his companions to high honor, about B.C. 603. (Chap. 2)}{\b\fs20
\par }{\b\fs20\cf13 3.}{\fs20 The golden image on the Plains of Dura \emdash the accusation against Daniel\rquote s three companions \emdash their reply to the king \emdash their condemnation to the burning fiery furnace \emdash their preservation
\emdash the king\rquote s astonishment \emdash his proclamation and promotion of the three confessors over the province of Babylon, about B.C. 580. (Chap. 3)}{\b\fs20
\par }{\b\fs20\cf13 4.}{\fs20 Nebuchadnezzar\rquote s confession of the power of the Most High \emdash his dream respecting the Tree, the Watcher, and the Holy One \emdash Daniel\rquote s interpretation \emdash its accomplishment \emdash
the king driven from among men \emdash his madness, and his restoration to reason and re-establishment in his kingdom, about B.C. 570-563. (Chap. 4)}{\b\fs20
\par }{\b\fs20\cf13 5.}{\fs20 The impious feast of Belshazzar \emdash the handwriting \emdash the magicians\rquote ignorance \emdash Daniel\rquote s interpretation \emdash its fulfillment \emdash Belshazzar slain \emdash
Darius the conqueror, about B.C. 538. (Chap. 5)}{\b\fs20
\par }{\b\fs20\cf13 6.}{\fs20 One hundred and twenty princes set over the kingdom \emdash three presidents \emdash the unalterable decree \emdash Daniel\rquote s habit of prayer continued \emdash his accusation and condemnation to the lions\rquote den
\emdash his miraculous deliverance \emdash the king\rquote s rejoicing and decree \emdash the Prophet\rquote s prosperity till the reign of Cyrus, about B.C. 537. (Chap. 6)}{\b\fs20
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {2. Prophetical Portion.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 CHAPTER 7 TO 12
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 Sect. 1. }{\fs20 Daniel\rquote s own dream \emdash the four beasts \emdash
the Ancient of Days and the Son of Man \emdash the explanation of this dream \emdash the fourth beast being the Roman Empire, and the ten horns the Roman Senate \emdash the kingdom given to the Son of Man \emdash fulfilled, according to }{
\scaps\fs20 Calvin}{\fs20 , at the first advent of Christ and the early propagation of the Gospel, \emdash about B.C. 555. (Chap. 7)}{\b\fs20
\par }{\b\fs20\cf13 2.}{\fs20 Daniel\rquote s vision at Shushan \emdash the ram and the he-goat \emdash the little horn \emdash the cleansing of the sanctuary \emdash the appearance of Gabriel \emdash the explanation of the vision \emdash
the king of fierce countenance said to be the power of heathen Rome \emdash the Prince of princes \emdash the truth of the vision of the evening and morning \emdash Daniel\rquote s fainting and astonishment, \emdash about B.C. 553. (Chap. 8)}{
\b\fs20
\par }{\b\fs20\cf13 3.}{\fs20 The Prophet, after studying the writings of Jeremiah, anticipates the close of the captivity \emdash he prays and confesses his sins at full length in the first year of Darius the son of Ahasuerus \emdash
while he is praying the angel Gabriel is sent to instruct him \emdash he is informed of the celebrated period of the seventy weeks \emdash of the coming of Messiah the prince and of the overspreading of desolation\rquote
s, which events are historically explained in the course of these Lectures, \emdash about B.C. 538. (Chap. 9)}{\b\fs20
\par }{\b\fs20\cf13 4.}{\fs20 A vision by the river Hiddekel in the third year of King Cyrus \emdash during the Prophet\rquote
s terror an angel addresses him, touches him, and inspires him with confidence, and then returns to contend with the prince of Persia, together with another angel called Michael your prince. This vision being introductory to the following prophecy \'93
noted in the Scripture of truth,\'94 \emdash about B.C. 534. (Chap. 10)}{\b\fs20
\par }{\b\fs20\cf13 5.}{\fs20 The prophecy of the Scriptures of truth detailed at full length by the angel \emdash the three kings of Persia \emdash the fourth Xerxes \emdash the mighty king Alexander and the division of his empire into four parts \emdash
two monarchies specially dwelt upon rathe kings of the north being the Seleucidae, and those of the south the Ptolemidae or Lagidae \emdash their various wars, intermarriages, treaties, and successes \emdash fu
lly elucidated by historical testimony throughout these Lectures \emdash the willful king (ver. 16) interpreted of Antiochus the Great \emdash the vile person (ver. 21) being Antiochus Epiphanes \emdash
the willful king (ver. 36) being the heathen Roman Empire \emdash the remainder of the prophecy being ingeniously accommodated to the well\emdash known character of the Roman conquests in the East, \emdash about B.C. 534. (Chap 11)}{\b\fs20
\par }{\b\fs20\cf13 6.}{\fs20 Michael the prince stands up for the people \emdash the certainty of a future resurrection proclaimed \emdash two angels appear on the banks of the river \emdash the Prophet inquires concerning the timing of these events
\emdash the time, times, and a half \emdash the closing and sealing of the words till the time of the end \emdash the abomination of desolation set up \emdash the 1290 days \emdash the 1335 days \emdash the angel\rquote
s command to stand in thy lot at the end of the days \emdash these periods said to be completed at the first advent of Christ and the early history of the Gospel dispensation, including the destruction of Jerusalem and the persecutions of the Church
under the heathen Emperors of Rome, \emdash about B.C. 534. (Chap. 12)
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {A NOTICE OF SOME ANCIENT\line CODEXES AND VERSIONS.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 Those of the Septuagint are of most importance. Dr. WELLS has compared the Alex
andrian and Roman MSS., and arranged in parallel columns their various readings, adding also the Hebrew original. We have remarked in }{\i\fs20 the Preface, }{\fs20 p. 49, that early in the second century Theodotion\rquote
s version was substituted for that of the Septuagint. }{\i\fs20 Rosenmuller }{\fs20 has remarked its variations from the original Hebrew and Chaldee text, particularly in chaps. 3, 4, 5, and 6. He cites various examples, and refers us to. }{\i\fs20
Eichhorn }{\fs20 and }{\i\fs20 Bertholdt }{\fs20 for details. Jerome followed Origen, who used a mark to denote any difference between his }{\i\fs20 copy }{\fs20 of the Alexandrian version and the Hebrew text. }{\i\fs20 Hengstenberg, }{\fs20
p. 234 and following, English Translation, has answered some objections of the Neologians concerning this point. }{\i\fs20 Daniel juxta LXX. }{\fs20 was first edited at Rome by the Societ
y for Propagating the Faith, in the year A.D. 1772, fol., from a codex discovered in the Chisian Library. It is accompanied with a Latin version, with the Septuagint chronology, with the Greek and Latin of Hippolytus, and with the Greek and Latin of Theod
otion\rquote s version. It was reprinted at Gottingen, A.D. 1774, and again at Trajectum ad Rhen., A.D. 1775, by }{\i\fs20 Ch. Segaar,}{\fs20 (Utrecht.) See Masch\rquote
s Bibl. Sac., part 2. vol. 2. pp. 320-322. Various other collations of these two codexes have been made. Dr. }{\scaps\fs20 Holmes}{\fs20 , formerly }{\i\fs20 Dean }{\fs20 of Winchester, published in A.D. 1805, the
\par Book of Daniel according to the texts of Theodotion and the Septuagint. For this edition 311 MSS. were collated, and their variations marked. The Sixtine or Roman edition of 1587 has been adopted, whi
le the Complutensian and Aldine variations, as well as those of Dr. Grabe, have all been noticed.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 Versions.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20
There are three chief versions made from the Septuagint text: viz., the Syriac, the old Latin or Italic, and the Arabic. They are useful in determin
ing the original Greek phrases used by the Alexandrine translators. the Vulgate Latin forms a fourth and later version, and their differences and agreements have been carefully noticed by Dr. }{\i\fs20 Wells. }{\fs20
The Syriac version was edited, translated into Latin, and illustrated by a preface and critical notes by }{\i\fs20 Cajetanus Buggatus, }{\fs20 Mediolani, (Milan,) A.D. 1788, with the following title, \emdash }{\i\fs20
Daniel secundum editionem LXX. interpretum ex Tetraplis desumptam. Ex codice Syro-Estranghelo Bibliothecae Ambrosianae Syriace. Wintle }{\fs20 in his notes makes good use of the variations of these versions as well as }{\i\fs20 Rosenmuller }{\fs20
in his elaborate expositions of the text. We are informed by Jerome that }{\i\fs20 Theodotion\rquote s }{\fs20 Greek version of Daniel was universally used in the Greek and Eastern }{\i\fs20 Churches.
\par }{\fs20 Another Greek version of Daniel occurs in an edition of a codex in the Library of St. Mark\rquote s at Venice, first published and illustrated with notes by }{\i\fs20 Jo. Bapt. Caspare D\rquote Ansse de Villoison. }{\fs20 Argentorati, A.D. 1784.
\par A codex rescriptus, containing fragments of Daniel in a Latin version made before the time of Jerome, was discovered in the University Library at Wurtzburg by Dr. Feder. The fragments were published by Dr. Munter, Hafniae, A.D. 1821, 8VO. The codex is sup
posed to be as old as the sixth or seventh century.
\par \page }{\cs24\v\f2\fs20\cf6
\par }\pard\plain \s67\qc \li0\ri0\sb240\sa360\keepn\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs32\cf11\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\expnd-1\expndtw-6
A LIST OF THE MOST ANCIENT AND MODERN BRITISH AND FOREIGN EXPOSITIONS OF DANIEL,
\par }\pard\plain \s68\qc \li360\ri360\sa160\widctlpar\faauto\adjustright\rin360\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\i\fs20 With Concise Epitomes Of The Contents Of The Most Important.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 1 Jewish Commentators.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\scaps\fs20 Dr. Kennicott }{\fs20
first edited a Hebrew interpretation of the Chaldee chapters of Daniel and Ezra from an ancient codex. It was translated and re-edited by J. L. }{\scaps\fs20 Shulze}{\fs20 . Hal., 1782.
\par }{\scaps\fs20 Buxtorf}{\fs20 edited a Hebrew Commentary on Daniel by Rabbi }{\i\fs20 Saadiah Hag-gaon, }{\fs20 who lived in Egypt and died about the middle of the tenth century. Basil., A.D. 1618.
\par }{\scaps\fs20 R. Solomon Jarchi\rquote s }{\fs20 Commentary on Daniel is exceedingly full and clear in its verbal explanations. The edition of J. F. }{\scaps\fs20 Breithaupt}{\fs20 , Gotham, 1713, is }{\i\fs20 very }{\fs20
convenient, and full of most valuable Hebrew criticisms.
\par }{\scaps\fs20 R. Isaac Abarbanel}{\fs20 , who is frequently refuted by }{\scaps\fs20 Calvin}{\fs20 in the preceding Lectures, has been mentioned in our Ezekiel, vol. 2 p. 403. He entities his comments on Daniel, \'93The Fountains of Salvation.\'94
They were first published at Naples, A.D. 1497: again in A.D. 1551, without the name of any place, and again at Amsterdam, A.D. 1647.
\par }{\scaps\fs20 R. Joseph Teitzak}{\fs20 , who lived in the fifteenth century, wrote a Commentary on Daniel, published at Venice, A.D. 1608.
\par }{\scaps\fs20 R. Joseph }{\fs20 the son of David the son of }{\scaps\fs20 Joseph Jachia}{\fs20 , commonly called }{\scaps\fs20 Jacchiades}{\fs20 , who died A.D. 1539, wrote a
\par }{\i\fs20 Paraphrase on Daniel, }{\fs20 in much repute: published at Amsterdam, A.D. 1633.
\par }{\scaps\fs20 R. Moses Alschech}{\fs20 , who lived at the close of the sixteenth century, called his Commentary on this Prophet, \'93The Rose of Sharon:\'94 published at Zaphetae, A.D. 1568, and at Venice, A.D. 1592.
\par R. }{\scaps\fs20 Samuel}{\fs20 , son of }{\scaps\fs20 R. Judah Valerius}{\fs20 , entitled his comment on this Prophet, \'93The Vision of the Time Appointed.\'94 Venice, A.D. 1586.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 2 Early Fathers.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 The Greek Commentary on this Prophet by }{\scaps\fs20 Hippolytus}{\fs20
, Bishop of the harbor of Rome, has been already mentioned. It was first edited at Paris, A.D. 1672, in a general collection of the Greek Fathers, and afterwards }{\i\fs20 Jo. Alb. Fabricius }{\fs20
published the whole of his works at Hamburgh, A.D. 1716 and 1718. His explanations of chaps, 7:to 12:are edited from the Chisian codex according to the Septuagint translation, which, as we have formerly stated, was first published at Rome, A.D. 1772.
\par }{\scaps\fs20 Ephrem Syrus }{\fs20 wrote his Commentary on this Prophet about A.D. 370. It was published at Rome, A.D. 1740, by }{\i\fs20 Peter Benedict, }{\fs20 both in Syriac and Latin. See vol. 2 p. 203 and following.
\par }{\scaps\fs20 Jerome\rquote s}{\fs20 valuable exposition of this Prophet is found in vol. 5 of his works, p. 2. Edit. Vallarsii. Venice, A.D. 1768.
\par }{\scaps\fs20 Theodoret\rquote s}{\fs20 valuable comments on Daniel are found in vol. 2 pt. 2 p. 1053, of the edition of his works by J. L. Schulze. Hal. Saxon., A.D. 1 768.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 3 Early Reformers.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\scaps\fs20 Martini Lutheri }{\i\fs20 Auslegung des Propheten Daniels, }{\fs20
consists of three parts, published at different times at Wittemberg, from A.D. 1530 to 1546. See }{\i\fs20 Jo. G. Walch\rquote s }{\fs20 preface to Luther\rquote s Works, vol. 6 p. 13, and p. 1422 and following.
\par }{\scaps\fs20 Jo. Oecolampadii }{\i\fs20 Commentariorum in Danielem, Libri Duo. }{\fs20 Basileae, A.D. 1530, 1543, and 1562: also, Geneva, A.D. 1553, }{\i\fs20 1567, }{\fs20
and 1578. A very valuable exposition, and more in accordance with modern views of Antichrist and the spiritual nature of our Lord\rquote s kingdom, than the Lectures of }{\scaps\fs20 Calvin}{\fs20 .
\par }{\scaps\fs20 Philippi Melancthonis }{\i\fs20 Commentarius in Danielem Prophetam. }{\fs20 Wittemberg, A.D. 1543: published also in his works, and translated into German by }{\i\fs20 Justus Jonas. }{\fs20 P. 2 p. 416. A.D. 1546.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 4 Authors quoted by Poole\line in his Synopsosis on Daniel.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\scaps\fs20 As Poole }{\fs20 merely gives the
name of his authors without any hint as to the titles and dates of their works, the following information will be of use. It is confined exclusively to Daniel
\par }{\scaps\fs20 Victorini Strigelii}{\fs20 , }{\i\fs20 Danielis Prophetae Concio. }{\fs20 Lipsiae, A.D. 1565, 1571, 1572. 8vo.
\par }{\scaps\fs20 Benedicti Pererii}{\fs20 , }{\i\fs20 Com. in Danielem. }{\fs20 Romae, A.D. 1586: also Lugduni, A.D. 1588, 1591, 1602: et Antverpiae, 1594
\par }{\scaps\fs20 Francisci}{\fs20 Juan, }{\i\fs20 Expositio Prophetae Danielis. }{\fs20 Heidelberg, A.D. 1593: Geuevae, 1594.
\par }{\scaps\fs20 Amandi Polani A Polensdorf }{\i\fs20 in Danielem Prophetam Commentarius. }{\fs20 Basil., A.D. 1593, 4to, et 1606, 8vo.
\par }{\scaps\fs20 Joannes Maldonati}{\fs20 , }{\i\fs20 Commentarii in prophetas quatuor Jeremiam, Ezekiel, Baruch, et Danielem. }{\fs20 Moguntiae, A.D. 1611.
\par The translation is good; the comments short and explanatory of the Hebrew words; and it is to be expected that a Jesuit would occasionally direct his shafts against \'93Calvinianis.\'94
\par }{\scaps\fs20 Hugone Broughtono, }{\i\fs20 Commentarius in Danielem primum Anglice scriptus. }{\fs20 First published in English in London, A.D. 1596 and 1597.}{\i\fs20 Jo. Boreel }{\fs20 translated it into Latin at Basil, A.D. 1599. Small 4to.
\par The Latin translation is materially influenced by Rabbinical comments on the Hebrew and Chaldee text. The work is very valuable as a repository of historical information in the words of the original Greek historians.
\par }{\scaps\fs20 Hexapla In Danielem By Andrew Willet}{\fs20 . Cambridge, A.D. 1610.
\par A very valuable collection of the opinions of others, and a good study for those who are interested in the variety of speculations which have been invented concerning the prophecies of this book. The difficult questions \'93handled\'94
are 536, and the knotty controversies undertaken are 134. In addition to most of the standard writers quoted by Poole, }{\i\fs20 Pintus }{\fs20 is introduced, whose work is entitled, }{\i\fs20
Hectoris Pinti, Commentarii in Danielem, Lamentationes, Jeremiae, et Nahum. }{\fs20 Conimbrae, A.D. 1582. Venetiis, A.D. 15S3. Colon., A.D. 1587. Antverpiae, A.D. 1595.
\par }{\scaps\fs20 Poole}{\fs20 also quotes the translations of this Prophet made }{\i\fs20 by Pagninus, Montanus, and Malvenda, }{\fs20 who are Roman Catholics; and }{\i\fs20 Munster, Junius }{\fs20 and }{\i\fs20 Tremellius, }{\fs20 and }{\i\fs20 Castalio, }
{\fs20 who are Protestants. Their various merits are given by H. Horne, vol. 2. part 2. pp. 62, 64, who states the authorities from which he derives his own information.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 5 Foreign Interpreters.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\scaps\fs20 The }{\fs20 best of these are German. Their variety is great; a few only can be notic
ed here; others will be found in abundance in Rosenmuller\rquote s }{\i\fs20 Elenchus }{\fs20 Interpretum.
\par }{\scaps\fs20 Martini Geieri, }{\i\fs20 Praelectiones Academicae in Danielem. }{\fs20 Lipsiae, A.D. 1667, 1684, 1697, 1702: and repeated in vol. it. of his works. Amsterdam, A.D. 1695, folio. \'93One of the most valuable,\'94 writes H. Horne, \'93of}{
\i\fs20 }{\fs20 all Geier\rquote s expository works.\'94
\par }{\scaps\fs20 Prodromus Danielicus }{\fs20 auctore }{\scaps\fs20 Jo. Ger. Kerkherdere}{\fs20 . Lovanii, A.D. 1711. 12mo.
\par A small yet learned volume by the historian to his Catholic Majesty Charles III., containing many criticisms and attempts to reconcile historical difficulties. In many points very illustrative of }{\scaps\fs20 Calvin\rquote s}{\fs20 sentiments.
\par }{\scaps\fs20 Herman Venema}{\fs20 ,}{\i\fs20 Dissertationes }{\fs20 ad vaticinia Danielis emblematica, cap. 2, 7, et 8. Leovardiae, A.D. 1745: another vol. contains his exposition of cap. 11:4; 12:3. Leovardiae, A.D. 1752. 4to.
\par }{\scaps\fs20 Ch. B. Michaelis}{\fs20 , }{\i\fs20 Annotationes philologico-exegeticae in Danielem. }{\fs20 Hal., A.D. 1720.
\par }{\scaps\fs20 J. D. Michaelis}{\fs20 , }{\i\fs20 Epistolae de LXX. Hebdomadibus Danielis. }{\fs20 London, A.D. 1773.
\par H. }{\scaps\fs20 Havernick\rquote s }{\i\fs20 New Commentary on the Book of Daniel. }{\fs20 The original title is, Neue critische untersuchungen uber das buch Daniel. Von Heinrich Havernick. Hamburgh, A.D. 1838. This small volume
of the excellent Professor at Rostock is much esteemed.
\par }{\scaps\fs20 Emst. Wilm. Hengstenberg}{\fs20 . Die Authentic des Daniel und die integritat des Sachariah. Berlin, A.D. 1831.
\par This work is now accessible to the English reader through the translation of the Revelation B. P. Pratten. Edinburgh, Clark, A.D. 1848.
\par Its contents are as follow: \emdash
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 The Genuineness of Daniel.
\par }\pard\plain \s70\ql \fi-360\li360\ri0\sb80\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\b\fs20\cf13 Chap. 1}{\fs20 \emdash History of attacks on the Book of Daniel.
\par }{\b\fs20\cf13 Chap. 2}{\fs20 \emdash Reply to objections.\line }{\b\fs20\cf9 Sect. 1}{\fs20 Alleged Greek Words \emdash \line }{\b\fs20\cf9 2}{\fs20 Impure Hebrew \emdash \line }{\b\fs20\cf9 3}{\fs20 Silence of Jesus Sirach \emdash \line }{
\b\fs20\cf9 4}{\fs20 Position in the Canon \emdash \line }{\b\fs20\cf9 5}{\fs20 Depreciatory statements of the Jews \emdash \line }{\b\fs20\cf9 6}{\fs20 The O. T. referred to as a complete Whole \emdash \line }{\b\fs20\cf9 7}{\fs20
Aimless profusion of miracles \emdash \line }{\b\fs20\cf9 8}{\fs20 Historical errors \emdash \line }{\b\fs20\cf9 9}{\fs20 Irreconcilable contradictions \emdash \line }{\b\fs20\cf9 10}{\fs20 Improbable and suspicious accounts \emdash \line }{
\b\fs20\cf9 11}{\fs20 Later ideas and usages \emdash \line }{\b\fs20\cf9 12}{\fs20 Unusual indefiniteness of the prophecies \emdash \line }{\b\fs20\cf9 13}{\fs20 This definiteness ceases with Antiochus Epiphanes \emdash \line }{\b\fs20\cf9 14}{\fs20
Other objections \emdash \line }{\b\fs20 1.}{\fs20 The passage, Daniel 12;\line }{\b\fs20 2.}{\fs20 Correspondence in ideas and expressions with much later Books;\line }{\b\fs20 3.}{\fs20 Marks of Jewish national pride;\line }{\b\fs20 4.}{\fs20
Absence of all higher moral tendency;\line }{\b\fs20 5}{\fs20 . Passages which speak in praise of Daniel.
\par }{\b\fs20\cf13 Chap. 3}{\fs20 \emdash Arguments for the Genuineness.\line }{\b\fs20\cf9 Sect. 1}{\fs20 Testimony of the author himself \emdash \line }{\b\fs20\cf9 2}{\fs20 Reception into the Canon, and general acknowledgment of Canonicity \emdash
\line }{\b\fs20\cf9 3}{\fs20 Testimony of Christ and the Apostles \emdash \line }{\b\fs20\cf9 4}{\fs20 Traces of the Book in pre-Maceabean times \emdash
\par }\pard \s70\ql \li1080\ri0\sb80\widctlpar\faauto\adjustright\rin0\lin1080\itap0 {\b\fs20 1}{\fs20 The passage of Josephus, }{\i\fs20 Arch. }{\fs20 11:8;\line }{\b\fs20 2.}{\fs20 1 Macc. 2, 59, 60;\line }{\b\fs20 3.}{\fs20 The LXX. of }{
\fs20\cf13\super <053208>}{\fs20 Deuteronomy 32:8, and Isaiah 30\line }{\b\fs20 4;}{\fs20 Badness of the Alex. version of Daniel, which was nearly contemporary with the alleged original composition \emdash
\par }\pard \s70\ql \li360\ri0\sb80\widctlpar\faauto\adjustright\rin0\lin360\itap0 {\b\fs20\cf9 5}{\fs20 Character of the language;
\par }\pard \s70\ql \li720\ri0\sb80\widctlpar\faauto\adjustright\rin0\lin720\itap0 {\b\fs20 1. }{\fs20 Use of Hebrew and Aramaean;\line }{\b\fs20 2.}{\fs20 Correspondence of its Aramaean, with that of Ezra, and deviation from that of the Targums \emdash
\par }\pard \s70\ql \li360\ri0\sb80\widctlpar\faauto\adjustright\rin0\lin360\itap0 {\b\fs20\cf9 6}{\fs20 Exact knowledge of history \emdash
\par }{\b\fs20\cf9 7}{\fs20 Familiar acquaintance with the institutions, manners, and customs of the times of Daniel \emdash
\par }{\b\fs20\cf9 8}{\fs20 Other arguments;
\par }\pard \s70\ql \li720\ri0\sb80\widctlpar\faauto\adjustright\rin0\lin720\itap0 {\b\fs20 1.}{\fs20 The entire peculiarity of prophetic style, and the mode of representation adopted in the Book;\line }{\b\fs20 2.}{\fs20
Several things at variance with the spirit of the Maccabean times;\line }{\b\fs20 3}{\fs20 . Exact agreement of the historical part and the prophecies;\line }{\b\fs20 4.}{\fs20
Immediate conjunction of the death of Antiochus Epiphanes and the Messianic times.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 As the Professor refers to many Neologia
n works for the purpose of refuting their wild extravagancies, the titles of the four following ones are given in full. See their characters delineated in our Preface.
\par Daniel aus dem Hebraisch-Aramaischen neu ubersetzt und erklart, mit einer vollstandigen Einleitung, und einigen historischen und exegetischen Excursen. Von }{\scaps\fs20 Leonhard Bertholdt}{\fs20 , erste und zweyte Halfte. Erlangen, 1806, 1808, in octon.
\par }{\scaps\fs20 G. F. Griesinger\rquote s }{\fs20 Neue Ansicht der Aufsatze im Buche Daniel. Stuttg. u. Tubing., 1815, in octon.
\par Ueber Verfasser und Zweck des Buchs Daniel. Revision der in neuerer Zeit daruber gefuhrten Untersuchungen. Von }{\scaps\fs20 Friedr. Bleek}{\fs20
. In der Theologischen Zeitschrift herausgeg. von Schleiermacher, de Wette, u. Lucke, p. 3. Berlin, 1822, in octon.
\par }{\scaps\fs20 Her. God. Kirmss }{\fs20 Commentatio historico-critica, exhibens descriptionem et censuram recentium de Danielis libro opinionum. Jenae, 1828, in quat.
\par A list of other interpretations better known on the Continent than in either Great Britain or America, will be found in }{\scaps\fs20 Rosenmuller\rquote s}{\fs20 \'93elenchus interpretum.\'94 His own elaborate }{\i\fs20 Scholia in }{\scaps\fs20 Danielem}
{\fs20 , Lipsiae, 1832, have proved very serviceable for the illustration of these Lectures.
\par The title of the following French work is worthy of mention. Daniel le prophete dans une suite de Lecons pour une Ecole du Dimanche. 4 vols. Partridge and Oakey, publishers to the Evangelical Alliance.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 6 American Works.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 A Critical and Historical Interpretation of the Prophecies of Daniel. By N. S. Folsom. Boston, 12mo, 1842.
\par A work on the system of Professor Stuart; displaying considerable historical research, and more explanatory of }{\scaps\fs20 Calvin\rquote s}{\fs20 views than some modern British works.
\par The Prophecies of Daniel, Nos. I. and II. By }{\scaps\fs20 George Bush}{\fs20 , Professor of Hebrew in New York City University. New York, 1844.
\par The Hebrew and Chaldee originals with several of the ancient versions. The comments are strictly exegetical. Most valuable to the critical reader of this Prophet. See a Sketch of its contents in the American Biblical Repository. October, 1844.
\par }\pard\plain \s66\qc \li0\ri0\sb120\sa160\keep\keepn\nowidctlpar\faauto\adjustright\rin0\lin0\itap0 \b\caps\f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20 7 British Commentators.
\par }\pard\plain \s65\ql \li0\ri0\sa160\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\scaps\fs20 Roberti Rolloci }{\fs20 Commentarius in Librum Danielis Prophetae. Edinburgi, 1591, 4to.
\par The Book of Daniel, explained after the following method, etc. By Dr. }{\scaps\fs20 Edward Wells}{\fs20 . Oxford, 1716.
\par The Septuagint version is printed in parallel columns with the English version, and useful annotations added.
\par Observations on the Prophecies of Daniel and the Apocalypse of St. John. By Sir }{\scaps\fs20 Isaac Newton}{\fs20 . London, 1733, 4to.
\par The Astronomical fame of the author has bestowed great celebrity upon the calculations of this work.
\par An Essay towards the Interpretation of the Prophecies of Daniel, with occasional remarks upon some of the most }{\i\fs20 cele}{\fs20 brated Commentators on them. By }{\scaps\fs20 Richard Amner}{\fs20 . London, 1776, 8vo.
\par The opinion of Grotius and Le Clerc is followed here, making the times of Antiochus Epiphanes the termination of the events predicted. See British Critic, O. S., vol. 13 p. 290 and following.
\par Daniel, an Improved Version attempted, with a Preliminary Dissertation and Notes, Critical, Historical, and Explanatory. By }{\scaps\fs20 Thomas Wintle}{\fs20 , B.D. London, 1807, 4to, 1838, 8vo.
\par The best English version with which the Editor is acquainted. The notes are sufficiently copious and very scholar-like; many references to it have already been made in illustrating these Lectures.
\par A Dissertation by way of Inquiry into the true import and application of the Vision related, }{\fs20\cf13\super <270920>}{\fs20 Daniel 9:20 to the end, usually called Daniel\rquote s Prophecy of Seventy Weeks, etc. By }{\scaps\fs20 Benjamin Blayney}{
\fs20 , B.D. Oxford, 1775, 4to.
\par A Dissertation on Daniel\rquote s Prophecy of the Seventy Weeks. By }{\scaps\fs20 George Stanley Faber}{\fs20 , B.D. London, 1811, 8vo
\par A Dissertation on the Seventy Weeks of Daniel the Prophet. By the Rev. }{\scaps\fs20 John Stonard}{\fs20 , D.D. London, 1826, 8vo.
\par Daniel\rquote s Prophecy of the Seventy Weeks. By a Layman. London, 1836, 12mo. A Dissertation concerning the Chronological Numbers recorded in the Prophecies of Daniel. By the Revelation }{\scaps\fs20 Philip Allwood, B.D. }{\fs20 London, 1833, 8vo.
\par The Times of Daniel, Chronological and Prophetical. By }{\scaps\fs20 George Duke Of Manchester}{\fs20 . London, 1845, 8vo.
\par A very elaborate and original work, in which the chronology is re-arranged on a basis varying from that commonly received.
\par The Four Prophetic Empires and the Kingdom of Messiah, being an exposition of the first two visions of Daniel. By the }{\scaps\fs20 Revelation T. R. Birks}{\fs20 , M.A. London, 1845.
\par The Two Later Visions of Daniel: historically explained. By the Revelation }{\scaps\fs20 T. R. Birks}{\fs20 , M.A. London, 1846.
\par A very clear and useful historical compendium. The first sixteen chapters are a practical comment on these Lectures. Frequent extracts have already been made.
\par An Inquiry into the Nature, Progress, and End of Prophecy. By }{\scaps\fs20 Samuel Lee}{\fs20 , D.D. London, 1849.
\par The Events and Times of the Visions of Daniel and St. John, etc. By }{\scaps\fs20 Samuel Lee}{\fs20 , D.D. London, 1851.
\par These works of this lamented scholar are quite in the spirit of }{\scaps\fs20 Calvin\rquote s}{\fs20 interpretations. The adherents to }{\scaps\fs20 Calvin\rquote s}{\fs20 views of these prophecies will find much profit from their perusal.
\par Prophetic Studies, or Lectures on Daniel. By }{\scaps\fs20 John Cumming}{\fs20 , D.D. Sixth thousand. London, 1852.
\par Remarks on the Prophetic Visions of the Book of Daniel, etc. By S. P. }{\scaps\fs20 Tregelles}{\fs20 , LL.D. 1853.
\par The works of other authors are enumerated by H. Horne, vol. 2 pt. 11, p. 290, etc., and by Ed Bickersteth in his \'93Practical Guide to the Prophecies,\'94 p. 401. London, 1839.
\par Providence, Prophecy, and Popery, as exhibited in the first seven chapters of Daniel. By the Rev. }{\scaps\fs20 William White}{\fs20 , minister of the Original Secession Church, Haddington. 12mo, 1848.
\par Studies on the Book of Daniel: a Course of Lectures by }{\scaps\fs20 J. N. Darby}{\fs20 . Translated from the French, and revised by the Author, 12mo, 1848.
\par Lectures on the Prophet Daniel, considered in a Series of Lessons for a Sunday School. By the Rev. L. }{\scaps\fs20 Gaussen}{\fs20 of Geneva. 8vo, 1848.
\par Lectures, Expository and Practical, on the Book of the Prophet Daniel. By the Rev. }{\scaps\fs20 Charles Popham Miles}{\fs20 . 2 vols 12 mo.
\par }\pard\plain \s35\ql \fi-360\li360\ri0\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\page }{\cs24\v\f2\fs20\cf6
\par
\par
\par
\par }\pard\plain \s2\ql \li0\ri0\sb240\keepn\widctlpar\faauto\outlinelevel1\adjustright\rin0\lin0\itap0 \b\f28\fs36\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 {Index of Subjects
\par }\pard\plain \s35\ql \fi-360\li360\ri0\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s2\ql \li0\ri0\sb240\keepn\widctlpar\faauto\outlinelevel1\adjustright\rin0\lin0\itap0 \b\f28\fs36\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 {Index of Names
\par }\pard\plain \s35\ql \fi-360\li360\ri0\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s2\ql \li0\ri0\sb240\keepn\widctlpar\faauto\outlinelevel1\adjustright\rin0\lin0\itap0 \b\f28\fs36\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 {Index of Citations
\par }\pard\plain \s35\ql \fi-360\li360\ri0\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s2\ql \li0\ri0\sb240\keepn\widctlpar\faauto\outlinelevel1\adjustright\rin0\lin0\itap0 \b\f28\fs36\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 {Index of Latin Words and Phrases
\par }\pard\plain \s35\ql \fi-360\li360\ri0\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s2\ql \li0\ri0\sb240\keepn\widctlpar\faauto\outlinelevel1\adjustright\rin0\lin0\itap0 \b\f28\fs36\cf1\lang1033\langfe1033\kerning28\cgrid\langnp1033\langfenp1033 {List of Scripture References
\par }\pard\plain \s35\ql \fi-360\li360\ri0\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\cs24\v\f2\fs20\cf6
\par }\pard \s35\ql \li0\ri0\widctlpar\faauto\adjustright\rin0\lin0\itap0 {\cs24\v\f2\fs20\cf6
\par
\par }\pard\plain \s64\qc \li0\ri0\sb240\sa240\widctlpar\faauto\adjustright\rin0\lin0\itap0 \caps\f28\fs48\cf2\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {footnotes
\par }\pard\plain \s70\ql \fi-360\li360\ri0\sb80\widctlpar\faauto\adjustright\rin0\lin360\itap0 \f28\fs24\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {\fs20\cf13\super ft388}{\fs20\cf1 }{\fs20 Some translate \'93rising out of.\'94 \emdash }{\i\fs20
Calvin.
\par }{\fs20\cf13\super ft389}{\fs20\cf1 }{\fs20 The phrase in the Latin text is a proverb: }{\i\fs20 nodum quaerere in scyrpo.}{\fs20 The French is correct in its interpretation: }{\i\fs20 chercher de la difficulte ou il n}{\fs20 \rquote }{\i\fs20
y en a point}{\fs20 . Both Ennius and Terence use the proverb. \emdash }{\i\fs20 Ed
\par }{\fs20\cf13\super ft390}{\fs20\cf1 }{\fs20 That is, differing among themselves. \emdash }{\i\fs20 Calvin
\par }{\fs20\cf13\super ft391}{\fs20 The first beast like a lion. \emdash }{\i\fs20 Calvin
\par }{\fs20\cf13\super ft392}{\fs20 That is, the second beast followed the first \emdash }{\i\fs20 Calvin}{\fs20
\par }{\fs20\cf13\super ft393}{\fs20 That is, \'93Thus it was said to it;\'94 for this word is taken indefinitely. \emdash }{\i\fs20 Calvin
\par }{\fs20\cf13\super ft394}{\fs20 That is, a vision was offered to me. \emdash }{\i\fs20 Calvin
\par }{\fs20\cf13\super ft395}{\fs20\cf1 }{\fs20 The Latin text in the Geneva edition of 1617 has \'93}{\i\fs20 populi}{\fs20 \'94 where it ought to be \'93}{\i\fs20 pupilli}{\fs20 .\'94 That of 1569 is correct in reading \'93}{\i\fs20 pupilli}{\fs20 \'94
\emdash }{\i\fs20 Ed}{\fs20 .
\par }{\fs20\cf13\super ft396}{\fs20\cf1 }{\fs20 That is, which can strike terror. \emdash }{\i\fs20 Calvin
\par }{\fs20\cf13\super ft397}{\fs20\cf1 }{\fs20 That is, was attentive. \emdash }{\i\fs20 Calvin
\par }{\fs20\cf13\super ft398}{\fs20 Or removed; for the word }{\f30\fs20\cf10 wymr}{\fs20 , }{\i\fs20 remiv}{\fs20 , is expounded by interpreters in two senses; verbally,\'94 until they took away thrones or erected them aloft.\'94 \emdash Calvin. \'93
The word may be rendered \lquote were pitched,\rquote or set down, for the reception of Deity and his assessors the saints.\'94 \emdash }{\i\fs20 Wintle.}{\fs20
\par }{\fs20\cf13\super ft399}{\fs20 Some, the light or splendor. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft400}{\fs20 That is, millions. \emdash }{\i\fs20 Calvin}{\fs20 .
\par }{\fs20\cf13\super Ft401}{\fs20 That is, myriad\rquote s of myriad\rquote s, or a hundred million. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft402}{\fs20\cf1 }{\fs20 That is, I was gazing upon that vision still: it signifies the attention of the mind, and that not
after a human method, but as if he had been caught up aloft in a prophetic spirit. Thus he says his senses were fixed upon that vision \emdash \'93on account of the voice,\'94 therefore, or \'93through the voice.\'94 \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft403}{\fs20 For }{\f30\fs20\cf10 \'b5[}{\fs20 , gnem, is taken in this passage in Chaldee, like }{\f30\fs20\cf10 b}{\fs20 , be. This usage is customary: hence \'93in the clouds.\'94 \emdash }{\i\fs20 Calvin}{\fs20 .
\par }{\fs20\cf13\super Ft404}{\fs20 Verbally, \'93made him approach.\'94 \emdash }{\i\fs20 Calvin}{\fs20 . The Latin text of 1561 has \'93eum\'94 at the end of the verse, and the French translation implies it. See the }{\cs24\v\f2\fs20\cf6
}{\fs20 Dissertations}{\cs24\v\f2\fs20\cf6 }{\fs20 at the end of this volume. \emdash }{\i\fs20 Ed}{\fs20 .
\par }{\fs20\cf13\super Ft405}{\fs20 The Latin translation of Irenaeus is \'93}{\i\fs20 proeludium}{\fs20 .\'94 The French here has \'93}{\i\fs20 une approche et entree}{\fs20 .\'94 and then adds, \'93He uses a word which we cannot translate into French.\'94
It means a preface or introduction. \emdash }{\i\fs20 Ed.}{\fs20
\par }{\fs20\cf13\super ft406}{\fs20 Tertullian\rquote s words are, \'93Tunc praeluxit Filius Dei humanitate sua.\'94 \emdash }{\i\fs20 Ed.
\par }{\fs20\cf13\super ft407}{\fs20 Or, shall not be abolished. \emdash }{\i\fs20 Calvin}{\fs20 .
\par }{\fs20\cf13\super ft408}{\fs20 Or vanished, or my spirit was wanting to me, Daniel. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft409}{\fs20 Or \'93sheath,\'94 properly; but here this noun is transferred metaphorically to the body. \emdash }{\i\fs20 Calvin.}{\fs20 Aben-Ezra calls the body \'93the sheath\'94 of the mind. \emdash }{\i\fs20 Ed.}{\fs20
\par }{\fs20\cf13\super ft410}{\fs20 The Latin here refers to the Hebrew construction. The French translation has expressed Calvin\rquote s meaning without keeping close to the words. }{\i\fs20 Les saincts des souverains}{\fs20
is the French reading of the Hebrew regimen. See }{\cs24\v\f2\fs20\cf6 }{\fs20 Dissertations}{\cs24\v\f2\fs20\cf6 }{\fs20 at the end of this volume. \emdash }{\i\fs20 Ed}{\fs20 .
\par }{\fs20\cf13\super Ft411}{\fs20 This word }{\f30\fs20\cf10 abxyl}{\fs20 ,}{\i\fs20 litzba, }{\fs20 is usually explained to mean \'93for the truth,\'94 that is. I desired to know. \emdash }{\i\fs20 Calvin.}{\fs20 The }{\i\fs20 Vulgate }{\fs20 has \'93
diligentius discere.\'94 }{\i\fs20 Wintle}{\fs20 , \'93accurate information.\'94
\par }{\fs20\cf13\super Ft412}{\fs20 That is, \'93beyond the other beasts.\'94 \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft413}{\fs20 The expression seems concise, but because he had formerly added what had been omitted, for the purpose of connecting the history, he repeats again, \'93the angel said so,\'94 namely, \'93
as to that portion of the vision, thus spake the angel.\'94 \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft414}{\fs20 Some translate it in the passive, \'93lest any change be made.\'94 \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft415}{\fs20 Some translate, \'93shall rub to pieces,\'94 but the sense is the same. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft416}{\fs20 Or, after those horns. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft417}{\fs20 King, or the horn itself, shall be different. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft418}{\fs20 Which is denoted by the horn. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft419}{\fs20 Others translate, \'93shall consume, afflict.\'94 \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft420}{\fs20 That is, he shall think with himself to change. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft421}{\fs20 That is, to dissipate and blot out. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft422}{\fs20 Calvin\rquote s expression is here proverbial; the French translates }{\i\fs20 ils n}{\fs20 \rquote }{\i\fs20 en approachent ne pres ne loin;}{\fs20 the Latin being, }{\i\fs20 neque coelum neque terram attingunt}{\fs20 .
\emdash }{\i\fs20 Ed.
\par }{\fs20\cf13\super ft423}{\fs20 Or, as yet there is an end of the discourse. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft424}{\fs20 Or, as far as I, Daniel, am concerned. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft425}{\fs20 Or, I have laid it up to be kept. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft426}{\fs20\cf1 }{\fs20 That is, in addition to the vision which was offered me before. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft427}{\fs20 }{\f30\fs20\cf10 hrybh}{\fs20 , }{\i\fs20 hebirah}{\fs20 , which some translate citadel, or palace, or royal residence. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft428}{\fs20 That is, on the river\rquote s bank. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft429}{\fs20 Or, before his face. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft430}{\fs20 There was none to snatch it from his hand. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super Ft431}{\fs20 That is, I attended or was attentive. \emdash Calvin.
\par }{\fs20\cf13\super ft432}{\fs20 From the west. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft433}{\fs20 It did not touch the ground. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft434}{\fs20 Which was possessed of two horns, or verbally, \'93master of horns.\'94-}{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft435}{\fs20 Before the river. \emdash Calvin.)
\par }{\fs20\cf13\super ft436}{\fs20 That is, when the he-goat approached the ram, and excited himself, or became savage against him. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft437}{\fs20 Threw him prostrate.-Calvin.)he had collected fresh forces, and engaged a second time, he despaired of his kingdom, was betrayed by his followers, and cruelly slain. Thus }{\i\fs20
the he-goat struck the ram, and broke his two horns; }{\fs20 for Alexander acquired the Median as well as the Persian empire.
\par }{\fs20\cf13\super Ft438}{\fs20\cf1 }{\fs20 This noun is connected with }{\f30\fs20\cf10 \'88wzj}{\i\fs20 chezeven, }{\fs20 \'93vision,\'94 and is translated in our version variously. In }{\fs20\cf13\super <232818>}{\fs20
Isaiah 28:18, it is rendered by \'93agreement,\'94 and in }{\fs20\cf13\super <270805>}{\fs20 Daniel 8:5, by \'93notable,\'94 and in the margin correctly by \'93of sight.\'94 Calvin\rquote s Latin \'93illustre,\'94 is very suitable. \emdash Ed.}{\i\fs20
\par }{\fs20\cf13\super ft439}{\fs20\cf1 }{\fs20 Or, desire; some translate it in the genitive, and understand \'93desirable land;\'94
for Judea was often called the desirable land, because God of his own free will chose to be worshipped there; but we may receive it simply for glory.\'94 \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft440}{\fs20 That is, proceeded even to the prince of the army. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft441}{\fs20 Namely, the sacrifice. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft442}{\fs20 Or, dissipated. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft443}{\fs20 Some translate \'93army\'94 but I approve of the other sense, and shall give the reason by and bye. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft444}{\fs20 Or, on \'93account of wickedness,\'94 verbally, \'93time shall be given\'94 - the future tense. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft445}{\fs20 That is, shall have execution prepared, as we commonly say. \emdash }{\i\fs20 Calvin}{\fs20 .}{\i\fs20
\par }{\fs20\cf13\super ft446}{\fs20 Some translate, How long will the vision be permitted? but it ought rather to be treated by the rules of grammar \emdash \'93
How long will be allowed for the vision of the perpetual sacrifice and the devastating wickedness?\'94 \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft447}{\fs20 That is, for treading down. This word may be repeated. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft448}{\fs20 That is, until evening and morning. }{\i\fs20 Calvin}{\fs20 . \emdash Wintle\rquote s notes on these verses are very explanatory, and agree on the whole with Calvin\rquote s comments. See }{\cs24\v\f2\fs20\cf6
}{\scaps\fs20 Dissertation}{\cs24\v\f2\fs20\cf6 }{\fs20 on this verse. \emdash }{\i\fs20 Ed.}{\fs20
\par }{\fs20\cf13\super ft449}{\fs20 Calvin means to imply that the Jews used these words to express the idea of the Latin phrase, \'93}{\i\fs20 omne ignotum pro magnifico.}{\fs20 \'94 \emdash }{\i\fs20 Ed.
\par }{\fs20\cf13\super ft450}{\fs20 That is, between the two banks of the river. \emdash }{\i\fs20 Calvin}{\fs20 .
\par }{\fs20\cf13\super ft451}{\fs20 Or, at the end of the vision. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft452}{\fs20 Some translate, \'93approached me,\'94 an interpretation which is tolerable. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft453}{\fs20 Verbally, \'93upon my standing,\'94 as in old French, \'93en mon estre.\'94 \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft454}{\fs20\cf1 }{\fs20 Or I will open to thee, or verbally, make thee to know. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft455}{\fs20 That is, the horn was broken. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft456}{\fs20 Verbally, \'93in faces.\'94 \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft457}{\fs20 The English reader may consult Michelet\rquote s Life of Luther.}{\i\fs20 Hazlitt}{\fs20 \rquote }{\i\fs20 s Ed.}{\fs20 , 1846.
\par }{\fs20\cf13\super ft458}{\fs20 Or, according to his fortitude; we shall treat this phrase also. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\fs20\cf13\super ft459}{\fs20 That is, \'93in wonderful ways\'94 \'93wonderfully;\'94 the noun being used in the place of the adverb. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft460}{\fs20 The edit. Gen., 1617 read }{\i\fs20 Merces }{\fs20 incorrectly: that of Vincent, 1571, and the French of Perrin, 1569, are correct, as in the text. \emdash }{\i\fs20 Ed}{\fs20
\par }{\fs20\cf13\super ft461}{\fs20\cf1 }{\fs20 That is, for a time. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft462}{\fs20\cf1 }{\fs20 That is, after I rose up. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft463}{\fs20\cf1 }{\fs20 That is, I discharged my duty to which the king had appointed me. \emdash }{\i\fs20 Calvin.}{\fs20\cf1
\par }{\fs20\cf13\super ft464}{\fs20\cf1 }{\fs20 That is, there is no one who could understand. \emdash }{\i\fs20 Calvin}{\fs20 .
\par }{\fs20\cf13\super ft465}{\fs20\cf1 }{\fs20 Verbally, was crowned, }{\i\fs20 ie}{\fs20 , was king. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft466}{\fs20\cf1 }{\fs20 He repeats the words, the first year. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft467}{\fs20\cf1 }{\fs20 Some translate the word }{\f30\fs20\cf10 ytnyb}{\i\fs20 binthni}{\fs20 , I was attentive, I diligently considered, but this is of little consequence as to the sense. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft468}{\fs20 Some take \'93prayers and supplications\'94 for the accusative sense. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft469}{\fs20 A turn of expression rather unexpected. The Latin text is quasi suggestus; and both the French editions translate comme une chaire pour prescher. \emdash }{\i\fs20 Ed.
\par }{\fs20\cf13\super ft470}{\fs20 The same word in Hiphil signifies to celebrate God\rquote s praises, but it is here taken for confessing a fault. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft471}{\fs20\cf1 }{\fs20 Or, we have revolted from thy precepts and thy judgments. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft472}{\fs20\cf1 }{\fs20 Verbally, of faces. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft473}{\fs20\cf1 }{\fs20 That is, to all the Jews. \emdash }{\i\fs20 Calvin.}{\fs20\cf1
\par }{\fs20\cf13\super ft474}{\fs20\cf1 }{\fs20 Or, on account of transgressions. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft475}{\fs20\cf1 }{\f30\fs20\cf10 hls}{\fs20 , }{\i\fs20 selech,}{\fs20 signifies \'93to pardon.\'94 It is translated \'93propitiations,\'94 but there is no doubt about the sense. \emdash }{\i\fs20 Calvin}{\i\fs20\cf1
\par }{\fs20\cf13\super ft476}{\fs20\cf1 }{\fs20 Or, because they are rebellious; for the particle }{\f30\fs20\cf10 yk}{\fs20 , }{\i\fs20 ki, }{\fs20
is properly causal; but it appears from many passages of Scripture to be taken adversatively, which seems to suit this passage better. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft477}{\fs20\cf1 }{\fs20 Verbally, receded or declined. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft478}{\fs20\cf1 }{\fs20 The copula here has a inferential force. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft479}{\fs20\cf1 }{\fs20 Or, distilled; for }{\f30\fs20\cf10 qtn}{\fs20 ,}{\i\fs20 nethak}{\fs20 , has both meanings. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft480}{\fs20\cf1 }{\fs20 Some translate, \'93execration.\'94 \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft481}{\fs20\cf1 }{\fs20 That is, against our judges and rulers who governed us; for the Hebrews use \'93to judge,\'94 as signifying \'93to govern.\'94 \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft482}{\fs20\cf1 }{\fs20 That is, as it happened. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft483}{\fs20 Made it }{\i\fs20 come. \emdash .Calvin.
\par }{\fs20\cf13\super Ft484}{\fs20 That is, as the event itself pointed out. \emdash }{\i\fs20 Calvin}{\fs20 .}{\b\fs20
\par }{\fs20\cf13\super ft485}{\fs20\cf1 }{\fs20 Or, in our sins and iniquities. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft486}{\fs20\cf1 }{\fs20 Verbally, \'93all.\'94 \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft487}{\fs20\cf1 }{\fs20 That is, those who are in our circuit. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft488}{\fs20\cf1 }{\fs20 That is, make thy face to shine. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft489}{\fs20\cf1 }{\fs20 Or, devastation. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft490}{\fs20\cf1 }{\fs20 The words }{\i\fs20 super eam}{\fs20 , \'93upon it,\'94 are redundant. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft491}{\fs20\cf1 }{\fs20 Or, on account of thy compassion\rquote s. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft492}{\fs20\cf1 }{\fs20 That is, while I was yet speaking. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft493}{\fs20\cf1 }{\fs20 Or, made to fall; the same word as before. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft494}{\fs20\cf1 }{\fs20 That is, on account of, or for the sake of, the mountain. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft495}{\fs20\cf1 }{\fs20 See Wintle\rquote s clear and comprehensive note }{\i\fs20 in loc}{\fs20 . \emdash }{\i\fs20 Ed}{\fs20
\par }{\fs20\cf13\super ft496}{\fs20 That is, that I may teach thee what is necessary to be known. \emdash }{\i\fs20 Calvin.}{\fs20 See }{\scaps\fs20 Dissertations}{\fs20 at the end of the volume. \emdash }{\i\fs20 Ed.}{\fs20
\par }{\fs20\cf13\super ft497}{\fs20 That is, thou art a man to be desired. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft498}{\fs20\cf1 }{\fs20 Verbally, upon the city of thy holiness. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft499}{\fs20\cf1 }{\fs20 The word }{\f30\fs20\cf10 \'b5tj}{\fs20 ,}{\i\fs20 chethem,}{\fs20 \'93to seal,\'94 is repeated twice. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft500}{\fs20\cf1 }{\fs20 Or, holiness of holiness, alluding to the Temple. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super Ft501}{\fs20 See }{\cs24\v\f2\fs20\cf6 }{\scaps\fs20 Dissertations}{\cs24\v\f2\fs20\cf6 }{\fs20 at the end of this volume. \emdash }{\i\fs20 Ed.}{\fs20
\par }{\fs20\cf13\super ft502}{\fs20\cf1 }{\fs20 Or, know and understand. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft503}{\fs20\cf1 }{\fs20 Or, concerning the bringing back of the people. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft504}{\fs20\cf1 }{\fs20 Or, the people shall return. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft505}{\fs20\cf1 }{\fs20 A plain, from the word to spread. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft506}{\fs20 See this verse quoted in }{\i\fs20 Euseb., }{\fs20 Hist. Ecc., lib. 1:chapter 6: and the }{\cs24\v\f2\fs20\cf6 }{\scaps\fs20 Dissertations}{\cs24\v\f2\fs20\cf6 }{\fs20
at the end of this volume, for an account of these writers. \emdash }{\i\fs20 Ed.}{\fs20
\par }{\fs20\cf13\super ft507}{\fs20 See his Chronology at full length in his comment on this verse, lib.2. Edit. fol. 1567. The Editor ventures to recommend the readers of Calvin\rquote
s Daniel, to peruse the judicious comments of CEcolampadins. They are worthy of more attention than they have received in England. See our }{\scaps\fs20 Dissertations}{\fs20 throughout. \emdash }{\i\fs20 Ed.}{\fs20
\par }{\fs20\cf13\super ft508}{\fs20\cf1 }{\fs20 Shall confirm. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft509}{\fs20\cf1 }{\fs20 Shall make to cease. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft510}{\fs20\cf1 }{\fs20 Or, expansion, verbally, wing. \emdash }{\i\fs20 Calvin.}{\i\fs20\cf1
\par }{\fs20\cf13\super ft511}{\fs20\cf1 }{\fs20 Or, shall stupefy, for some take it transitively. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft512}{\fs20 That is, the word itself was most true.}{\i\fs20 \emdash Calvin.}{\fs20
\par }{\cs28\fs20\cf13\super ft513}{\fs20 That is, although the time of its fulfillment should be long.}{\i\fs20 \emdash Calvin.}{\fs20
\par }{\cs28\fs20\cf13\super ft514}{\fs20 \'93Delicate;\'94 verbally, \'93of desires.\'94 \endash Calvin.
\par }{\cs28\fs20\cf13\super ft515}{\fs20 The demonstrative pronoun is here used for the sake of explanation. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft516}{\fs20 Some translate, burning brass. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft517}{\fs20 Some take }{\f30\fs20\cf10 \'88wmj}{\fs20 , }{\i\fs20 chemon}{\fs20 , for noise or tumult \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft518}{\fs20 The word }{\f30\fs20\cf10 lba}{\fs20 , }{\i\fs20 abel}{\fs20 , \'93but\'94 is put adversatively; it is not a simple affirmation. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft519}{\fs20 Verbally, to hide themselves. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft520}{\fs20 Or, no vigor was left in me. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft521}{\fs20 Verbally, and comeliness. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft522}{\fs20 That is, to vanishing away. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft523}{\fs20 That is, I fell on my face as if asleep. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\cs28\fs20\cf13\super ft524}{\fs20 Touched upon me; but the }{\f30\fs20\cf10 b}{\fs20 , }{\i\fs20 beth}{\fs20 , is superfluous. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft525}{\fs20\cf1 }{\fs20 That is, one of the chief leaders. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\cs28\fs20\cf13\super ft526}{\fs20 Or, to strengthen me. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft527}{\fs20 That is, was left. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\fs20\cf13\super ft528}{\fs20 To make thee understand. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft529}{\fs20 That is, what shall happen to thy people. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft530}{\fs20 That is, some one wearing the form of the sons of man. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft531}{\fs20 That is, who stood opposite me, or at a distance from me. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft532}{\fs20 There is in the original the pleonasm of the words, \'93and I,\'94 of which the Latin language does not admit. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft533}{\fs20 That is, he who bore a human appearance. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft534}{\fs20 That is, to desire, as we said before. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\cs28\fs20\cf13\super ft535}{\fs20 Some translate, \'93Act like a man and be strong.\'94 Both words are the same in the original. \emdash }{\i\fs20 Calvin}{\fs20 . See the }{\f4\fs20\cf1 Dissertations}{\fs20 on this chapter. \emdash }{\i\fs20 Ed.
\par }{\cs28\fs20\cf13\super ft536}{\fs20 That is, I stood by to strengthen and assist him. \emdash }{\i\fs20 Calvin}{\fs20 .
\par }{\cs28\fs20\cf13\super ft537}{\fs20 Or, he shall be rich with great opulence. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\fs20\cf13\super ft538}{\fs20 Or, with his riches, that is, when he shall prevail. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\cs28\fs20\cf13\super ft539}{\fs20 That is, as he wishes, or according to his lust. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\fs20\cf13\super ft540}{\fs20 There are various minor errors in the edition 1617, which are correct in the edition of 1571. For }{\i\fs20 example, }{\fs20 on folio 94, verse 3, }{\i\fs20 violavit }{\fs20 occurs for }{\i\fs20 volavit; }{\fs20
and on folio 95, verse 3, }{\i\fs20 non}{\fs20 begins the sentence instead of }{\i\fs20 nam. \emdash Ed}{\fs20 .}{\f4\fs20\cf1
\par }{\fs20\cf13\super Ft541}{\f4\fs20\cf1 }{\f4\fs20 The relative article is in the feminine gender. \emdash }{\i\f4\fs20 Calvin.
\par }{\fs20\cf13\super Ft542}{\f4\fs20\cf1 }{\f4\fs20 Some translate, \'93in its degree;\'94 but I see no reason for it. \emdash }{\i\f4\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft543}{\f4\fs20\cf1 }{\f30\fs20\cf10 la}{\f1096\fs20 al, is here used in the sense of \'d2with;\'d3 yet some translate it literally, to his army; but the former exposition is preferable. \emdash Calvin.
\par }{\fs20\cf13\super ft544}{\f4\fs20\cf1 }{\fs20 That is, among the fortifications, or among the people. The number is changed, and it can only be referred to the people}{\i\fs20 . \emdash Calvin.}{\fs20
\par }{\fs20\cf13\super Ft545}{\fs20 That is, with desirable vessels, as I formerly stated on this word.-}{\i\fs20 Calvin,}{\fs20
\par }{\fs20\cf13\super ft546}{\fs20 Or, they shall lead captive into Egypt their gods, together with their images and their desirable vessels of silver and }{\i\fs20 gold. \emdash Calvin.}{\fs20
\par }{\fs20\cf13\super ft547}{\fs20 The edition of 1617 has }{\i\fs20 modestia }{\fs20 incorrectly for }{\i\fs20 molestia. }{\fs20
The error is corrected in subsequent editions. The reader of the original must be prepared for many verbal inaccuracies in this edition. \emdash }{\i\fs20 Ed}{\fs20 .
\par }{\fs20\cf13\super Ft548}{\f4\fs20\cf1 }{\fs20 Calvin quoting from memory has not stated the numbers accurately. See Polyb., lib. 5, p. 421, edit. Casaubon. Paris; also the Dissertations at the end of this volume. \emdash }{\i\fs20 Ed}{\fs20 .
\par }{\fs20\cf13\super Ft549}{\f4\fs20\cf1 }{\fs20 That is, he will collect a greater army than before}{\i\fs20 . \emdash Calvin.}{\fs20
\par }{\fs20\cf13\super Ft550}{\f4\fs20\cf1 }{\fs20 That is, at the close, at a fixed time, at the end}{\i\fs20 . \emdash Calvin.}{\fs20
\par }{\fs20\cf13\super Ft551}{\f4\fs20\cf1 }{\fs20 Or, \'93many,\'94 for there are two words in the original, \'93great and many.\'94 \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft552}{\f4\fs20\cf1 }{\fs20 That is, he shall build up a mound by casting up stones, and wood, and earth. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft553}{\f4\fs20\cf1 }{\fs20 That is, he shall turn himself. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft554}{\fs20\cf1 }{\fs20 Some translate, \'93the upright,\'94}{\i\fs20 }{\fs20 pl., (}{\i\fs20 recti}{\fs20 )}{\i\fs20 }{\fs20 \'93with}{\i\fs20 }{\fs20 him.\'94
The copula may be superfluous, as we often find it in the Scriptures. We must read it in one context, \emdash he shall make alliances with him, as we saw before. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft555}{\fs20\cf1 }{\fs20 That is, she shall not obey his will, nor stand by him. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super Ft556}{\fs20\cf1 }{\fs20 Some translate this word as if in opposition with the last, \emdash \'93the honor or glory of the realm.\'94 \emdash Calvin.
\par }{\fs20\cf13\super Ft557}{\fs20\cf1 }{\fs20 That is, they shall not commit to him. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft558}{\f4\fs20\cf1 }{\fs20 That is, they shall not confer the glory of the }{\i\fs20 kingdom. \emdash Calvin.}{\fs20
\par }{\fs20\cf13\super Ft559}{\f4\fs20\cf1 }{\fs20 Or, he shall disperse their property. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft560}{\fs20 That is, they shall agitate against him perfidious counsels. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft561}{\fs20 That is, the issue should be different, for the latter expedition should not succeed as the former one did. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super Ft562}{\fs20 Or, he shall grieve, which sense I rather prefer. \emdash }{\i\fs20 Calvin}{\fs20 .
\par }{\fs20\cf13\super Ft563}{\fs20 That is, he shall apply his }{\i\fs20 mind. \emdash Calvin.
\par }{\fs20\cf13\super Ft564}{\f4\fs20\cf1 }{\fs20 We have treated this word before. \emdash }{\i\fs20 Calvin}{\fs20
\par }{\fs20\cf13\super Ft565}{\f4\fs20\cf1 }{\fs20 That is, he shall pervert them more and more by flatteries. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft566}{\f4\fs20\cf1 }{\fs20 That is, all the people who acknowledge. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft567}{\f4\fs20\cf1 }{\fs20 When they shall fall. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft568}{\fs20 These two words spring from the same root; as \'93they shall be fortified,\'94 comes from \'93fortitude,\'94 so \'93they shall be assisted,\'94 from \'93assistance.\'94 \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft569}{\f4\fs20\cf1 }{\fs20 Or, to be tried; the word properly signifies to pour out. \emdash }{\i\fs20 Calvin}{\fs20 .
\par }{\fs20\cf13\super Ft570}{\fs20 That is, to purify them. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft571}{\f4\fs20\cf1 }{\fs20 Or, to purge them again. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super Ft572}{\fs20 The edit. of 1617 has }{\i\fs20 nunc }{\fs20 instead of }{\i\fs20 non, }{\fs20 which is the correct reading.}{\i\fs20 \emdash Ed}{\fs20 .
\par }{\fs20\cf13\super Ft573}{\fs20 The Latin is \'93}{\i\fs20 ille}{\fs20 }{\i\fs20 dicebat,}{\fs20 \'94}{\i\fs20 }{\fs20 the French has \'93}{\i\fs20 un}{\fs20 }{\i\fs20 quidam disoit,}{\fs20 \'94}{\i\fs20 \emdash }{\fs20 a}{\i\fs20 }{\fs20
curious mixture which implies uncertainty. Can it be Crassus? \emdash }{\i\fs20 Ed}{\fs20 .
\par }{\fs20\cf13\super Ft574}{\f4\fs20\cf1 }{\fs20 See the }{\cs24\v\f2\fs20\cf6 }{\scaps\fs20 Dissertations}{\cs24\v\f2\fs20\cf6 }{\fs20 at the end of this volume.
\par }{\fs20\cf13\super Ft575}{\fs20 The French edition altogether omits this reference to the }{\i\fs20 Concilia}{\fs20 \emdash }{\i\fs20 Ed.
\par }{\fs20\cf13\super Ft576}{\f4\fs20\cf1 }{\fs20 That is, with all precious things. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super Ft577}{\f4\fs20\cf1 }{\fs20 The word \'93Mahuzzin\'94 has occasioned a great variety of translations. See Wintle }{\i\fs20 in loco, }{\fs20 and the }{\f4\fs20\cf1 Dissertation}{\fs20 on this passage at the end of this volume.
\par }{\fs20\cf13\super Ft578}{\f4\fs20\cf1 }{\fs20 That is,}{\i\fs20 }{\fs20 \'93shall not escape,\'94 or \'93snatch itself away.\'94 \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super Ft579}{\fs20 That is, over all precious things. \emdash }{\i\fs20 Calvin}{\fs20 .
\par }{\fs20\cf13\super Ft580}{\f4\fs20\cf1 }{\fs20 Probably \'93reports\'94 or \'93statements\'94}{\i\fs20 }{\fs20 which should be heard. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft581}{\fs20\cf1 }{\fs20 Of the heavens, meaning the firmament. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft582}{\f4\fs20\cf1 }{\fs20 That is, those who justified many. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft583}{\f4\fs20\cf1 }{\fs20 That is, one on one side, and the other on the opposite. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft584}{\cs28\fs20\cf1 }{\fs20 That is, stood above the bank. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft585}{\f4\fs20\cf1 }{\fs20 That is, what shall be the end of these things? \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super ft586}{\f4\fs20\cf1 }{\fs20 That is, the prefixed time, as we have formerly explained it. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft587}{\f4\fs20\cf1 }{\fs20 Or, \'93shall be melted by fire;\'94}{\i\fs20 }{\fs20 the word means originally \'93to pour out,\'94 but is here taken transitively for to purify. \emdash }{\i\fs20 Calvin.}{\fs20
\par }{\fs20\cf13\super Ft588}{\f4\fs20\cf1 }{\fs20 We have translated it so before; some translate, \'93of desolation.\'94 The word signifies \'93to be desolate,\'94 but the other sense suits better here. \emdash }{\i\fs20 Calvin.
\par }{\fs20\cf13\super ft589}{\fs20\cf1 }{\i\fs20 Discoveries in the Ruins of Nineveh and Babylon.}{\fs20 Being the result of a Second Expedition, undertaken for the trustees of the British Museum. By Austin H. Layard, M.P. London: Murray, 1853.
\par }{\i\fs20 \tab Layard}{\fs20 \rquote }{\i\fs20 s Monuments of Nineveh.}{\fs20 Second Series. London: Murray, 185
\par }\pard\plain \s16\ql \li0\ri0\sb120\widctlpar\faauto\adjustright\rin0\lin0\itap0 \f28\fs22\cf1\lang1033\langfe1033\cgrid\langnp1033\langfenp1033 {
\par }}