the Iewes in euerie age haue beene called yet the nation hath remained in vnbeleefe still Perer. Quest. 6. What kind of booke Daniel here speaketh of 1. Theodoret taketh this booke for the knowledge of God but there is great difference betweene Gods prescience and the decree of predestination the one is an act of his all-seeing knowledge the other of his will as the Apostle saith Rom. 8. 29. those whom he knewe before he also predestinate to be made like the image of his sonne 2. Iunius seemeth to vnderstand it of Gods immutable decree concerning their preseruation from those troubles but this booke is else where called the booke of life that is of eternall life not in respect of any temporall deliuerance in this life 3. Osiander by this booke meaneth the preaching of the gospell so also Pappus of the booke of the Scriptures that euerie one which beleeueth them shal be saued and deliuered other secret booke of Gods decree Pappus acknowledgeth none non fingendi sunt aliqui occulti libri qui nomina saluandorum conteneant we must not imagine that there are any secret bookes which doe containe the names of such as should be saued But this is a verie corrupt opinion 1. though God neede not any materiall books yet that he hath set downe in his euerlasting decree the number of such as shall be saued and that whosoeuer is not so written in that booke that is appointed of God vnto saluation shall be damned it is euident out of Scripture as S. Paul speaketh of certaine his fellowe labourers Philip. 4. 3. whose names are in the booke of life and Apocal. 20. 15. Whosoeuer was not found written in the booke of life was cast into the lake of fire 2. And that this is in an other booke beside the booke of the Scriptures is also euident for neither in the Scriptures is any mans particular election set downe and the Scriptures are offred vnto all both the elect and not elect but in the booke of life onely are the elect written 4. Euthymius in Psal. 68. 138. saith that there is a threefold booke of the diuine knowledge vnus est vniuersalis c. one is a generall or vniuersall booke wherein all both righteous and sinners are witten which come into this world of which booke speaketh the Prophet Dauid Ps. 139. 16. in thy booke were all things written there is another booke magis privatus more private wherein the righteous onely are written whereof the Prophet Dauid speaketh 69. 28. Let them be put out of the booke of life neither let them be written with the righteous the third booke is that wherein the sinners onely are written as Dan. 7. 10. the iudgement was set and the bookes were opened This tripartite diuision may safely be receiued sauing that the sinners are not said to be written in any booke but not to be written as Apoc. 17. 8. Whose names are not written in the booke of life from the foundation of the world these bookes here opened are bookes of euery ones conscience wherein all mens workes both good and bad are written which bookes are diuers from the booke of life Apoc. 20. 15. See more hereof c. 7. qu. 36. 5. This booke then here mentioned is Gods immutable decree of predestination whereby they are ordained vnto euerlasting saluation whom the lord hath freely elected in Christ Lyranus saith well that this booke is conscriptio electorum in mente diuina the writing of the elect in the diuine minde or knowledge God needeth not any materiall booke but this is a figuratiue phrase taken from the custome of men who vse to write into a booke all that are made free of a citie or corporation as Augustine saith non liber iste Deum commemorat ne obliuione fallatur this booke serueth not to put God in minde least he should be deceiued through forgetfulnesse but this booke is ipsa Dei praescientia c. the prescience of God concerning the elect which cannot be deceiued lib. 20. de ciuitat Dei c. 15. So also Euthymius liber Dei est summa eius scientia scriptura perpetua memoria the booke of God is his high knowledge and the writing is his perpetuall memorie in Psal. 68. Sometime it is called the booke of God simply without any addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the excellencie as in this place sometime the booke of life Philip. 4. 3. and the booke of the liuing Psal. 69. 29. the booke which god hath written Exod. 32. the booke of heauen as Luk. 10. 20. your names are written in heauen and in the Reuelation the lambes booke of life c. 21. 27. It is also called the writing or catalogue of the house of Israel Ezech. 13. 9. So three things are obserued out of these places concerning this booke 1. that God is the writer 2. that the faithfull onely are there written 3. that it is the Lambes booke all there written shall be brought by the Lambe vnto euerlasting life Quest. 7. Why this mysterie of the resurrection is here reuealed plainely to Daniel 1. True it is that the mysterie of the resurrection was shadowed forth and yet darkely in the lawe for the translation of Henoch was an euident proofe thereof and our blessed Sauiour inferreth as much because the Lord is said in the Lawe to be the God of Abraham Izaak and Iacob he is not the God of the dead but of the liuing by which necessarie collection Christ prooueth the resurrection of the dead against the Sadduces Matth. 22. The Apostle also Hebr. 12. 13. sheweth that these mysteries were knowne to the Fathers because they confessed themselues to be strangers and pilgrimes in the earth for they that say such things declare plainely that they seeke a countrey 2. But these deepe mysteries were but obscurely opened in former times to the Israelites the reasons whereof the Hebrewes yeeld to be these two specially 1. because in Moses time when the lawe was giuen there were many which did not beleeue that God created the world and gouerned the same by his prouidence and if Moses had spoken vnto them of the higher misteries they in their weakenesse not being able to receiue such mysticall doctrines would haue reiected them as fables 2. beside then the people were fedde and allured with temporall promises for as yet they had hope of such things to enioy great externall happinesse in the land of Canaan But now when all hope of temporall blessings is cut off and that euen in the land of Canaan such troublesome times are foreshewed to come vpon them now it was verie seasonable to comfort them with the hope of eternall life H. Br. in Daniel Quest. 8 Of the coherence of this comfortable mention made of the resurrection with the former prophesie 1. Porphyrius and Polychronius continuing their interpretation of this prophesie concerning Antiochus by those that sleepe in the dust vnderstand such as fledde into the rockes and caues in
of or held of greater authoritie then the other Our contrarie Arguments against the Canonicall authoritie of these additions are these which follow 1. They are not extant in the Hebrew and Chalde originall 2. They containe some things contradictorie to the Canonicall histories as the Apocryphal storie saith that Daniel was of the tribe of Levi whereas he is said in the true storie to be of the tribe of Iudah c. 1. v. 6. 3. Iosephus making mention of all the other histories recorded in this booke yet omitteth these two as Apocryphal relations 4. Hierome toucheth certaine obiections propounded by a Iew against these Apocryphall additions 1. That it is not like that the three children had so much leisure as to goe through all the elements and creatures in their hymne or song 2. It was no such miraculous thing but a naturall worke to kill the Dragon with gobbets and balls of pitch 3. And it is without example that any Prophet was so transported in bodie as Abacuk was taken vp by the haire of the head to goe and minister vnto Daniel Answ. Here the Romanists doe giue vs this slender satisfaction 1. That this booke might be translated by Theodotian out of the Hebrew or Chalde which is now extant or it might be written in the Greeke tongue originally by some stirred by the spirit of God as the author of Ecclesiasticus was Perer. 2. There might be two Daniels one of Iudah an other of Levi. Bellarm. 3. Iosephus omitteth many things in his historie of the Iewes antiquities Perer. 4. 1. So Ionas prayed in the Whales bellie beeing in great danger as the other were in the fire 2. Salomon though mooued by the spirit of God yet by humane wisdome decided the controuersie betweene the two harlots 3. Henoch and Helias were translated in their bodies Hug. Card. in proleg Hieron in Daniel Contra. 1. It is euident that this booke was not translated either out of Chalde or Hebrew by the Greeke allusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say alluding to a cutting or pricking tree he will cut thee and in the Greeke tongue originally were none of the Canonicall books of the old Testament written for vnto the Iewes were committed the oracles of God Rom. 3. 2. but the bookes set forth in the Greeke could not be committed to the Hebrewes 2. If there were two Daniels why are those additions annexed to the prophesie of Daniâ—l as parts thereof he beeing not the author 3. Iosephus omitteth many matters of circumstance but complete histories and the same memorable he seldome omitteth but this argument is vrged not as necessarie but onely probable 4. 1. It is one thing to pray in distresse as Ionas did an other to giue thanks at large vnto God before riddance from the daunger for that had beene in some sort to tempt God to stay longer in the daunger then there was cause 2. That experiment of Salomons wisdome is set forth as an act of a prudent and wise man directed by the spirit of God but the other is set downe as a propheticall act therefore the instance is not alike 3. Henoch and Helias were translated out of the world but not from place to place as this Abacuk is supposed to haue beene and it cannot be gathered that they reteined their bodies still when they were taken vp but rather that by the power of God they were dissolued which we are to thinke for the honour of Christ who was the first that in his whole humanitie entred the heauens 6. Morall observations 1. In that in this prophesie of Daniel there is a manifest prophesie pointing out the very time of the comming of Christ c. 9. quam clarum firmum est hoc testimonium c. what a cleare and sure testimonie is this which we may oppose against Sathan and all Atheists and other gainsayers that Christ is the true Redeemer that was to come into the world Calvin 2. In that the Lord did such wonderfull things for his people in captiuitie in so much that the glorie of God was propagated more disperso afflicto populo Dei quam regnante agentâ— in pace c. the people of God beeing dispersed and afflicted then while they raigned and liued in peace it sheweth the profit that commeth by the crosse Bulling both in generall to the whole Church and in particular to euery member thereof as the Prophet Dauid saith It is good for me that I haue beene afflicted Psal. 119. 71. 3. Further illustria gloriae divinae documenta sunt iudicia in reges the iudgement of God vpon Kings and vpon their kingdomes are notable demonstrations of Gods glorie Polan as the Prophet Isai saith Topheth is prepared of old it is prepared for the king Isa. 30. 33. 4. In that Daniel after the prophesie of the comming of Christ yet foretelleth many afflictions c. 10. 11 12. which should befall the Church of God in this world vntill the blessed day of the resurrection which is spoken of c. 12. when all teares shall be wiped from our eyes thereby is declared that the Church of God and the faithfull members thereof must looke for no firme and sure state in this world to continue but make account through many afflictions to enter into the kingdome of heauen sic Genev. in the argument of the booke for as the Apostle saith Here we looke for no continuing citie but seeke one that is to come Heb. 13. 14. But now by the grace of God I will proceede to the booke it selfe hauing staied long enough in these generall obseruations CHAP. I. 1. The Argument and method THis Chapter hath three parts 1. The first sheweth how that after the King of Babel had besieged and taken Ierusalem he caried diuers into captiuitie 1. c. 1 2. 2. In the next part the education of Daniel and of his other companions is described from v. 3. to v. 18. where these three things are contained 1. The Kings charge vnto the chiefe of the Eunuches for their education to v. 7. 2. Daniels abstinence and refusall to eate of the Kings meate whereunto was made a way by that fauour which God gaue vnto Daniel in the sight of the chiefe of the Eunuches to v. 14. 3. The successe thereof they were encreased with gifts both of minde and bodie v. 15 16 17. 3. Then the euent followeth their ministerie before the King and their aduancement especially of Daniel v. 18. to v. 21. 2. The diuers readings 1. v. In the third yeare in the yeares of three C. for so shalash signifieth three not the third but when it is ioyned with an other word of a cardinall number it becommeth an ordinal that is a number of order of the raigne of Iehoiakim not Ioachim L. for he was the sonne of Iehoiakim 2. King 24. 6. whom Matthew calleth Ieconias c. 1. and the one is written with kaph the other with caph Iehoiakim signifieth the
instruction and admonition or the signification of some things to come such were the dreames of Pharaoh Gen. 41. and Nabuchadnezzar in this booke c. 2. 4. and c. 4. There are also Diabolical dreames which are wrought by Satan to seâ—â—ce and deceiue for if he can by inward suggestions delude and deceiue the minde he can also as well by vaine dreames and fansies insinuate himselfe to deceiue such were the vaine visions and illusions which he deceiued the priests of Baaâ— by when he went as a lying spirit in the monthes of them all to perswade Ahab to goe and fall at Ramath in Gilead Pappus Quest. 43. Whether there be any diuine dreames 1. Aristotle in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of diuination by dreames denieth that there are any diuine dreames at all he confesseth that there are somnia daemonica dreams demonicall or spirituall but there also he ascribeth vnto nature his reasons against diuine dreames are these 1. If there were any such diuine dreames they should be sent and shewed to the best and most wise and vertuous men and not to men of euery sort as they are 2. If God would teach men he would rather doe it by day then by night 3. Where God instructeth men he doth it plainly and manifestly not obscurely and doubtfully as is the reuelation by dreames 4. Bruit beasts haue their dreames therefore they are not diuine 2. Contra. These arguments are soone answered 1. Such dreames are for the most part shewed vnto good men but not alwaies least they should thinke that by their worthines they had deserued that grace and when it pleaseth God to manifest himselfe by such dreames to other then to the righteous it is for their conuersion or for the common good of his Church such were the dreames which Pharaoh and Nebuchadnezzar had 2. To appoint the Lord to instruct men by day rather then by night is to prescribe lawes vnto him he best knoweth the waies and meanes when and how to speake vnto mens soules 3. Though dreames are in themselues obscure yet God giueth also the interpretation of them as of Pharaohs dreames by Ioseph of Nabuchadnezars by Daniel he leaueth not men in doubtfulnes and suspense as Apollos ambiguous oracles did 4. Beasts haue in deede some kind of dreames namely such as are naturall and caused in the phantasie and sensitiue part but this kinde of diuine and supernaturall dreames they haue not such as was Pharaohs and Nabuchadnezzars dreames and Iosephs Matth. 1. Papp Quest. 44. Whether there be any truth or certentie in dreames 1. As Cicero said that there is nothing so absurd which is not found to haue beene said by some of the Philosophers so some of them haue maintained that all dreames were true and had their certaine signification of which opinion was Protagoras with other Stoikes whose generall opinion was that the truth consisted not in the nature of things but onely in the opinion of men and that some dreames were held to be vaine and friuolous the reason they saide to be this because they are difficult ambiguous and obscure and so are not well perceiued and vnderstood Contra. But this opinion is confuted by the Scriptures beside daily experience which sheweth that men haue many thousand dreames which neuer take effect and if one of a thousand agree with the euent it is accidentall and by some casuall occurrent and not otherwise The Preacher saith in the multitude of dreames and vanities are many words Eccl. 5. 6. he ioyneth dreames and vanities together The Prophet giueth instance of such vaine dreames in an hungrie man that dreameth and behold in his imagination he eateth and when he awaketh his soule is emptie Isa. 29. 8. what is this els but a vaine dreame Such are the dreames of drunken franticke couetous men who dreame of such vaine things as their minde is occupied in such dreames are like the apparitions in the clouds many formes and fashions are there seene which are soone dispersed of the winde and come to nothing 2. Some held the contrarie opinion that no credit was to be giuen to any dreames at all as Xenophanes Caliphonius and the Epicures for seeing all dreames were of the same nature and some were vaine and friuolous all must be held to be so Againe say they if there were any certentie in dreames they must proceede from some certaine causes either God or nature but it is not like Deum obire lectos dormientium that God should compasse mens beds when they are asleepe and cast dreames into their minds and nature is the cause of order but in dreames there is confusion and disorder Contr. 1. All dreames are not of one nature therefore it followeth not if some be vaine that all are 2. Gods prouidence watcheth ouer men both waking and sleeping he passeth not from place to place but beeing in heauen beholdeth all things and doth whatsoeuer it pleaseth him in heauen and in earth 3. Nature worketh certently and orderly when it worketh by certaine and setled causes variable and turbulent causes must bring forth the like effects but true and diuine dreames are most certaine constant and orderly as proceeding from him who is the author of order 3. Wherefore the resolution here is that as there are some vaine and phantâ—sticall dreames procured by mens distempered humours in their bodies or their disordered and vnsetled imaginations in their minde so there are diuine profound and holy dreames as were the dreames and visions by night of Abraham Abimelech Iaakob Laban Ioseph Pharaoh Salomon Nebuchadnezzer Paul Act. 16. 9. which holy dreames and visions had their euident signification and sure effect Perer. Quest. 45. Of the causes of true dreames 1. Plato his opinion was that dreames were procured by spirits who were the mediatours that went between God and man he thought that God himselfe did not meddle with humane affaires but by the mediation and entercourse of such spirits and that by them therfore all dreames were procured But the contrarie is euident that some dreames are wrought onely by naturall meanes as by the multitude of busines in the day Eccles. 5. 2. and where there is any spirituall cause that the Lord himselfe sometime is the agent as it is said God came to Abimelech in a dreame Gen. 20. 3. 2. Aristotle on the contrarie held that all true dreames proceeded of naturall causes but that is vntrue also for the prediction and foretelling of things to come which often is shewed in dreames cannot by any naturall meanes be searched out 3. The Stoikes made three causes of dreames God fatall necessitie and the libertie of the soule which in sleepe is free from all other perturbations Contr. The first cause we allow but not of all dreames but fatall necessitie there is none for then God who is most free should himselfe be tied to such fatall necessitie and connexion of causes and if the freenesse of the soule in sleepe caused such dreames
Grecian Monarchie and in the 11. chap. a more large description of particular accidents vnder the diuided kingdomes of the Grecians one of the South the other of the North. Bulling 4. The summe then of these visions following is this 1. The state of the Church of the Iewes is described how they shall suffer much affliction vnder the fowre Monarchies but especially vnder the fourth 2. But the affliction shall be but for a time it shall ende at the comming of the Messiah who shall of many be refused and put to death whereupon shall follow the destruction of Ierusalem and dissolution of the Leuiticall stateâ— 3. And then Christ at his second comming shall perfect all the dead shall rise some vnto life some vnto euerlasting condemnation 3. Quest. Of visions in generall 1. Two waies did the Lord reueale himselfe vnto his seruants either by oracle and liuely voice as he spake to Moses face to face Numb 12. 6. or by vision wherein certaine representations and similitudes of things were exhibited for the more liuely demonstration of that thing which was reuealed in which visions sometime the truth it selfe of things to come was simply manifested without any other shadow as Ezek. 40. sometime vnder the similitude of beasts and other things demonstration was made as here c. 7 8. 2. Visions were shewed either vnto men waking or sleeping and beeing waking they either saw them with their eyes as Abraham was bid to behold the starres for so should his â—eede be in multitude Gen. 15. 5. or in the minde as in a traunce such was the vision of the 〈◊〉 cornerd sheete which Peter sawe Act. 10. â— And visions also were declared vnto men by dreame when they were a sleepe in the 〈◊〉 as vnto Iacob was shewed while he slept that vision of the ladder Gen. 28. 〈◊〉 This vision which Daniel sawe was of both kinds it was both a dreame and a vision 〈◊〉 shewed vnto Daniel partly in his sleepe and partly beeing awake God did giue a bâ—essing vnto Daniels religious care to knowe the vision visione redintegrans id ipsum quod 〈◊〉 per somnum exhibuerat renewing the same thing by vision which he had exhibited before by dreame Inn. Quest. 4. Of the time when this vision was reâ—â—aled vnto Daniel V. 1. In the first yearâ— of Belshazzar c. 1. â—ererius saith that this first yeare of Belshazzar whom he supposeth to haue raigned 17. yeares was 18. yeares before the deliuerance of Israel out of captiuitie which was the 54. yeare of their captiuitie and from the building of Rome the 176â— yeare when â—â—quinius Priscus was king of the Romanes But Peâ—â—â—ius in this reckoning committeth diuerse errours 1. Belshazzar raigned not 17. yeares but three yeares onely as hath beene shewed before cap. 5. quest 51. 2. the 54. yeare of the captiuitie was indeede the 18. yeare before their deliuerance but the first yeare of Belshazzar was in the 68. yeare of their captiuitie 3. yeare before they were deliuered 3. the 54. yeare of the captiuitie did concurre with the 190. yeare after the building of Rome in the raigne of Seruius Tullius not of Tarquinius Priscus as Bullinger well collecteth in his tables 2. Pelanus also is deceiued which thinketh that this vision in the first yeare of Belshazar was 17. yeares before the ende of the captiuitie for so long he thinketh Belshazar to â—â—ue raigned which was in the 34â—9 yeare from the beginning of the world and 552. before the comming of Christ But three yeares onely must be allowed vnto Belshazar Berosus giueth vnto him but 5. yeares as Mâ—tâ—sheâ—es reporteth him in his booke de iudicio temporum and the 17. yeare before the captiuitie ended was according to Bullingerâ— account in the yeare of the world 3408. H. Br. in his account much varieth for the yeare of the world making the first yeare of Belshazar to fall into the yeare 3407. In these accounts there is great vncertaintie euery one following his owne coniecture 3. Herein therefore I approoue rather Bullingers iudgement that this first yeare of Belshazar was onely three yeares before the 70. yeares ended for Daniel maketh mention onely of the third yeare of Belshazar c. 8. 1. and now the time of their deliuerance approached and was neere at hand Oecolamp Quest. 5. Why the vision of the fowre Monarchies is againe reuealed vnto Daniel beeing shewed before to Nebuchadnezzar cap. 2. 1. The vision which Nebuchadnezzar saw was more obscure aspiciunt quidem aliquid impij sed in caligine vt nihil distinguant the wicked indeede see somewhat but darkely they cannot distinctly perceiue any thing This vision which Daniel hath of the same thing is more distinct and manifest Calvin 2. An other reason of this repetition is for more certaintie as Pharaoh had two dreames signifying the same thing vt firmitatis indicium sit râ—petitiâ— illa that the repeating thereof might be a token of the firmenesse and certaintie Pap. â—ine noua repetitione non tam attenti essent Iudaei c. without a renewing of that vision the Iewes would not haue beene so attent vnto the prophesies Calvin 3. Beside it was requisite that Belshazar and his people the times beeing now much declined should be admonished as Nebuchadnezzar was and therefore this vision is onely written in the Chalde that they might be without excuse the rest of the visions following are not imparted vnto them because the Chaldes went on in their impietie and shewed themselues obstinate Iun. in comment 4. And in respect of the people of God it was necessarie that the same vision in substance should be reuealed now vpon the point of their deliuerance that they should not promise vnto themselues a quiet state no not after they were come oâ—t of captiuitie but should knowe that still they must be exercised vnder affliction Calvin Genevens Quest. 6. What manner of vision this was which Daniel here had and how it was reuealed 1. This propheticall vision was two wayes shewed vnto Daniel first by a dreame which was sent of God and then this vision was reuealed vnto him againe beeing awake he sawe it in his minde Polanus and therefore he calleth them the visions of his head composita sobria mente ab ipso visa they were seene and perceiued of the Prophet with a sober and well aduised minde Bulling therefore he saith I sawe a dreame he porceiued and vnderstood Nebuchadnezzar had a dreame but he vnderstood it not Calvin 2. This dreame came in the night which signifieth as Pellican quod annuntiantur grauia that many heauie things are declared for the night is taken in Scripture for tribulation But this rather was the meetest time for such visions when the mind was freest from all other incumbrances and when the externall senses are quiet facilius recipitur cognitto supernaturalium the knowledge of supernaturall things is more easily receiued Lyran. 3. This vision Daniel committeth to writing some thinke eum repente exilijsse
tenebitur in manu accusatoris which shall be held in the accusers hand which is the deuill But 1. as Augustine saith non sic datur liber mortis c. there is not found to be a booke of death as there is of life onely they which are elected are said to be written and the reprobate not to be written in the booke of life 2. And whereas Pererius answereth that though there be no such booke of death with God yet the deuill may haue such a booke neither doth the deuill know who are saued who condemned and therefore he can haue no such booke neither is there any booke mentioned in Scripture but of the Lords writing as Moses saith Exod. 32. 32. Rase me out of the booke of life which thou hast written 3. Apoc. 20. 12. there are other bookes saide to be opened beside the booke of life then is not the booke of life here comprehended 2. Augustine by these bookes vnderstandeth the Saints which shall come with Christ to iudgement In whose godly life and conuersation the good will of God appeared and in them the wicked as in bookes may see what they should haue done But by the opening of these bookes not onely the wicked but the rightehus are iudged Apoc. 20. 12. The dead were iudged of those things which are written in the bookes 3. Beda by these bookes which shall be opened in the day of the Lord vnderstandeth the sacred Scriptures according to the which mens doings shall be examined and sentence giuen according to the same But the Scriptures are called a booke Apoc. 10. 9. not bookes 4. Calvin by the opening of the bookes would haue signified the manifestation of the knowledge of God vnto the world at the comming of Christ which before lay hid But here bookes are not opened for instruction vnto saluation but for triall and examination vnto iudgement 5. Therefore these bookes are better interpreted to be euery ones conscience wherein all their doings good and bad are written whereof S. Paul speaketh Their conscience also bearing witnesse and their thoughts accusing one an other or excusing in the day when God shall iudge the secrets of men by Iesus Christ Rom. 2. 15. And thus are those bookes interpreted Apoc. 20. 12. The dead were iudged of those things which were written in the bookes according to their workes So Hierome conscientiae opera singulorum in vtraque parte bona vel mala revelabuntur the consciences and works of euery one shall be reuealed whether good or bad c. To the same purpose also Rupertus As here the acts and workes of this fourth beast are examined before sentence giuen 6. But as Chrysostome well noteth these bookes are not opened that God should receiue information thereby to whome all mens hearts are opened like as in earthly tribunalls bookes are brought forth non soâ—um vt princeps in instruatur sed vt iudicium iustum appareat not onely to informe the Prince but that the iudgement may appeare iust c. So God openeth euery mans conscience that they may themselues see and confesse that their iudgement is most iust whether to life or death Oecolampad 38. Quest. Of the destruction of the fourth beast v. 11. v. 11. I beheld till the beast was slaine c. Hierome whome Lyranus followeth vnderstandeth this of the destruction of Antichrist in the ende of the world whome Christ shall destroy with the spirit of his mouth so also Vatablus Antichristus significatur eius membra Antichrist is signified and his members But in this sense this prophesie should not yet be fulfilled whereas it is euident that all this was fulfilled before the first comming of Christ. 2. Calvin applying this to the Romane Empire thinketh that the beast was destroyed when the Empire beganne to decay which was immediatly after Traiane the Emperours time for after that time well nigh these 15. hundred yeares nullus Romano potitus est Imperio none hath enioyed the Romane Empire But though the state of that Empire was somewhat empayred yet it was not then wholly destroied but continued in great power and glorie many hundred yeares after Traians time but here the beast is slaine and his body vtterly destroied 3. Bullinger expoundeth this of the ruine of the Papall kingdome 4. Osiander of the decay of the Turkish dominion togither with the Romane Empire so also Oecolampad expoundeth it of the destruction of the Pope and Turke togither by that prophesie Apoc. 19. 20. of the taking of the beast and the false prophet But these prophesies must be distinguished Daniels extendeth to the first comming of Christ Iohns Reuelation to the second 5. Iunius in his Commentarie applieth this prophesie vnto Antiochus Epiphanes his iudgement is set forth in three degrees 1. the beast is slaine the death of Epiphanes is foreshewed who hauing receiued euill tidings first at Persepolis then at Elymais fell into a grieuous and incurable disease as is set forth 1. Macchab. 6. 2. Macchab. 9. 2. his bodie is destroyed his armies were ouerthrowne and all his posteritie rooted out for Antiochus Eupator his sonne raigned not aboue 3. yeares and in him the whole familie of Epiphanes was extinct and the kingdome returned to the right heires 3. his bodie is giuen to the burning fire whereby is signified the grieuous torments of his disease which he endured 2. Macch. 9. 6. But seeing Antiochus Epiphanes is the little horne of the fourth beast and this iudgement belongeth to the whole beast here rather is described the ruine and destruction of the whole kingdome of the Seleucians the meaning then is this rather 1. that the power of the Seleucians after Epiphanes began to abate and their kingdome to be much â—olested by enemies without the Parthians and Armenians and by commotions within and so the beast was slaine then the bodie of the beast was destroyed the kingdome beeing taken from the house of the Seleucians and giuen to Tygranes king of Armenia as Iustine writeth lib. 40. And this bodie was giuen to the fire when Tigranes beeing taken the kingdome was dissolued and made a Prouince by Pompey Polan 39. Quest. v. 12. When the other beasts had their dominion taken away and how their liues were prolonged 1. Some doe interpret these words by the time past that before the destruction of this last beast the other three had beene destroyed so Calvin Vatablus ante interitum quartae bestiae evanueraÌ„t they had vanished away before the ouerthrow of the fourth beast Osiand And though mention be made hereof after the destruction of the fourth beast yet the other beasts were before remooued and taken out of the way Calvin But to what ende is it said that after the dominion of the other three beasts was taken away their liues were prolonged if there had not beene some remainder of the other Monarchies the Chaldean Persian and Grecian after their dominion ceased 2. Some on the contrarie hee thinke that here is
instrument of our iustification is faith whereby we apprehend the righteousnesse of Christ. 4. The ministring and vnder working or helping causes are the teachers and preachers who are as ministeriall causes of our iustification in setting forth the gospel of Christ and declaring the way vnto saluation in which respect they are said to iustifie And in this sense also they are said to saue others as S. Paul thus writeth to Timothie 1. epist. c. 4. 16. take heede vnto thy selfe and vnto doctrine c. for in doing this thou shalt saue thy selfe and them that heare thee so also S. Iames saith 5. 20. he that conuerteth a sinner shall saue a soule from death c. Quest. 13. Why Daniel is commanded to seale the booke and what is the meaning thereof 1. Some giue this sense praecepit vt involuat sermones signet librum vt legant plurimi he biddeth that he should fould vp this prophesie in darke speech and signe the booke that many may read it and seeke the truth of the historie Hierome But not onely the speach is folded vp but the booke was also kept secret because if it had come to the hands of the prophane sort they would haue made a scorne of it 2. Seale it vp as a perfect and absolute prophesie cui nihil sit amplius adijciendum to the which nothing is to be added Bullinger But S. Iohn is bid that he should not seale vp the prophesie of the Reuelation c. 22. 10. and yet it was perfect nothing was to be added thereto v. 18. 19. this then is not the meaning 3. Some say he is bid to seale it vp because it should not be accomplished till toward the ende of the world and till this prophesie beganne to take effect it should not be vnderstood Pap. But this prophesie was fulfilled before the first comming of Christ it was not therefore sealed vp to that ende 4. Wherefore by sealing vp the booke of this prophesie 1. it is insinuated that he should commit it to writing consigna librum make a booke 2. efferas aenigmatice he must set forth this prophesie in obscure tearmes and words Vatab. As Daniel vseth many strange words and phrases in this prophesie as c. 8. 3. Palmonâ— c. 11. 38. Mauzzim v. 45. aphadno M. Brought 3. maneat apud te instar theasauri let it remaine and lay it vp with thee as a treasure though others make small account of it yet doe thou keepe it as a treasure for the Church in time to come Calvin 4. seale it vp impart it not generally to all ne si in manibus prostaret omnium ludibrio esset least if it should come to euerie ones hands it might be made but a laughing game by the prophane and wicked Iun. in commentar so also Lyranus divina secreta non sunt omnibus reuelanda the diuine secrets must not be reuealed vnto all As our Blessed Sauiour faith Matth. 7. giue not that which is holy vnto dogges so our Sauiour spake vnto others in parables but vnto his disciples he expounded them apart as here these mysteries are reuealed vnto Daniel though they must be as a sealed book vnto others And hereof two reasons may be yeelded vt maligni non habeant materiam deridendi studiosi materiam se exercendi that both the euill and malicious should haue no matter to laugh at and the studious might haue matter wherein to exercise themselues 5. And further the sealing vp sheweth that there were many yeares yet to come before this prophesie should be fulfilled for it was 300. yeares from this time vnto Antiochus and for the same reason Iohn is bid not to seale vp that prophesie because some part thereof was presently to take place Apocal. 22. 10. see before c. 8. quest 36. Quest. 14. Vntill the time defined or appointed v. 4. what time this was here limited 1. Some vnderstand the ende of the world when these things should be fulfilled Bulling Osiand and so Pagnin readeth vsque ad tempus finis vnto the time of the ende But it hath beene shewed before that this prophesie contained in the 11. chapter was fulfilled in the dayes of Antiochus and much of it before 2. Some vnderstand the time of Christs comming who opened the seales of the booke Apocal. 5. and reuealed the mysteries which were hid before whereof this was a signe that in his passion the vaile of the Temple was rent Christ tooke away the vaile and the couering which hid from vs the mysteries and high things of God so Theodoret Pintus Pererius But in this sense Christ opened not onely the secrets of this prophesie but of all other in the old Testament 3. he meaneth then the time which was appointed of God when this prophesie should be fulfilled as Calvin Deus probabit ipso euentu se non frustra locutum c. God shall prooue by the euent that he hath not foreshewed these things in vaine est hic terminus non vnus sed multiplex and this tearme was not one but diuerse as the prophesies of this booke are diuerse and so were to haue their diuerse times of fulfilling Iun. So in the time of the Macchabees when diuerse of these things were fulfilled the Iewes did then beginne to looke into this prophesie as the storie of the Macchabees sheweth M. Br. And at the comming of Christ there was great expectation of the fulfilling of that prophesie Dan. 9. Quest. 15. Of these words many shall runne thorough and knowledge shall be encreased 1. Bullinger thus interpreteth that toward the end of the world men shall runne to and fro beeing certaine of nothing but distracted in opinion varijs se adiungent sectis they shall ioyne themselues vnto diuerse sects but the last words knowledge shall be multiplied are against this sense for where such vncertaintie is there knowledge cannot be encreased 2. Some reade thus oberrabunt multi many shall goe to and fro to get knowledge Vat. Genevens B. but knowledge is not had by wandring from place to place that sheweth rather ignorance Amos. 8. 12. 3. Some expound thus many shall runne thorough this booke and they shall diuersely expound it Lyran. gloss Hugo because the Scripture admitteth diuerse senses Perer. But thus opinions are multiplied not knowledge 4. Hierome well by running thorough vnderstandeth the diligent perusing of this book that though now it were not regarded yet many in time to come should giue their minde vnto it so also Iun. Polan and so M. Calvin expoundeth the word shuth investigabunt they shall search multi se ad scripta tua legenda conferent many shall settle themselues to read thy writings Osiand And withall here is signified that Deus sibi multos discipulos colliget God shall raise vp vnto him many disciples Calvin So that in the great persecution vnder Antiochus many shall be found faithfull who shall cleaue vnto this prophesie Polanus 16. Quest. What two they were whome Daniel saw
Church as is there prooued by these 3. aguments out of this place 1. by the name Michael 2. by the title here giuen vnto Christ called the great Prince 3. by his office he standeth for the people of God Herein then appeareth the horrible blasphemie of Seruetus who as M. Calvin reporteth his words was not afraid to say se esse illum Michaelem Ecclesiae custodem that he was that Michael the protector and keeper of the Church c. What presumption is this for a mortall man to arrogate vnto himselfe that name and title which is too great to be giuen vnto the Angels 2. Controv. Whether Henoch and Elias shall stand vp with Michael in the last times Pererius concurring with other Romanists saith that beside Michael who shall be the inuisible protector of the Church shall stand vp two faithfull witnesses Henoch and Elias who shall oppose themselues against Antichrist and they shall preach repentance vnto the world a 1260. dayes that is 3. yeares and an halfe Apocal. 11. 3. And that Elias should come in person beside the receiued opinion of the fathers as of Theodoret in this place August lib. 20. de ciuitat Dei c. 29. he alleadgeth these Scriptures for it Malach. 3. 4. 5. I will send Elias the Prophet before the comming of the great and fearefull day of the Lord which must be vnderstood of the second comming of Christ which shall be fearefull and terrible Againe Apocal. 11. 6. it is said of these two faithfull witnesses these haue power to shut heauen that it raine not in the dayes of their prophesying wherein there is an allusion vnto Elias at whose word the raine was staied three yeares and sixe moneths so Pererius vpon this place First these places giue no warrant for this opinion 1. the two witnesses are the ministers and preachers of Gods truth who are said to be two because their number shall not be great and yet they shall be so many as one shall giue witnesse to an other neither Henoch nor Elias are here named for these 1260. dayes beeing taken prophetically for so many yeares two Prophets could not continue preaching so long 2. that place in Malachie our Blessed Sauiour expoundeth of Iohn Baptist Matth. 11. who should come in the spirit of Elias to turne the hearts of the fathers to the children as the Angel saith Luk. 1. 17. And the first comming of Christ is there vnderstood to be that fearefull day for in the same place the Prophet saith v. 2. vnto you that feare my name shall the Sunne of righteousnesse arise which Zacharie applyeth to the first comming of Christ Luk. 1. 78. whereby the day spring from an high hath visited vs It shall be a day of health and saluation vnto the faithfull but a day of terror to the wicked and vnbeleeuers as Iohn Baptist saith Mat. 3. 12. which hath his fanne in his hand and will make cleane his floore and gather his wheate into his garner but will burne vp the chaffe with vnquencheable sire 3. And by the shutting of heauen is by an allegorie signified the efficacie of the preaching of the Gospel in opening the heauens to the faithfull and shutting vp the same to all vnbeleeuers as our Sauiour faith to Peter Matth. 16. 19. whatsoeuer thou shalt bind in earth shall be bound in heauen and whatsoeuer thou shalt loose in earth shall be loosed in heauen Secondly concerning these witnesses there is great difference and varietie of opinion 1. both for the number of them 2. and who they shall be 3. and when they shall preach for the first the common opinion is that they shall be but two yet Lactantius affirmeth that there shall be onely one Prophet lib. 7. c. 17. Some thinke there shall be three Henoch Elias and Iohn the Euangelist and this is one of their reasons because as in the world there haue beene 3. lawes in force the lawe of nature the lawe of Moses the lawe of grace so it is requisite there should be 3. witnesses that liued vnder these three lawes Henoch Elias and Iohn Hyppolit oration de consum secul Aâ—br Catharin in Genes 2. As great diuersitie there is of opinion who these witnesses should be Elias is agreed vpon by the most to be one but it is doubted who should be the other Victorinus in Apocal. 11. thinketh that Ieremie the Prophet shall be the other witnesse because the Lord saith Ierem 1. 5. I haue ordained thee a Prophet vnto the nations but then Ieremias onely prophesied to the Hebrewes to fulfill therefore that saying he shall come in the ende of the world to prophesie vnto the nations But Pererius well answeareth vnto this reason that Ieremie is said to prophesie vnto the nations because he fortelleth the destruction in his prophesie of diuerse nations the Aegyptians Moabites Ammonites Philistims with others Areta vpon the Apocalypse thinketh that Iohn the euangelist shall be one of the witnesses whom they suppose yet to be kept aliue in Paradise with Henoch and Elias because it is said Apocal. 10. 11. thou must prophesie againe among the people and nations and tongues and to many Kings which was not done in Iohns life time and therefore he thinketh he shall come in the ende of the world to prophesie vnto nations But the meaning of this place is that Iohn should prophesie vnto nations in the rest of the visions of this booke and nowe though Iohn be dead his Reuelation prophesieth still Pererius also vnderstandeth it of the Gospel which Iohn did write after his returne from the Isle Pathmos whereby he prophesieth vnto nations But it is certaine that Iohn is not yet aliue in the flesh as Eusebius prooueth by the testimonie of Polycrates who was the Apostles disciple lib. 3. Ecclesi histor c. 25. Lyranus thinketh that the two witnesses spoken of Apocal. 11. were Sylverius the Pope and Menna that resisted the Eutychiane heresie Ioachimus Abbas and Gagnaeus vpon the Apocalypse c. 11. doe thinke that Moses shall be one of these witnesses that like as he was raised to life to be a witnesse of Christs first comming when he was transfigured in the mount so he shall be raised to be a witnesse of his second comming And this is brought as a probabilitie thereof because these witnesses are said to haue power ouer waters to turne them into blood Apocal. 11. 6. which thing Moses had done before But 1. it followeth not because Moses was seene in the mount talking with Christ that therefore he shall come againe before his second comming for by the same reason it may be inferred that his three disciples also which went vp to the mount and sawe him transfigured should also be witnesses of his second comming be sent againe into the world to preach Sure it is that both the Prophets and Apostles shall accompanie Christ in his second comming and by the doctrine which they preached iudge and condemne the world Matth. 19. 28. But neither
said to be there written by God for as the Preacher saith Eccles. 3. 14. I know that whatsoeuer God shall doe it shall be for euer his workes are perfect therefore he writeth not any there and blotteth them out againe 3. Wherefore the best solution is this that God is said to blot out not properly but by a certaine similitude as he is saide in Scripture to repent to be angrie they are blotted out that is the Lord declareth by the euent that they were neuer written there as Augustine well saith hoc dictum est secundum spem ipsorum this is saide in respect of their hope they tooke themselues to be written there and they are saide accordingly to be blotted out that is non ibi se scriptâ—s agnoscent they shall finde and acknowledge that they are not written there in deede August in Psal. 68. So the Scripture sometime speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the opinion of men as Matth. 8. 12. the children of the kingdome shall be cast out into darknes and Matth. 9. 12. I come not to call the righteous but sinners to repentance here they are called the children of the kingdome and the righteous in respect of their own opinion and others not that they were so in deede And so some making a glorious shew for the time of righteousnes seeme to themselues and others to be written in Gods booke and yet are not Pellican But yet a further doubt is mooued concerning Moses words that wished to be rased out of Gods booke he was there written in deede and therefore this solution will not serue here of this now more in the next place 5. Contr. In what sense Moses wisheth to be rased out of Gods booke Exod. 32. 32. Though this question be sufficiently handled elsewhere yet it shall not be amisse to adde somewhat more concerning that matter and the rather because the other booke may be not so readie at euerie ones hand 1. Some thinke that Moses speaketh of the booke not of eternall but of this present life desiring in effect to giue his life and to shed his blood that the people might be saued in which sense also S. Paul wisheth to be anathema and accursed for Israels sake thus Origen in 9. ad Roman so also Hierome noluit deleri de libro vitae perpetuo sed in presentâ— he would not be blotted out of the booke for euer but for the present qu. 19. ad Algasiam to the same purpose Euthyâ—ius who maketh three books of Gods prescience as is shewed before quest 6. and here Moses speaketh de libro vitae corporis of the booke of the life of the bodie wherein all men both good and bad are written But Chrysoctome lib. de compunct cord and lib. 3. de prâ—â—ident by this argument confuteth this opinion Moses and Pauls desire were all one now Paul desireth to be separated from Christ for his brethrens sake Rom. 9. 3. but the death of the bodie doth not separate from Christ but rather more speedily bringeth the faithful to Christ as the Apostle â—aith I desire to be dissolued to be with Christ Ph. 1. 23. 2. Basil thinketh that Moses and Paul in thus desiring were not ignorant that they could not be separated from God in thus praying it proceeding from so great charitie but they rather hoped to receiue so much the more at Gods hand for it in libr. regular But if they had thus praied onely of this minde they had respected themselues more then the glorie of God 3. August queast 140. in Exod. thinketh that this wish of Moses proceeded ex ingenti quadam divinae familiaritatis securitate from a wonderfull securitie and familiar assurance that he had with God and he maketh this to be the effect of Moses speach either forgiue the people this sinne or blot me out but I am assured thou wilt not blot me out therefore forgiue them But the Lords answer I will blot out him whosoeuer sinneth sheweth that Moses wish was to be blotted out and he sheweth not his assurance in so wishing not to be blotted out 4. Bernard thinketh that this wish came à paterno affectu from a fatherly affection ne solus ipse excluso populo c. that he alone without the people would not attaine vnto euerlasting life serm 12. in Cant. But this had beene no orderly affection to wish to be damned with others the hope of the faithfull is such that they doubt not to be saued though all the world beside be damned 5. Rupert lib. 3. in Exod. giueth this sense either forgiue them or els it must needes follow that I also be blotted out of thy booke because I am likewise a sinner But this had shewed some diffidence and doubtfulnes in Moses of his owne saluation 6. Hugo in Psal. 138. maketh two bookes of life one of the present state of iustice out of the which Moses wisheth to be rased out the other the booke of predestination But this had beene to tempt God to wish to fall from the state of grace into sinne 7. Caietane thinketh the meaning to be but this that he desireth to be blotted de libro principatus out of the booke and decree of his principalitie and gouernment to loose that princely office ouer the Lords people which God had assigned him vnto 8. And R. Salamon Ioachi much to the same purpose vnderstandeth by the booke the Pentateuch out of the which Moses wisheth his name to be blotted that is no mention to be made of his name or of his acts therein But Gods answer taketh away both these interpretations him that sinneth wil I blot out of my book but in the Pentateuch the names of many sinners are written And Moses only had the principality appointed vnto him for his time there was none other written there but he but God speaketh of the blotting out of others 9. Lyranus thinketh that as Christ secundum voluntatem partis sensitivae in the will of his sensitiue part desired the cuppe to passe quem voluntas rationalis appetebat which the will of his reason desired so Moses here secundum desiderium partis inferioris in the desire of the inferiour part of his minde that is his will and affection wisheth to be blotted out though in his superiour part that is in his iudgement he would not haue it so But this comparison is not alike for the desire in Christ to escape death was naturall but this wish of Moses to perish not onely temporally but eternally was supernaturall and to wish one thing one way and not an other way includeth a contradiction 10. Alphons Abulens in Exod. thinketh it is an hyperbolical speech and not literally to be taken as was that of Rachel to Iaakob Giue me children or els I die not that shee preferred the hauing of children before her life but in so speaking shee sheweth her vehement desire But Gods answer to Moses in the same phrase sheweth that Moses so