Works, Treatise · Chapter 17
CHAP. XVII.
A particular explication (by way of Paraphrase) of the forementioned Prophecy in Dan. 11. This further illustrated by several Observations, wherein the Events are represented as exactly sutable and appliable to Daniel's Prophecy. That at the beginning of Saintworship in the Church, Saints and their Reliques were called Bulwarks, Fortresses, Walls, Towers, Guardians, Protectors, &c. according to the native signification of the word used by Daniel, Mahuzzim. A brief explication of the following verses in Dan. 11. viz. vers. 40, 41, 42, 43.
| Dan. 11. Vers. 36. THen a King shall do according to his will, and shall exalt or magnifie himself above every God; | 36. THat is, Toward the end of the Reign of Antiochus Epiphanes See the notice hereof at that time taken by the Iews, 1 Macc. 8, … princip. ad v. 13. inclusiv…. , the Roman shall prevail, and set up the Fourth Kingdom, making himself Master of the Kingdom of Macedon, and advancing himself from this time forward by continual conquests, shall Lord it over every King and Nation; |
| Yea against the God of Gods shall he speak marvellous things; and shall prosper, until the Indignation be accomplished: For the determined time shall be fulfilled. | Yea Christ, the God of Gods and King of the Kings of the earth, (who in those times should appear in the world) the Roman shall mock, blaspheme and crucifie, and by most bloudy Edicts shall persecute and massacre his servants the Christians; and yet shall prosper in his Empire, until these outragious times be ended, that is, until the daies of Constantine: For the time God hath appointed must be fulfilled. |
| Verse 37. Then he shall not regard the Gods of his Ancestors, nor shall he regard the Desire of Women, no nor any God: but he shall magnifie himself above all. | 37. When that appointed time for the date of his prosperity comes to its period, and the time of the ruin and change of his Dominion draws near; than this Roman State shall cashier and forsake the Idols and False Gods whom their Fathers worshipped, and shall acknowledge Christ, a God whom their Fathers knew not. At that time the Desire of Women and married life shall be discountenanced, and shall not be of that account and regard it had been; but, contrary to the long-continued custome of the Romans, single life shall be honoured and priviledged above it: yea and soon after the Roman shall bear himself so as if he regarded not any God, and with Antichristian pride shall magnifie himself over all. |
| Verse 38. For to (or together with) God in his seat he shall honour Mahuzzims; even together with that God whom his Ancestors knew not, shall he honour [them] with gold, and with silver, and with precious stones, and with pleasant things. | 38. That is, Together with the Christian God, who is a jealous God and to be worshipped alone, he shall worship Mahuzzims even in his seat and Temple; even with the forein God, whom his Ancestors acknowledged not, shall he honour Mahuzzims with gold and silver, and with precious stones, and with pleasant things. |
| Verse 39. And he shall make the Holds of the Mahuzzims withal (or joyntly) to the Forein God; whom acknowledging, he shall encrease with honour: and he shall cause them to rule over many, and shall distribute the earth for a reward. | 39. And though the Christian God, whom he shall profess to acknowledge and worship, can endure no Compeers; yet shall he consecrate his Temples and Monasteries (Ecclesiastical Holds) joyntly to the Christian God and to his Mahuzzims, Deo & Sanctis: yea he shall distribute the earth among his Mahuzzims; so that beside several patrimonies which in every Countrey he shall allot them, he shall share whole Kingdoms and Provinces among them: Saint George shall have England, Saint Andrew Scotland, Saint Denis France, Saint Iames Spain, Saint Mark Venice, &c. and bear rule as Presidents and Patrons of their several Countries. |
Thus we see how foreign, how expresly the Spirit foretold that the Roman Empire, having rejected the multitude of Gods and Daemons worshipped by their Ancestors, and betaken themselves to that One and Only God which their Fathers knew not, should nevertheless depart from this their Faith, and revive again the old Theology of Daemons by a new Superinduction of Mahuzzims.
Now although this Prophecy thus applied be so evident, that the only pointing at the Event were able almost to convince the Reader; yet that we may yet the more admire the Truth of God in the contemplation of an Event so sutable, I will add these following Observations concerning it.
1.
First, That agreeably with the date of the Holy Ghost, the Roman Historians themselves have observed and marked out that time of their prevailing against Macedonia (which I said was accomplished toward the end of the reign of Antiochus Epiphanes) for the beginning of their Dominion over the world. Lucius Florus lib. 2. cap. 7. Cedente Hannibale, praemium victoriae Africa fuit, & secutus Africam terrarum rrbis.The Apostasie of the latter Times PART II. Post Carthaginem vinci neminem puduit; secutae sunt statim Africam Gentes, Macedonia, Graecia, Syria, caeteráque omnia, quodam quasi aestu & torrente fortunae: Sed primi omnium Macedones, affectator quondam imperii populus. Hannibal being worsted, Africa became the reward of the victory, and after Africa the whole world also. None thought it a shame to be overcome, after Carthage was. Macedonia, Greece, Syria and all other Nations, as if carried with a certain current and torrent of Fortune, did soon follow Africa: But the first who followed were the Macedonians, a people that sometime affected the Empire of the World. In Velleius Paterculus lib. 1. c. 6. is an Annotation out of one AEmilius Sura, in these words; AEmilius Sura de annis populi Romani. Assyrii principes omnium Gentium, rerum potiti sunt, deinde Medi, postea Persae, deinde Macedones; exinde duobus regibus, Philippo & Antiocho, qui à Macedonibus oriundi erant, haud multò post Carthaginem subactam, devictis, summa Imperii ad Populum Romanum pervenit. Inter hoc tempus & initium Nini Regis Assyriorum, qui Princeps rerum potitus, intersunt anni MDCCCCXCV. The Assyrians had the Sovereign dominion the first of all Nations, then the Medes and Persians; after them the Macedonians: afterwards those two Kings, Philip and Antiochus, being overcome, and that a little after that Carthage was subdued, the Imperial Power came to the Romans. Between which time and the beginning of the Reign of Ninus the first Assyrian King there are one thousand nine hundred ninety five years. Here the time of the Romans prevailing against the Macedonian Kings is made the beginning of their Empire; even as Daniel also beginneth the Roman account from thence; but with this difference, that whereas AEmilius Sura seems to reckon from the beginning of those prevailings in the victories against Philip, Daniel counts from the victory against Perseus his son, when that Conquest was now perfected, and Macedonia brought into a Province; which happened (as I have already said) the same year that Antiochus Epiphanes prophaned the Temple of Ierusalem.Vid euam 1 Macc. cap. 8.
2.
That no Kingdom in the world, Tertull, Apologe…. l. 1. c. 24. Tot igi…u… sacrilegia Romanorum, quot trophaea; tot de Diis, quot de Gentibus triumphi; to… manubiae, quo… manent adhuc Simulachra captivo…um Deo…um.that we know of, could more literally be said in their conquests to exalt and magnifie them selves above every God, than the Roman; in respect of a solemn custome they used in their wars, by a certain charm to call out the gods from any City when they besieged it. The form whereof Macrobius gives us l. 3. Saturn c. 8. as he found it in Sammonicus Serenus his fifth Book of hidden secrets; namely this.—If it be a God, if it be a Goddess that hath the People and City of Carthage in protection; And thou especially, whosoever thou art, the Patron of this City and people, I pray and beseech, and with your leave require you to abandon the People and City of Carthage, to forsake the places, Temples, Ceremonies, and Enclosures of their City, to go away from them, and to strike fear, terrour and astonishment into that People and City: and having left it, to come to Rome to me and mine; and that our Cities, Places, Temples, Ceremonies, be more acceptable and better liked of you; that you would take the charge of me, of the People of Rome and of my souldiers, so as we may know and understand it. If you do so, I vow to build you Temples, and to appoint solemn sports for you.
3.
That Constantine, the first Emperour under whom that State forsook the Gods of their Forefathers and became Christian, together with this alteration abrogated those ancient Roman Laws, Iulia and Pap…a, wherein the Desire of women and married life was so much priviledged and encouraged, and single and unmarried life disadvantaged. Hear it in the words of Sozomen, lib. 1. c. 9. Hist. Eccl. There was (saith he) an ancient Law among the Romans, forbidding those who after five and twenty years old were unmarried, to enjoy the like priviledges with married ones; and besides many other things, that they should have no benefit by Testaments and Legacies, unless they were next of kindred: and those who had no children, to have half their goods confiscated. Wherefore the Emperour seeing those who for God's sake were addicted to chastity and virginity, to be for this cause in a worst condition; he accounted it a folly for men to go about to encrease their kind with such carefulness and diligence, whenas Nature, according to Divine moderation, continually receives as well diminution as increase. Therefore he published a Law to the people, That both those who lived a single life, and those who had no children, should enjoy the like priviledges with others: yea he enacted, that those who lived in chastity and virginity should be priviledged above them; enabling both sexes, though under years, to make Testaments, contrary to the accustomed politic of the Romans. This alteration of the Roman Law by Constantine, Eusebius also witnesseth lib. 4. cap. 26. de vita Constantini: and again cap. 28. where he saith, That above all he honoured most those that had consecrated their lives to divine Philosophy;The Apostasie of the latter Times PART I. he means a monastical life; and therefore he almost adored the most holy company of perpetual Virgins. That which the Father had thus enacted, the Sons also seconded, and some of the following Emperors, by new Edicts, till there was no relique left of those ancient privileges wherewith married men had been respected; which Procopius saith (how rightly I examine not) was the cause of the ruine of that Empire, which was so much enfeebled and weakned through the new procreation of children, that it wat not able to match the numerous armies of the barbarous nations. This was the first step of the disregard of marriage and the Desire of wiving; which was not an absolute prohibition, but a discouragement. But no sooner had the Roman Bishop and his Clergy got the power into their hands, but it grew to an absolute prohibition, not for Monks only, but for the whole Clergy: which was the highest disrespect that could be to that which God had made honourable among all men.
4.
Lastly, It is a thing not to be passed by without admiration, That the Fathers and others, even at the beginning of Saint-worship, by I know not what fatal instinct, used to call Saints and their Reliques, Towers, Walls, Bulwarks, Fortresses, that is, foreign Mahuzzim, in the prime and native signification.
Basil in his Oration upon the Fourty Martyrs, whose Reliques were dispersed over all the Countries thereabouts, speaks in this manner; These are are those who having taken possession of our Countrey, as certain conjoyned TOWERS, foreign, secure it from the incursions of Enemies. The same Basil concludes his Oration upon Mamas the Martyr in this manner; That God who hath gathered us together in this place, and disposes of what is to come, keep us safe from hurt, and secure us from the ravenous Wolf, and preserve stedfast this Church of Caesarea, being guarded with the mighty TOWERS of Martyrs, foreign.
Chrysostome in his 32. Homily upon the Epistle to the Romans, speaking of the Reliques of Peter and Paul, This Corps (saith he, meaning of Paul) fortifies this City of Rome more strongly than any TOWER, or than ten thousand RAMPIRES, as also doth the Corps of Peter, foreign, &c. Are not these strong Mahuzzims?
The like whereunto is that of Venantius Fortunatus a Christian Poet not much above an age younger than Chrysostome.
A facie hostili duo PROPUGNACULA praesunt,
Quos Fidei TURRES Urbs caput Orbis habet.
The Faith's two TOWR'S in Lady Rome do lie,
Two BULWARKS strong against the Enemy.
At the same thing aims Gregory, lib. 7. Ep. 23. ad Rusticianam Patriciam, entreating her to come to Rome: Sigladios Italiae & bella formidetis, &c. If you fear the swords. (saith he) and wars of Italy, you ought attentively to consider how great the PROTECTION of Blessed Peter, the Prince of the Apostles, is in this City; wherein without any great number of people, without the aid of souldiers, we have been so many years in the midst of swords by God's providence safely preserved from all hurt.
But to return again to S. Chryscstome, who in his Homily upon the Egyptian Martyrs, Hom. 70. ad populum Antiochenum, speaks after this manner: Those Saints bodies (saith he) foreign FORTIFT our City more strongly than an IMPREGNABLE WALL OF ADAMANT; and, as certain high ROCKS hanging on every side, repel not only the assaults of those Enemies which are sensible and seen with the eye, but also overthrow and defeat the ambuscadoes of Invisible Fiends, and all the Stratagems of the Devil. Here you see are Mahuzzims …oo.
So long before, in the days of Constantine, Iames Bishop of Nisibus, renowned for Holiness, was, according to order given by Constantine in his life-time, (saith Gennadius) buried within the walls of that City, being a Frontier of the Empire, ob custodiam viz, Civitatis. Gennad. de Vir. illustr. cap. 6.
Evagrius lib. 1. c. 13. tells us, That the Antiochians offered up a supplication to the Emperour Leo the first, about the year 460, for the keeping of the Corps of holy Simeon, surnamed Stylita or the Pillarist, in this form; Because our City hath no wall, (for it had been demolished in a fury,) therefore we brought hither this most holy Body, that it might be to us foreign A WALL and A FORTRESSE, which would be in Hebrew foreign Leshur vlemahoz.
S. Hilary also will tell us, That neither the GUARDS of Saints nor [Angelorum munitiones] the BULWARKS of Angels are wanting to those who are willing to stand. Here Angels are Mahuzzim, as Saints were in the former.
The Greeks at this day, in their Preces Horariae, thus in vocate the Blessed Virgin; O thou Virgin mother of God, thou impregnable WALL, thou FORTRESSE of Salvation [foreign Psal. 28.] we call upon thee, that thou wouldest frustrate the purposes of our Enemies, and be a FENCE to this City: thus they go on, calling her The Hope, Safeguard, and Sanctuary of Christians. Here is foreign Mahoz Mahuzzim, a strong Mahoz indeed.
To conclude, The Titles of Protectors, Guardians and Defenders, which is the signification of Mahuzzim when a Person is meant, as they are more frequent, so are they no less ancient. Greg. Nyssen in his third Oration upon the fourty Martyrs, calls them foreign, Guarders and Protectors. Eucherius his S. Gervase the perpetual [Propugnator] Protector of the faithful. Theodoret. lib. 8. de curandis Craecorum affectionibus, calls the holy Martyrs Guardians of Cities, Lieutenants of places, Captains of men, Princes, Champions and Guardians, by whom disasters are turned from us, and those which come from Devils debarred and driven away.
I might here add something also concerning Images, whose worship is another part of the Doctrine of Daemons, But Constantinus Manasses the Greek Historian, inverghing against Leo Isa…us for demolishing Images, calls them Turres atque Munitiones religiosi cul…s.and shew how well the name Mahuzzim would befit them, which the Iconomachical Council of Constantinople calls so unluckily foreign the Fortresses or Mahuzzim of the Devil. And perhaps the nine and thirtieth verse in the fore-alledged Prophecy might be yet more literally translated, if the word foreign facere were taken in a religious sense; And he shall [do unto, or] offer unto the holds of Mahuzzim, together with the foreign God, &c. that is, he shall do religious service to the Images of Saints together with Christ. I might also put you in mind of the term of Munimentum given to the Cross, and that so usual Latin phrase of Munire signo Crucis, to fortifie (that is, to sign) with the sign of the Cross: But I will not engage my self too far in these Grammatical Speculations.
As for the following verses of this Prophecie, if any desire to know it, they may, as I think, be interpreted and applied thus.
Ver. 40. And at the time of the End [that is, in the Romans foreign or Latter times] shall the King of the South (that is, the Saracen) push at him, and the King of the North (the Turk) shall come against him (to wit, the Saracen) 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.
Ver. 41. He shall enter also into the glorious Land (Palestine,) and many shall be overthrown; but these shall escape out of his hand, Edom and Moab, and the chief of the children of Ammon; that is, the Inhabitants of Arabia Petraea, which were never yet Provincials of the Turkish Empire; yea with some of them he is fain to be at a Pension for the safer passage of his Caravans.
Ver. 42. He (the Turk) shall stretch forth his hand also upon the Countries [of those parts,] and the Land of Egypt (though it should hold out long under the Mamalukes, even till the year 1517) shall not escape.
Ver. 43. But he shall have power over the treasures of gold and silver and all the precious things of Egypt; and the Libians and the Cushites (that is, the neighbouring Nations, whether of Africk or Lybia, as those of Algiers, &c. or of the Arabians in Scripture called Cushim) shall be at his steps, that is, at his devotion.
That which*See in Book IV. an explication of the remaining Verses, as also a larger explication of the foregoing. remains, as I suppose, is not yet fulfilled, and therefore I leave it: Time will make it manifest.