then one should as well haue such dreames as an other for in the time of rest euery mans soule is free from the busines of the day 4. Porphyrius thinketh that the notions which are naturally in the soule which it brought with it into the bodie are the causes of dreames which notions shew more freely in the night then in the day But Christian religion acknowledgeth no such former notions or pre-existence of the soule before it came to the bodie for the Lord formeth the spirit of man within him Zachar. 12. 1. 5. Synesius maketh the phantasticall part of the soule to be the cause of dreames that as the representations of diuers things are raised in the phantasie so the soule thereupon conceiueth dreames and therefore Pythogoras going to bed vsed to fall asleepe with the sound of the harpe and so prepared himselfe to haue quiet and pleasant dreames But yet the cause appeareth not why such imaginations and representations should be raised vp in the phantasie the phantasie affecteth the soule but how commeth the phantasie to be so affected first 6. Hippocrates maketh two causes of dreames the diuine and supernaturall instinct which is infused of God and the naturall disposition of the bodie for as the humours are affected if there be emptines or fulnesse or any distemperature in the bodie the dreames are answerable But as these are the true causes of diuine and naturall dreames so of other dreames other causes must be found out Hippocrates then toucheth the true causes of some but not of all dreames 7. Gregorie maketh sixe causes of dreames 1. the fulnes or emptines of the bodie 2. the diuâ—ne cogitations 3. the illusion of Satan 4. the illusion of Satan and mans thoughts together 5. the diuine reuelation 6. the diuine instinct and humane thoughts concurring together But as Hippocrates alleadged not all the causes so Gregorie maketh more causes then he needeth as now shall be shewed 8. As then there are fowre sort of dreames as hath beene before declared Quest. 42. so there are fowre causes of the same 1. Naturall dreames proceede of naturall causes as cholerike men dreame of fire phlegmatike of water melancholike men of darknes and blacknes and any distempered humour or affected part of the bodie often raiseth a dreame agreeable as Galen reporteth of one that dreamed that one of his legges was made of stone and presently after he was taken with a palsie and nummenesse in that legge And Plinie writeth how P. Cornelius Ruffinus in his sleepe thought that he suddenly became blind and when he awaked he was blind in deede 2. Of humane dreames humane affaires are the cause which leaue a strong impression in the minde whereby such like dreames are engendred in the night as the thoughts were in the day so mariners dreame of the sea and fish husbandmen of the fields shepheards of their sheepe of this kind was Hannibals dreame who hauing now swallowed Italie in his desire as he transported his armies from Spaine thither he had a dreame wherein he saw a most hideous serpent destroying and deuouring all where he went this dreame was answerable to his desire and seemed to issue forth of his former thoughts 3. The third sort of dreames is Diabolicall which Satan casteth into mens mindes to seduce and deceiue them and of these the Deuill is the author who is the third generall cause of dreames for if some dreames were not caused by Satan why should the Lord condemne such dreamers of dreames which should goe about to seduce and deceiue the people Deut. 13. 1. Of this kinde may be thought Alexanders dreame to haue beene who comming to Ptolome the next king of Egypt after beeing sore wounded by a venemous dart and of that wound like to die fell asleepe by him and in his sleepe saw a serpent bringing a roote in his mouth shewing the place where it grew whereby Ptolome was healed These Sathanicall dreames are of two sorts for some of them doe prognosticate of things to come which Sathan can foretell two waies either by naturall causes he can foresee the euents or he doth foretell such things as he knoweth he is permitted of God to doe the other kind of Diabolicall dreames tendeth to the inciting and stirring vp of men to sinne as murder lust or other vngodlines 4. The fourth cause of dreames is God himselfe who by dreames and visions in the night diuersly instructeth men and teuealeth vnto them things to come ex Perer. Quest. 46. How Diabolicall and Diuine dreames may be discerned 1. Diabolicall dreames are discerned 1. by the matter if they be vnchast and vncleane dreames prouoking vnto any vice or impietie 2. by the ende if one shall haue a reuelation in a dreame of things to come whereof there is no profitable ende but onely the feeding of mens curiositie or the maintaining of superstition 3. by mens persons also a coniecture may be made as if vncleane and corrupt dreames be offered vnto godly and righteous men therein they are to suspect the craft of Satan that he goeth about to assault and tempt them 2. Concerning Diuine dreames they are two waies principally discerned by the excellencie of the matter as when things to come are reuealed the knowledge whereof onely belongeth vnto God or the Lord discouereth mans secret thoughts which he onely can descrie the other way is by the illumination of the minde when the Lord doth so euidently reueale himselfe vnto the soule and minde of man that he nothing doubteth of the author of those dreames but knoweth assuredly that the Lord spake vnto him in a dreame such were the dreames which Abraham Ioseph Daniel Paul had for like as naturally the soule hath light to discerne of the first notions and principles so the minde in this case is illuminate to acknowledge the diuine instinct 3. In diuers manners and to diuers purposes doth the Lord speake vnto men in dreames 1. sometime he terrifieth and feareth them as he staied Abimelek and Laban by fearefull dreames that they should doe no hurt the one to Abraham the other to Iaakob 2. sometime the Lord encourageth men by dreames to enterprise some great worke as he did Gedeon Iudg. 7. 9. 3. he admonisheth some by dreames what they should doe as Paul Act. 16. and Ioseph Matth. 1. 4. God instructeth by dreames concerning things to come as he did in Pharaohs and Nabuchadnezzers dreames 4. And as the endes and purposes are diuers why the Lord sendeth dreames so also the kinds are diuers 1. some diuine dreames are plaine and manifest and neede no interpretation such were the dreames of Ioseph of the starres and the sheaues 2. sometime God speaketh with them himselfe in their dreames as with Abimelech Gen. 20. sometime an Angel appeareth as to Ioseph Matth. 1. sometime a man as to Paul Act. 16. 3. sometime God sendeth dreames not expected or desired such were Pharaohs and Nebuchadnezzers dreames sometime they are first craued and
in the latter dayes that is in the dayes following not in the ende of the world but he sheweth their diuers lots which should befall them when they came into Canaan And Daniel thus expoundeth himselfe in the next verse 29. Thoughts came into thy minde what should come to passe hereafter Iun. Quest. 32. vers 29. Whether Nebuchadnezzars thoughts were the cause of his dreame 1. There are foure causes of dreames either the disposition of the bodie and the humors thereof which procure naturall dreames as cholerike men dreame of fire phlegmatike of water and such like or else the affection thoughts and passions of the minde in the day which cause the like dreames in the night and these are humane dreames or the reuelation of Gods spirit sometime concurring with mens thoughts sometime without them whence are diuine dreames of which kind this was or the illusion of Sathan which causeth diabolicall dreames 2. Now mens thoughts sometimes are the cause of dreames as the preacher saith dreames come through the multitude of busines Eccles. 5. 2. but such dreames then doe not prognosticate things to come but are a representation onely of things done and past Ly. sometime they are not the cause but the occasion onely and preparation of the minde for the dreame which God purposeth to send as Iosephs carefull thoughts what he should doe with Marie whom he suspected to be with child were but forerunners of that direction which God gaue him by a dreame correspondent vnto his former thoughts Matth. 1. Pere So Polanus distinguisheth well that the cause of this dreame was twofold either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparatiue cause or occasion rather which were his pensiue thoughts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficient and working cause which was God himselfe Quest. 33. vers 29. Why it pleased God to impart vnto Nebuchadnezzar this dreame Vers. 29. He which reuealeth secrets telleth thee what shall come 1. God sent this dreame vpon Nebuchaddnezzar for certaine particular causes that his minde might thereby be humbled when he should consider the mutable and variable state of his kingdome that he might submit and subiect himselfe vnto God 2. That hereby his heart might be mooued toward the Lords people not to tyrannize or beare rule cruelly ouer them seeing there was an higher and mightier then himselfe 3. Other generall causes there were beside that all earthly Potentates should hereby be admonished how fraile and of what short continuance their earthy dominions are 4. And withall that they might hereby be occasioned to looke vnto the spirituall and euerlasting kingdome of Christ that should shake all other kingdomes and that they should all be in expectation of that kingdome Quest. 34. vers 30. This secret is not shewed me for my wisedome Whether Daniel by any naturall wisdome could haue attained to the knowledge of this dreame It is evident he could not 1. for then the Magicians and Chalde philosophers might also by their naturall skill and long experience haue founded the depth thereof 2. As the dreame is so must be the interpretatioÌ„ a natural dreame may be expouÌ„ded by natural means but this heeing a diuine dreame sent of God must be interpreted by a diuine instinct 3. This dreame beeing a premonstration of things to come whereof God onely hath the knowledge could not be opened but by the spirit of God who reuealeth secrets and things to come 4. This dreame containing a signification of thingâ— to come was either a naturall or voluntarie signe a naturall signe it could not not be for then there should be some affinitie betweene it and the things to come it was either as the cause or effect or had some other agreement and coherence but the vision of an image could haue no such naturall affection or disposition to or with the conuersion and alteration of kingdomes thereby fignified and shadowed forth It was therefore no naturall but a voluntarie signe not appointed by the will of man but by the will of God so disposing therefore it could not be interpreted but according to the minde and will of him by whom it was assigned Pere Quest. 34. vers 30. Why Nebuchadnezzar could not vnderstand the dreame which he same 1. Augustine giueth the reason of it non est propheta veri Dei qui oblata diuinitus visa c. he is no Prophet of the true God which seeth either with his bodie or with that part of the spirit which receiueth the images and representations of bodily things yet seeth not with his minde such visions as are effred of God c. therefore Nebuchadnezzar seeing one ly the vision but hauing no propheticall gift to interpret it could not vnderstand it sed ad interpretandum visum suum aspectum quaesivit alienum but he vsed an others spirituall sight to interpret his vision c. Augustin ibid and so els where he concludeth magis propheta erat qui interpretabatur quod alius vidisset quam ipse qui vidisset and so he he was rather a Prophet that could interpret that which an other sawe then he which sawe it c. 2. And Augustine further maketh here three sorts of men the first is when one rerum quae significatur sola signa vider c. doth onely see the signes of such things which are signified c. and he as he saith minus propheta est is no Prophet the second is when one solo earum intellectu praeditus est is onely endued with the vnderstanding of them and he is rather a Prophet such an one was Ioseph who expounded Pharaohs dreame sed maxime propheta qui vtroque excellit but he is most of all a Prophet which excelleth in both as Deniel both sawe the king vision and dreame and gaue also the interpretation of it Quest. 36. vers 30. Of the two ends why it pleased God to reueale vnto the king his dreame 1. One cause was that by this occasion the Church of the Iewes might â—â—re the better seeing that by their prâ—yers the king had the interpretation of his dreame the words are thus to be read that they might ratifie or make knowne vnto the king the interpretation they not the Angels as Vatab. but Daniel and his fellowes which ioyned in prayer some read that the interpretation might be made manifest as the Latine whom Lyranus followeth some translate it in the first person vt exponerem that I might expound or declare to the king the interpretation Caluin but the word is iehoreghun that they might notifie this was the first reason that by this meanes the Iewes might receiue more fauour vnto whom God reuealed the meaning of this vision 2. The other cause was for the instruction of the king himselfe that he might knowe and vnderstand the thoughts of his heart both these reasons why the Lord gaue vnto Daniel both the knowledge of the dreame and the vnderstanding thereof are expressed by Augustine Hoc factum est vt
be vnderstood 63. qu. Shall Messiah be slaine v. 26. who this Messiah was that should be slaine 64. qu. And he shall haue nothing or rather not for himselfe of the meaning of these words 65. qu. Of the yeare of the natiuitie of our blessed Sauiour 66. qu. Of the computation of yeares from the creation to the natiuitie of our Blessed Sauiour 67. qu. In what yeare of the raigne of Herod our blessed Sauiour was borne 68. qu. In what yeare of his age Christ was baptised 69. qu. How many yeares Christ liued on earth and in what yeare of his life Christ was put to death 70. qu. Of the number of Pasches which Christ solemnized in the dayes of his flesh whereby the time and yeares of his preaching is certainly gathered 71. qu. At what time of the yeare Christ was borne 72. qu. Of the space and distance of time that was between Christs baptisme and his passion 73. qu. Vpon what day of the week Christ suffered and whether vpon a festiuall day 74. qu. Who are meant by the people of the Prince to come 75. qu. how long after the Messiah was slain this destruction happened by Titus 76. qu. Why mention is made of the destruction of Ierusalem here seeing it is without the compasse of the 70. weeks 77. qu. Of the meaning of these words v. 26. the ende thereof shall be with a flood and vnto the ende of the battell it shall be destroyed 78. qu. That the end of the state of the Iewes not of the Romanes is here signified 79. qu. Of the most grieuous calamities that fell vpon the Iewes in the finall destruction of their citie 80. qu. That all this miserie came vpon the Iewes for putting to death the Messiah 81. qu. He shall confirme the couenant with many for one weeke how this one week is to be vnderstood 82. qu. What is vnderstood by the couenant 83. qu. How this couenant was ratified and confirmed 84. qu. When this Testament beganne to be ratified and confirmed by the preaching of Christ. 85. qu. v. 27. In the halfe of the weeke he shall cause the sacrifice to cease when this halfe weeke beganne 86. qu. How and when the sacrifices were caused to cease and were abolished 87. qu. What is meant by the ouerspreading of abhomination v. 27. of the best reading thereof 88. qu. What this abhomination of desolation was 89. qu. v. 27. Whether the desolation of Ierusalem here spoken of should be finall Questions vpon the tenth chapter of Daniel 1. qu. Of the excellencie of this vision reuealed in this chapter and the two next vnto Daniel 2. qu. How the third yeare of Cyrus is here to be vnderstood 3. qu. Of Daniels vnderstanding of this vision 4. qu. v. 1. Why Daniel maketh mention of his name Belteshazar 5. qu. v. 2. Why Daniel was so long in heauinesse 6. qu. Of the time that Daniel mourned which was three weeks of dayes 7. qu. Of Daniels abstinencie 8. qu. Of the custome and vse of annointing which Daniel also forbeareth 9. qu. Of the riuer Hiddekel where Daniel had this vision 10. qu. Whether Daniel were onely in spirit or bodily present by the riuer Tigris 11. qu. Why this vision was shewed vnto Daniel by the riuer Tigris 12. qu. Whether it were an Angel or Christ which appeared here vnto Daniel 13. qu. Of the description of the manner how Christ appeared and first of his apparell 14. qu. Of the glorious parts of this heauenly body which appeared vnto Daniel 15. qu. How Daniel is said to see the vision alone 16. qu. The causes of Daniels great feare 17. qu. Whose hand it was that touched Daniel 18. qu. Why Daniels prayer beeing heard at the first yet the Angels comming was deferred 21. dayes v. 12. 19. qu. What it was that Daniel prayed for and how he was heard 20. qu. Who is vnderstood to be the Prince of Persia. 21. qu. How the Prince of Persia is said to haue withstood the Angel 22. qu. Who this Michael was which helped the Angel 23. qu. How Michael helped the other angel 24. qu. How the angel saith he was left with the kings of Persia. 25. qu. Who it is whom Daniel calleth Lord v. 17. 26. qu. Who it was that had this communication with Daniel in this vision 27. qu. Who is meant by the Prince of Grecia 28. qu. Of the originall of the Grecians here called Iavan v. 21. 29. qu. In what sense the Angel saith that none held with him but Michael their Prince Questions vpon the 11. chapter of Daniel 1. qu. Whether this vision in the 11. chapter be diuerse from the former vision in the 10. chapter 2. qu. v. 1. Who it was that here saith I stood vp c. 3. qu. Who it was whom the Angel stood vp to strengthen 4. qu. Why the Persian Monarchie is so briefly touched and the Grecians set forth at large 5. qu. That there were more then three kings of Persia as may be gathered out of the Scripture 6. qu. Who were those fowre kings of Persia here named 7. qu. Of the fourth king of Persia his riches and power 8. qu. why the Angel leaueth at the fourth king of Persia seeing there weâ—e more 9. qu. A briefe description of the rising and fall of Alexanders kingdome 10. qu. Of Alexanders birth and education acts and life end and death abridged 11. qu. Of the 4. successors of Alexander 12. qu. How all Alexanders posteritie was rooted out that none of them succeeded in the kingdome 13. qu. Of the meaning of these words v. 4. It shall be for others beside these 14. qu. Of the petie diuisions of Alexanders kingdome among his seuerall captaines before it grewe into fowre and of their mutuall dissension 15. qu. why the Angel prosequuteth the storie onely of the king of the South and of the North omitting the rest 16. qu. Of the kings of Egypt and Syria of whom Daniel prophesieth in this chapter 17. qu. Of the first Ptolome called here the king of the South 18. qu. v. 5. One of his Princes shall preuaile who is meant hereby 19. qu. That this kingdome of the North is the same which Ezekiel calleth Gog and Magog 20. qu. Of the first variance betweene the king of the South and the king of the North and of their ioyning together againe 21. qu. what king of the South this was whose daughter came to the king of the North. 22. qu. Of the translation of the Septuagint which was procured by this Ptolome Philadelphus 23. qu. who was the bud of her rootes v. 7. and of his exploits 24. qu. Of the third battell betweene the king of the South and the king of the North v. 10. 11. 12. 25. qu. Of the first expedition of Antiochus the great against Epiphanes king of Egypt 26. qu. Of the second expedition of Antiochus the great against Ptolomeus Epiphanes 27. qu. Of the third expedition of Antiochus Megas against Epiphanes v. 17.
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
Nego which was the starre of Venus Bullin some thinke it should be read Abednebo the seruant of Nebo the God of the Chaldeans some giue the sense servus anxius a carefull seruant Pintus But the true deriuation is of ghebat a seruant and Nego fire which the Chaldeans worshipped as a God So then in all these foure names there was some memoriall of the Chaldean idolls of Bel in the first rach which was the Sunne in the next of their goddesse Shacah which was Venus in the third and of their god Nego in the last Iun. Polan Quest. 29. Ver. 8. Why Daniel refused to eate of the kings meate and of the diuers kinds of abstinence Ver. 8. Dâ—â—iel had determined in his heart that he would not defile himselfe with the portion of the kings meate 1. here we may remember that there are foure kinds of vnlawfull abstinence 1. Some of the Philosophers as Pythagoras Empedocles Apollonius Porphyrius because they imagined that the soules of men did passe into the bodies of beastes in varia se corpora indure and did as it were cloth themselues with diuers bodies for this cause they abstained from the eating of flesh 2. There were certaine heretikes who therefore would eate no flesh because they held them to be euill by nature a malo quodam principio conditas and made at the first by some euill powers such were the Heretikes Marcion Tacianus the Encratites the Manichees against whom Augustine did write at large confuting their errors but specially in his bookes against blasphemous Faustus the Manichee 3. Some were in an other error who at the first beeing conuerted from Iudaisâ—e did thinke they were bound to abstaine from certaine meates as vncleane according to the law of Moses concerning whom the Apostles made a decree Act. 15. 4. And some other there are which haue a peruerse opinion of fasting which thinke that the perfection of a Christian consisteth in fasting or they fast onely for the praise of men and opinion of the world All these are in great error and doe offend in their fasting but Daniels abstinence was of none of these kinds Pere Quest. 30. The causes which mooued Daniel to forbeare the kings meate There were many pollutions in the meate which serued at the kings table 1. they might eate such flesh as was counted vncleane by the lawe of Moses as swines flesh hares and conies were held to be vncleane by the lawe of the Hebrewes and diuerse others both beasts fish and foule as is declared Deut. 14. which might be notwithstanding vsed as delicate meates in the kings court Pap Bullinger which meates though of their owne nature they defiled not yet by the institution of God beeing forbidden they defiled the eater in respect of his disobedience to the lawe 2. Beside they in the beginning of their feasts did praise the gods of gold and siluer and so consecrated their meates and table to their idols for which cause Daniel and the rest abstained Iun. Polan Lyran. Hugo Cardi. And though the first obseruation of meates was onely legall and ceased with the rest of the ceremonies yet the abstaining from things offered to idols was perpetuall afterward obserued of the Christians as both is euident by S. Paul 1. Cor. 8. 10. where he speaketh of those that sate downe in the idoll temples and by the practise of the Primitiue Church as Caecilius obiected to the Christians praeceptos delibatos altaribus cibos abhorretis c. yee abhorre meates commanded that are consecrate to idols 3. Beside sciebat perturbationum fontem esse intemperantiam he did knowe that intemperancie was the fountaine of all distemperature he remembred that Adam was cast out of paradise for eating of the forbidden fruit and Esau lost his birthright for a messe of pottage Daniel therefore and the rest abstained least they might be intangled with the desire of their delicate meates Pintus 4. An other reason was that the king by this sweet poyson should not cause him to forget his religion Geneuens ne inescaretur talibus illecebris least he should haue beene caught with such baits he therefore shunneth the occasion Quest. 31. vers 8. How Daniel should haue beene defiled with the kings meate Though that the meate it selfe in it owne nature could not haue defiled Daniel as our Blessed Sauiour saith that which goeth into the mouth defileth not the man Matth. 15. 11. yet foure waies Daniel should haue defiled himselfe and others 1. He had offended the godly if they were weake in following his example so wounding their owne conscience if they were strong yet they would haue grieued to see the law of God transgressed 2. The profane should haue beene scandalized if they were enemies in causing them to blaspheme if they were indifferent and such as of whom there might be hope in putting before them a stumbling blocke they might haue discouraged them from embracing their religion in seeing them to doe contrarie to their owne profession 3. Their owne conscience they should haue defiled in sinning against the â—nowledge and disobeying the lawe 4. God they should haue contemned in neglecting his lawe and so in a manner haue polluted him as in another case the Priests are said to haue polluted God for offering vncleane bread vpon his altar Malach. 1. 7. Polan Quest. 32. Whether Daniel euer after abstained from the kings meate It is like that Daniel afterward did both eate and drinke of the kings prouision for he was of the kings Court and was the chiefe officer about the king and sate in the kings gate cap. 2. 49. therefore it is not vnlike but that he did liue at the kings diet neither doe we read of Ioseph that was in the like estimation with Pharaoh that he refused the kings meat Caluin The reasons why Daniel abstained now and not afterward may be these 1. Daniel principio abstinuit à lautitijs aulae ne inescaretur at the beginning abstained from the delicats of the court lest he should haue bin intangled Cal. but afterward there was not the like feare when Daniel was called to place of gouernement and depended not vpon the command and authority of others as now he did So also Pellicâ—iam grandaevus extra periculum constitutus vinum bibisse legitur c. when he waxed olde and was out of danger he is found to haue drunke wine c. 2. this must be admitted ceremonialia cedere magnae necessitati that the ceremonialls must giue place vnto extreame necessitie It is no question but the people of the Iewes beeing in captiuitie did sometime eate of the meates forbidden by the lawe rather then they should be famished but if the eating of such meates had beene a deniall of their faith and religion in that case they should rather haue chosen to die then in the least ceremonie to denie their faith Osian Daniel might then in his captiuitie vpon such necessitie eate such things as in
the food then is the more agreeable it is to nature Osiand 2. continuall vse and custome to keepe a slender diet doth make it familiar and most wholesome to the bodie 3. the strong constitution temperature and complexion of the bodie doth cause vnto some better nourishment and strength then a better diet doth vnto those that are of a bad constitution 4. the cheerefulnesse of the minde and inward contentednes helpeth much euen in a thinne diet to strengthen nature Pere As the wise man saith that a morsell of 〈◊〉 with peace is better then a house full of sacrifices with strife that is with disquietnesse of minde 2. But this great encrease of beautie and fauour in Daniel and his companions proceeded rather of the singular and extraordinarie blessing of God then of their thinne diet for they onely did not exceede those in the goodnes of their complexion which fedde of the kings meates but their countenance in themselues appeared faiter and better liking then at any time before Pere Quest. 37. ver 17. Of the knowledge and vnderstanding which God gaue vnto Daniel and the other three whether it were naturall or supernaturall 1. This knowledge which was giuen vnto them all was partly ordinarie in all humane learning which was common vnto them all the Vulgar latine interpreter readeth in omni libro in euery booke but the word sepher is as well taken for the literature the knowledge of artes and sciences as for a booke Polan partly this knowledge was extraordinarie in the vnderstanding of visions and dreames which was peculiarly aboue the rest giuen vnto Daniel Iun. 2. The knowledge of artes is obtained three waies either naturally as Aristotle and Plato attained vnto their learning or supernaturally as Adam and Salomon had their wisedome and knowledge infused of God or partly by naturall meanes partly by supernaturall as here Daniel and the other three vsed instructors and other helpes to come vnto their knowledge but yet it was specially the gift of God 3. For whereas they attained vnto a greater perfection then any other and that in so short a time in the space of 3. yeares it is euident that they had more by Gods speciall gift then by any humane industrie Pere Quest. 38. VVhether Daniel and the rest learned the curious arts of the Chaldeans 1. Pererius opinion is that whereas the Chaldeans had many vaine and curious artes as Magicke Coniecturing Inchanting Iudiciarie Astrologie and such like that they might learne and knowe these speculatiue by way of speculation to confute them and auoide them not to practise or exercise them as God himselfe and the Angels haue the knowledge of such things and the abuse in such knowledge is either in the too great desire and affection which they haue vnto them which learne them or in the euill ende which they propound seeking their owne gaine or others commoditie therein Contra. 1. But that the verie studie and knowledge of such damnable artes is vnlawfull by this it appeareth because they which were conuerted to the faith in Ephesus burned their bookes of such curious artes which they needed not to haue done if the hauing and reading of such bookes had beene lawfull Act. 29. 2. God knoweth all things and is perfectly good and cannot be tempted of euill but man is easily seduced and peruerted and Angels haue not their knowledge by labour and learning as man hath but by the light of their nature therefore those examples are not alike 3. euen profitable humane artes may be by these meanes abused but vnprofitable in their best vse are vnlawfull 2. Osiander thinketh that their Chaldean instructors would haue obtruded vpon them their superstitious precepts among other instruction but as they abstained from the kings meate not to be defiled thereby so it is like they did take heede of such corrupt and vnlawfull artes 3. But it is more like that as the kings meate was withdrawne from them so by Gods prouidence they were preserued from all contagion of their superstitious inuentions onely beeing trained vpâ—â— their commendable learning as Muses was in the Egyptian sciences Caluin Quest. 39. Whether it be lawfull to vse the artes and inuentions of the heathen 1. The profitable inuentions of the heathen Christians may safely and lawfully vse for like as in a tree there are leaues for ornament as well as fruite for necessarie vse so the soule must be adorned as with the sound precepts of Theologie in stead of fruite so it must be garnished with the knowledge of the artes as the ornaments and leaues But when any thing erroneous doth offer it selfe in their writings 〈◊〉 must either shunne it altogether or cautelously read it as we gather roses in a garden but take heed of the pricks and thorns Deut 21. when any of Israel tooke a maide in battell whom he liked he was first to paire her nailes and shaue her head before he married herâ—so we must cut away in humane secular learning such things as are noxious and superstuous and then captiue it to the vse of Christian religion Pintus 2. The bookes then and writing of the Heathen are fit and conuenient to be read first in regard of some truth which is set forth in them 1. for euerie one naturally desireth to vnderstand and apprehend the truth 2. yea and the spirit of God is the author of all truth so that the light which shined in the darkenesse and blindnesse of the Heathen proceeded from the spirit of God the true illuminator of the world 3. their writings containe many profitable inuentions and precepts for mans life as in the handling of morall vertues of politike precepts of mechanicall artes Secondly euen the knowledge of their errors is profitable 1. that we may know them to confute and abhorre them 2. that knowing their errours we may the better auoid them our selues and winne others from them 3. to shewe the excellencie of the Scriptures wherein is no error or impuritie before all other humane learning and writing for there are fiue things requisite and necessarie for euerie one to knowe 1. that the soule is immortall for he will neuer be perswaded to vertue that thinketh there is nothing to be feared or hoped for after this life 2. what is the chiefe ende and happinesse which euery man is to propound vnto himselfe 3. which is the way whereby that ende may be atchieued 4. whether God not onely in generall but in particular watch ouer vs by his prouidence 5. how this watchfull God and most vigilant heauenly father is to be serued and honoured All which things so necessarie to be knowne are either not at all handled by the Philosophers or verie absurdly deceitfully erroneously Perer. 3. But it will be thus obiected 1. seeing the Scriptures are alone sufficient to saluation what neede we forreine helpes 2. S. Paul Coloss. 28. seemeth to condemne Philosophie beware least any man spoile you through Philosophie 3. Iulian the Apostata thus obiected
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
thinke as is touched in the former question that this was the sonne of Nebuchadnezzar the great brother to Euilmerodach but it is before shewed that there were but two kings of this name Nebuchadnezzar called priscus the auncient and Nebuchadnezzar called magnus the great of these two Iosephus maketh mention the first raigned 21. yeares the second 43. yeares after his computation then after him succeeded not an other Nebuchadnezzar which Pintus thinketh but without any ground to haue beene a generall name to all the kings of Chaldea as Caesar was to the Romane Emperours but his sonne Euilmerodach whom Iosephus calleth Abilamarodachus This Nebuchadnezzar then here mentioned was he which was surnamed the great 2. Some thinke that there was a third Nebuchadnezzar held to be the sonne of Cyrus in whose time fell out the historie of Holofernes and Iudith Lyran. but it is euident in Scripture that no kings of the Persians but onely of the Chaldeans were called by that name 3. Concerning the notation of Nebuchadnezzars name Lyranus hath this narration that he ws so called of this euent beeing a child he was cast out and suckled by a shee-goat vnder a tree in the which sate an owle which a certaine leper passing by wondred at to see an owle set there in the day and by that occasion looking about he espied the child which he caused to be nursed and brought vp So of these three is the name compounded of Nabu which in that language signifieth an owle and chodo a goate and nosor a leper But this seemeth to be a fabulous narration for whereas Nebuchadnezzar the great is imagined to haue beene so called vpon this occasion that is not like because his father was called by that name before him Quest. 3. vers 1. Why he is said to haue dreamed dreames 1. Though he dreamed here but once and in respect of the time had but one dreame yet it is called in the plurall cholmoth dreames not somnium a dreame as the Latine translatour interpreteth because many matters were contained in this dreame it was somnium multiplex one dreame yet consisting of many parts Inn. Polan 2. As also because in that one image which he sawe there were diuers mettals which were types and representations of diuers Monarchies one succeeding another Pappus so that this dreame was diuers both in respect of the matter and obiect thereof and the diuers interpretation and signification of the same 4. Quest. What manner of dreame this was which Nebuchadnezzar had 1. Dreames are either naturall which the mind causeth of it selfe but vpon some occasion or beginning either externall or internall or they are somnia immissa dreams which the minde of it selfe procureth not but are sent and wrought vpon it by some other power and they are of two sorts either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of euill spirits 2. Divine dreames are such as God offreth to the minde and sometime such dreames are shewed to the faithfull as to Iaacob Ioseph Daniel sometime to those which were not of the people of God as to Abimelech Gen. 20. Laban Gen. 31. Pharaoh Gen. 41. 3. Diuine dreames are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is containing some diuination of things hid and secret and afterward to come to passe and they are of two sorts nuda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked visions simply and plainely expressing the meaning scope and purpose of the dreame as that was which was shewed to Ioseph concerning Marie how he should dispose of her Matth. 1. or els they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysticall dreames folded vp in types and figures which cannot be vnderstood without some signification such was Pharaohs dreames of the 7. fat and leane kine and of the 7. full and 7. thinne and lanke cares Gen. 41. 4. This dreame which Nebuchadnezzar had was both a diuine dreame and of this last sort obscure and darke which could not be vnderstood without an interpreter for though Nebuchadnezzars thoughts who was desirous to knowe what should come to passe after him ministred some occasion yet the cause of this dreame they were not but Gods hand was in it as both may appeare by the effect which it wrought his spirit was sore troubled vers 1. As Abimelech also was in a great feare after he had the vision in his sleepe Gen. 20. and Pharaoh was perplexed after his dreame Gen. 41. Polan As also Daniel himselfe telleth the king afterward vers 28. that God himselfe shewed the king what should be in the latter dayes Pap. Quest. 5. Why it pleased God to send this dreame vpon Nebuchadnezzar 1. The Lord did it for Nebuchadnezzars sake that thereby he might be humbled and acknowledge the true God of Israel and thereupon be fauourable to his people whom he held in captiuitie 2. It was done also in respect of Daniel that by this meanes he might be had in reputation and so be exalted for the comfort of the Lords people as Ioseph for the same cause was aduanced in Egypt to be a softer father to his brethren 3. The vse hereof also is generall concerning the whole Church of God that as these fower great Monarchies were dissolued by the power of Christ whose kingdome onely is inuincible so God will destroy the mightie kingdomes and potentates of the earth who shall band themselues against Christ and his Church 4. Gods glorie also herein is set forth to whom belongeth all power and who knoweth all secrets Pap. So also Hugo Cardi. vt Daniele interpretante glorificetur Deus c. that by Daniels interpretation God might receiue glorie and the captiue people comfort 5. Lyranus addeth an other reason specialis Dei prouidentia circa principes magnos c. the speciall prouidence of God is ouer great Princes because the common wealth dependeth of them and therefore the Lord doth often reueale vnto them things to come as vnto Pharaoh the famine which should followe Quest. 6. vers 1. Of the meaning of these words and his sleepe was vpon him 1. The Latine interpreter readeth his dreame fledde from him which reading followe Lyran. Hu. Car. Pere Pin. Pap. Pel. but the word shenah here vsed signifieth sleepe not a dreame and the preposition ghall is not from but vpon or in Lyranus hereupon taketh occasion to shewe the cause of the obliuion and forgetfulnesse of dreames for obliuion commeth of the commotion and stirring of humours which is the cause that children and olde men are so forgetfull terror autem facit magnam humorum commotionem and terror maketh a great commotion and stirring of humors which inuaded Nebuchadenezzar here But this annoâ—ation hath no good ground here because as is before shewed the text spenketh not of the passing away of his dreame but of his sleepe being still vpon him 2. Some reade his sleepe was interrupted or broken off Pagnin or destistuit ipsum his sleepe left him Vatab. Bullinger for so
needs be vnderstood of the kingdome of Alexander the great who ruinated the Persian Monarchie be therefore succeeding next vnto them must needes make the third The Rabbins here very ignorantly instead of Alexander the great sonne of Philip whose kingdome they confound with the Persian and make them both but one doe supplie Alexander the sonne of Mammea Emperour of Rome because they would auoid so cleare a prophesie of the kingdome of the Messiah But herein they shew their great blindnes and ignorance for this Alexander was Emperour when the halfe part of the Prouinces almost were fallen from the Romane Empire and he had neuer any absolute gouernment but was as it were pupill vnto his mother and he had an ignominious death beeing slaine of his owne souldiers in his Tent. Calv. Prosper also whome Paulus Orosius followeth are deceiued who take this third Monarchie for Carthage for it succeeded not any of the other Monarchies 2. This third Monarchie is resembled to the bellie and the thighs 1. because as the bellie is the next to the breast so this Monarchie succeeded next vnto the Persian 2. like as the meate passeth through the bellie but there staieth not so Alexander got many kingdomes but he long enioyed them not they were quickly after his death diuided among his captaines 3. This resemblance also fitteth the intemperancie and incontinencie of the Greeke state which Alexander was not so much touched with as his captaines that succeeded him 4. And further the bellie signifieth gluttonie excesse and riot to the which Alexander was much giuen for his intemperate drinking of wine obscured all his other vertues he would drinke wine so excessiuely that he did lie sometime three daies till he had slept it out he also appointed games and prizes for the best drinkers one Protarchus for drinking vp foure great measures of wine called congij which euery one contained a gallon and a pint was rewarded of him with a talent but within three daies he died of drunkennes and so did 41. more In his drunken fit at the enticement of his harlot Thais he commanded the most famous citie of the East of the Persians called Persepolis to be set on fire And at an other time in his drunken moode he killed Clytus his faithfull counsellour which afterward so grieued him that his friends could hardly stay him from killing himselfe Hereupon this saying was taken vp of Alexander that he was more gentle toward his enemies in battell then toward his friends at bankers Some doe excuse this his immoderate drinking of wine by the hote and fierie constitution of his bodie which is thought to be the cause of the sweete smell that came from his bodie as in hote countries there are the sweetest smells and perfumes But the drinking of wine did more inflame him beeing hoat by nature as we see that for the same cause in hote and burning feuers Physitians forbid the vse of wine or any hote drinke therefore this doth nothing excuse his vnsatiable appetite that way 3. By the brasse 1. some vnderstand the eloquence of the Grecians quia as tinnit clarius because brasse maketh a better sound then other mettalls Lyran. 2. some interpret it of Alexanders great fame cuius sonus longe lateque diffusus est whose sound was spread farre and wide Hug. 3. some applie it to his warrelike disposition for they vsed brasen armour in times past and hereby is signified the troublesome and vnquiet state of that kingdome for in 12. yeares space he conquered all the East part of the world Polan 4. But this Monarchie is compared to brasse rather because it was more hard and troublesome not onely to other nations whome Alexander would neuer suffer to be in rest insomuch that the Macedonians reioyced when Alexander was dead as thereby gaining their rest and quietnes but also to the people of God for first he came against Ierusalem with an hostile and cruell minde if the Lord had not staied him by a vision in the night as he himselfe confessed when Iaddua the high Priest met him the next day and after that he gaue wicked Samballat leaue to build an other Temple in mount Garizim which enterprise Nehemiah by his faithfull endeauour had hindred before whereof he made Manasses the brother of Iaddua Priest and by this meanes both the state of the Church and Commonwealth was much weakned among the Iewes Ioseph lib. 11. c. 8. Alexander also was himselfe of a restles nature for when he had heard that his father Philip had conquered any citie he would say that his father left nothing for him and when he likewise had heard of the Philosopher Anaximander that there were many worlds he wept because he yet had not conquered one Thus this Monarchie was brasen-like to the rest because the state of the people of God more declined still and waxed worse and worse 48. Quest. Of the largenes of Alexanders Empire and of other memorable and notable things in him 1. This was admirable in Alexander that at 20. yeares of age after the death of his father Philip he enterprised to conquer the world vnto which yeares such constancie fortitude wisdome counsell experience as appeared to be in Alexander are very rarely incident 2. It was also wonderfull that Alexander with so small an armie hauing not aboue 40. thousand with so small prouision carrying but vittaile for 30. daies and but 70. talents should take in hand such a great enterprise 3. His successe in battell was admirable he neuer encountred any enemie but he ouercame him neuer besieged citie but he tooke it and in 3. battels one at the flood Granicus an other at Issus in Cilicia the third at Arbella he ouercame all the power of Asia Darius hauing in his armie 10. hundreth thousand men aboue one for tenne 4. As was his successe in battell so was as the Gentiles call it his good fortune for himselfe or rather his prosperous deliuerance from many daungers that oftentimes he had receiued deadly wounds and yet recouered was in a manner dead and yet reuiued insomuch that Curtius writeth of him cum plurimum virtuti debuerit plus eum fortunae debuisse c. as he did owe much vnto vertue so yet he owed more vnto fortune which of all men liuing he seemed onely to haue power of yet Plutarke in his two orations which he made of that argument sheweth that more is to be ascribed to Alexanders vertue then to his good fortune 5. The largenes of his Empire was wonderfull for he subdued the more noble part of Europe Syria and Egypt all Asia and India vnto the riuer Ganges yea Plinie writeth that in the vtmost boundes of the Sogdianes he built the citie Alexandria where Hercules Semiramis and Cyrus had set vp altars before him as boundes of the Empire Lysippus the painter hereupon made the picture of Alexander looking vp to heauen with this posie Iupiter asserui terram mihi tu assere coelum
reason yeelded in this place this speech of the Angel hewe downe sheweth a generall consent of all the Angels one encouraging an other to effect and execute the decree of God and therefore it is called v. 14. the decree of the watchmen that is a ioynt consent of all the Angels And postulat ab hominibus fieri quod Deus imperat he desireth that what God hath commanded may accordingly be performed by men Iun. 16. Quest. v. 14. Why the Angels are called Watchmen 1. The Angels are so called because of their spirituall and incorporeall nature Ab. Ezr. for bodies onely neede sleepe and because they haue no bodies and so neither eate nor drinke which are the causes of sleepe they are alwaies watchfull Calv. quia homines laborant fatigantur somno egent c. because men doe labour and are wearied they neede sleepe therefore the Angels which labour not as man neither are wearied are free from sleepe Perer. 2. And by this word is not onely expressed the spirituall nature of Angels but their watchfull office also they doe alwaies waite and attend vpon God to fulfill his will as the Prophet Dauid setteth them forth Psal. 103. 20. Praise the Lord ye his Angels which excell in strength that doe his commandement in obeying the voice of his will in which sense they are said to be full of eyes Ezek. 1. Iun. annot 3. But because euill angels are watchfull also as S. Peter saith The deuill goeth about like a roaring lyon seeking whome he may deuoure an other title is giuen vnto these watchmen v. 10. the Angel is called a watchman and an holy one ad differentiam dâ—monum c. to shew a difference betweene good Angels and deuills who are also spirits Lyran. 4. And whereas v. 10. the word is vsed in the singular a watchman but here in the plural multos intelligere debemus c. we must vnderstand that there were many Angels which were employed in this businesse Oecolamp 5. This tearme of watchman is vsed also as fitting the present matter for as watchmen explorant singula facta c. doe obserue all our doings Oecolampad so the Angel here obserued Nabuchadnezzer narrowly for while the word was in the kings mouth v. 28. that proud word whereby he boasted of his power and magnificence the sentence decreed from God was pronounced from heauen against him Iun. annot 17. Quest. By whome the 14. v. was pronounced by the Angel or by the King v. 14. The sentence is according to the decree of the watchmen 1. Some thinke that these are the words of the king for the Angel would not haue called the decree of God the decree of the Angels and in the next verse following v. 15. Nabuchadnezzer speaketh in his owne person This is the dreame that I Nabuchadnezer haue seene Contra. 1. It is called the decree of the watchmen in respect of their ministerie the decree came from God but was executed by them as Eph. 2. 20. the Apostle â—aith the foundation of the Prophets and Apostles because they were Gods ministers in laying of it 2. It is not necessarie because the next verse is vttered in the kings person that this should be so likewise 2. Wherefore these words are also deliuered by the Angel 1. because if Nebuchadnezzer had so said he euen then had attained to the vnderstanding of the dreame he needed not to haue any further helpe 2. these words following according to the word or request of the holy ones could not be vttered by the king for how should he know what was the desire and request of the Angels Quest. 18. ver 14. Of the meaning of these words according to the request of the holy ones 1. Osiander expoundeth these words of the blessed Trinitie as though post rogatas sententias fecerint senatusconsulum after they had asked voices they made the decree against Nebuchadnezzar so also Pintus thinketh it may be vnderstood of the Trinitie But neither can the Trinitie in the plurall be called watchmen which word noteth not their persons but their nature and office nor yet can God be said to make any request 2. Vatablus by the watchmen vnderstandeth the superiour by the holy ones the inferiour Angels that these aske of the other a reason hereof and the answer to their demaund is that which followeth to the intent that men liuing may knowe c. But this is too curious that the watchmen and holy ones are the same is euident ver 10. where the watchman is called an holy one 3. Some by holy ones vnderstand the Saints in earth that this question should be asked of them and the Angels made answer thus seemeth Oecolampad to interpret erat petitio interrogatiue respondent there was a certaine petition and they answer by way of interrogation c. so translate Geneuens the demaund was answered but the text admitteth not this sense for the word sheelâ—a which signifieth request or petition is ioyned to the first clause of the sentence and diuided by a perfect distinction from the sentence following 4. Pellican thinketh that the Iewes hearing what calamitie had befallen their king praied vnto God to restore him to his right mind But these words were vttered and this petition made before this sentence was executed vpon Nebuchadnezzar 5. Lyranus thus vnderstandeth ad petitionem sanctorum in terra quam Angeli praesentant in coelo at the request of the saints in earth which the Angels did present in heauen c. but the Angels would not haue presented a request if any such office were committed vnto them contrarie to the decree of God 6. Caluin giueth this sense that Angeli vno â—re te accusant c. the Angels with one mouth accuse thee before God Deus annuens eorum votis decreuit te abijcere and God consenting to their motion hath decreed to cast thee off So also Hug. the Angels desired that this decree should be made against him But the Angels request procured not this decree it followed vpon Gods decree as the order of the words sheweth 7. The meaning then is no more but this that the Angels with one consent desire that Gods decree might take place and that the sentence giuen by God in heauen might be executed by men in earth And therefore the Angel said before hewe downe the tree breake off the branches that men might in earth fulfill what God had purposed in heauen Iun. Polanus Quest. 19. Of the meaning of these words ver 14. and appointeth ouer it the most abiect of men 1. Lyranus thinketh that this is to be vnderstood of Christ who was humbled and abased in this world but afterward God exalted him and all power was giuen vnto him in heauen and in earth But it is euident that this is spoken of the terrene and externall kingdomes of this world that God setteth vp some and pulleth downe others but Christs kingdome was not of this world 2. Lyranus also
The victorie then is specially ascribed vnto Darius though it were atchieued and obtained by Cyrus skill and valour for these three reasons as Hierome briefly expresseth them ordâ— aetatis propinquitatis regni servatus est the order of age of affinitie and of the kingdome was kept 1. Darius was now not onely 40. yeare old as Cicero saith but 62. yeares old Cyrus beeing a young man 2. he was Cyrus great vnkle his grandfather Astyages brother and beside as some thinke his father in law 3. and now the chiefe dominion was in the Medes from whome it was translated after Darius death by Cyrus to the Persians 48. Quest. Of the cause of this Babylonian warre 1. Heaodotus thinketh it was onely Cyrus ambition and immoderate desire of enlarging his dominion that made him enterprise this battell but this was not the chiefe cause for Cyrus was but an assistant and associate vnto Darius in this exploit as is before shewed 2. The author of the scholasticall historie imagineth this to be the cause that the mother of Baltbazar for whose cause those hanging orchards were made in Babylon was this Darius daughter and now Balthazar hauing no sonne Darius attempted to inuade the kingdome Balthazar yet liuing But this is not like for Darius could pretend no title at all by this pretext vnto the kingdome especially Balthazar the right heire of the kingdome beeing aliue 3. That cause is more probable which is alleadged by Xenoph. lib. 1. that the king of Babylon combining himselfe with the kings of Asia was purposed to haue warred against the Medes who had then the chiefe dominion and therfore Darius to preuent him first setteth vpon Babylon 4. But what cause soeuer mooued them the speciall stirrer and instigator to this battell was the Lord himselfe as Ierem. 14. The Lord hath broken the rodde of the wicked and the scepter of the rulers and Ierem. 51. 11. The Lord hath raised vp the spirit of the king of the Medes 5. For the Lord was prouoked by the sinnes of Babel and therefore brought this desolation and destruction vpon them which sinnes were these 1. their crueltie and oppression Isa. 14. 6. which smote the people in anger with a continuall plague c. And they were not onely cruell toward other nations but specially against the people of God when they destroyed their citie and Temple and therefore Ieremie saith c. 51. 11. It is the vengeance of the Lord and the vengeance of his Temple 2. An other of their great sinnes was their superstition and idolatrie Ierem. 51. 44. I will visit Bel in Babel v. 52. I will visit her grauen images 3. The Babylonians were giuen to diuinations to sorcerâ—e and enchantiments for the which they were punished Isa. 47. 9. They shall come vpon thee c. for the multitude of thy diuinations and for the great abundance of thine enchantments 4. And to fill vp the measure of their iniquitie Balthazar had in this his last and as it were his funerall feast prophaned the vessels of the Temple and blasphemed God All these sinnes beeing put together made vp the full measure and cried for vengeance which the Lord would no longer deferre 49. Quest. Whether Babylon was at this time finally destroyed according the predictions of the Prophets 1. The Prophets spake of an vtter ouerthrow and subuersion of Babylon as Isa. 13. 19. Babel the glorie of kingdomes and the beautie and pride of the Chaldeans shall be as the destruction of God in Sodome and Gomorrha it shall not be inhabited for euer c. and c. 14. 23. I will make it a possession for the hedgehogge and pooles of water and I will sweepe it with the besome of destruction saith the Lord. Ierem. 50. 23. Babel is become desolate among the nations c. But at this time Babylon was not brought to such desolation for it continued after the raigne of Darius and Cyrus to the times of Alexander beeing then a citie of great riches and power 2. Some to winde themselues out of this straight doe make an allegorie of these propheticall predictions whome Hierome iustly reprehendeth in his commentarie vpon the 13. c. of Isa for if still vpon euery doubt and obiection men should flie vnto allegories there would be no certentie of any thing 3. Calvin to dissolue this knot saith that Babylon was subdued twice once by Cyrus and Darius the Mede then afterward by Darius Hystaspis by the helpe of Zopyrus when 3000. of the nobles were hanged vp and many other put to the sword But although this second taking of Babylon were more cruell and grieuous then the other yet neither at this time was it finally ouerthrowne as is before shewed 4. Wherefore it must be considered that these prophecies were not fulfilled all at once neither was Babylon at the first brought to vtter desolation but by degrees 1. it was surprised by Cyrus and Darius and depriued of the Empire and dominion 2. afterward it was defaced by Darius Hystaspis when they rebelled and the walls were broken downe to the ground Herod lib. 3. Iustin. lib. 1. 3. after this not farre from Babylon by Seleucus Nicanor was built the citie Seleucia and by the Parthians the citie Ctesiphon Plin. lib. 6. c. 26. and so Babylon was almost exhaust by this meanes of the inhabitants 4. In the Emperour Adrians time as Pausanias writeth lib. 8. Babylon nihil praeter muros reliqui habet had nothing left but the walls 5. In Hieromes time as he writeth from the report of an Elamite the walls of Babylon onely serued to keepe in wild beasts for the kings game and so he saith vsque in praesentem diem prophetia Babylonis impletur euen vnto this day the prophecie on Babel is fulfilled Isa. 13. 20. Neither shall the Arabian pitch his teuts there neither shall the shepheards make their folds there And so accordingly it was fulfilled as Hierome saith praemultitudine bestiarum daemonum nullus pastorum audet intrare by reason of the multitude of beasts and of deuills and vncleane spirits that there haunted no shepheard durst enter within the walls of Babylon 50. Quest. How long the Chaldean Empire and Monarchie continued There are three generall opinions hereof 1. Some extend it not so farre as to 70. yeares 2. some limit it vnto 70. yeares 3. some make it farre to exceede the tearâ—â— of 70. yeares 1. Of the first opinion are diuers one disagreeing from an other Berosus from the beginning of Nabuchadnezers raigne to the ende of Balthazar 's counteth but 65. yeares as Iosephus alleadgeth him lib. 1. cont Appion Alexander Polyhistor cited by Euseb. lib. 9. de praep Evang. reckoneth but 62. yeares Clemens Alex. lib. 1. stromat and August lib. 18. de civit Dei doe make the summe but 48. yeares But the Scripture euidently conuinceth all these which sheweth that the Chaldeans should rule ouer nations 70. yeares Ierem. 25. 11. and so long the Iewes should be in captiuitie vnder
ex lecto that he of a sudden leaped out of his bedde least he should forget the dreameâ— but that is a friuolous collection hereby is signified that Daniel knowing that this things was reuealed vnto him not for himselfe but for the generall vse of the Church committeth the same to writing Calvin And where it is said Daniel spake and said this is to be vnderstood of the writing as is â—uident in the first verse he wrote the dreame and declared the summe of the matter that is in writing Quest. 7. What is meant by the fowre windes which stroue together vpon the Sea 1. Hierome by these fowre windes vnderstandeth the good Angels who are compared to the windes in three respects 1. for their celeritie 2. because they are invisible 3. and are knowne onely of vs by their effects as the windes are and these good Angels doe striue for the good of those seuerall countries ouer the which they are set as the Angel which was president of Chaldea laboured that the Iewes might remaine still in captiuitie for the instruction of the Chaldeans the Angel of the Hebrewes endeauoured that they might be deliuered But neither haue the good Angels such speciall regiments assigned vnto them neither are their endeauours contrarie each vnto other neither doe any of them labour against the people of God but they doe all minister for the elects sake 2. Albertus Magnus so also Hugo Lyranus vnderstandeth here the euill Angels which are said to fight and striue because they stirre vp men to strife and contention but these are called the windes or spirits of heauen which title is not giuen vnto euill Angels 3. Pererius by these fowre principall windes which doe blowe from the 4. corners of the earth would haue signified the 4. Monarchies whereof one was in the North an other in the South one West another East But the fowre Monarchies and kingdomes are vnderstood by the fowre beasts which rise out of the Sea 4. Theodoret vnderstandeth by these windes the great commotions and perturbations quae in exortu cuiusque monarchiae extiterant which were raised in the beginning of euery Monarchie for Darius and Cyrus by tumult of warre ouercame Balshazar so did Alexander the great the last Darius of Persia And thus the Monarchies were translated not without great vexation and trouble so also Bullingeâ— Osiander but these stirres and commotions followe vpon the rising of these beasts as procured by them these windes goe before and bring forth these beasts 5. Pellican by the windes vnderstandeth the afflictions and persecutions of the Church but these beasts were the causes of these afflictions the windes goe before and are the causes of their comming forth 6. Calvin thinketh that Daniel similitudinem notam ominibus assumit both take a similitude well knowne vnto all for the windes doe not blowe so much vpon the solid earth as vpon the liquid Sea by this similitude he sheweth that the world shall be like a troublesome Sea 7. Iunius thinketh that mention is made of the windes quia Deus solitus est seruos suâ—s praemisso ventorum impetu praeparare because God vseth to prepare his seruants by sending the windes before when they receiue any visions as Elias was so prepared 1. King 19. 8. But beside these allusions specially by these words is expressed the ministrie of the Angels who are compared to windes Psal. 104. 4. which maketh the spirits or windes his messengers so Reuel 7. 1. the fowre Angels are said to hold the fowre windes of the earth that they should not blowe not that particular countries are assigned to the custodie of Angels which conceite is refuted before but hereby is signified that the Angels are like the windes dispersed euerie where in the world as ministers of Gods will Iun. Polan 9. Now whereas it is expounded afterward what the beasts signifie v. 17. but not what the words betoken the reason is the harder and hidden things are expounded and some things are pretermitted tanquam per se manifesta as manifest of themselues Oecolamp Quest. 8. Of the description of these beasts in generall 1. The cause is set forth which raiseth vp these beasts the windes which signifie the ministring spirits which are as swift as the windes to expedite the businesse committed vnto them 2. The place or subiect is expressed where these windes blowe and worke the world which is compared vnto a Sea in respect of the turbulent and changeable state thereof 3. Then followeth a description of the effect the bringing forth of these beasts which are described 1. by their number they are fowre 2. they are great 3. by the manner they ascend by degrees these terrene Monarchies attained to their power and strength 4. by the matter they all came out of the Sea they are all terrene and earthly 5. by their fashion and forme they are one vnlike an other Quest. 9. Why the kings and kingdomes of the earth are likened vnto beasts 1. In that kings are resembled vnto beasts it is not spoken in disgrace of the honourable calling of Magistrates which is the ordinance of God and in these Monarchies there were some good Princes as Cyrus Artaxerxes which fauoured the people of God 2. But because many of those great kings were Tyrants and oppressed the people of God they are tearmed beasts as Hierome saith regnorum feritas bestiarum nomine demonstratur the crueltie of those kingdomes is shewed by the name of beasts 3. So that which is essentiall in the calling of princes namely the institution and ordinance of God is not here signified but that which is accidentall in them the abuse of their gouernement which proceedeth not from the institutor or institution but from themselues Calvin Polan Quest. 10. Of the agreement betweene this vision of the 4. beasts and that of the image shewed to Nebuchadnezzar cap. 2. 1. As there the king sawe a great image so here the Prophet nameth a great Sea 2. here fowre beasts came vp and there the image is compounded of fowre mettalls gold siluer brasse and yron which represent the fowre great Monarchies and kingdomes 3. as there the yron and clay feete had their toes which in number are tenne so the last beast here hath tenne hornes v. 7. 4. there the kingdomes are likened to an image and here they come out of the Sea to shewe the mutable and changeable state of the world 5. there a stone cut out of the mountaine without hands breaketh the image in peices here also one like the sonne of man taketh vpon him the kingdome rule and dominion Oecolamp ex Euseb. But yet herein is the difference between these two visions 1. both in respect of the manner that which is but there obscurely propounded is here more euidently handled Iun. commentar 2. and of the person There Nebuchadnezzar had a dreame but vnderstood nothing here Daniel seeth a dreame he hath a reuelation in his dreame and the illumination of minde withall to
onely can foretell things to come v. 1. The time appointed was long Hereby the God of Daniel sheweth himselfe to be the true God because he could foreshewe things that should come to passe long after Things at hand which alreadie are begunne in their causes the subtile spirits can giue notice of nay we see that diuerse creatures by their naturall sense can prognosticate of the change of weather which is instant But things a farre off and to come none but God can foretell as he saith by his Prophet Isay 44. 7. what is at hand and what things are to come let them shewe vnto them The Lord by this argument sheweth himselfe onely to be God and all the idols of the heathen to be but vaine because they can declare no such things aforehand 4. Doctr. Of the diuerse kinds of feare v. 7. A great feare fell vpon them so that they fledde away c. Here is great difference betweene the feare of Daniel and his companions they were so frighted that they ranne away and hid themselues and so were depriued of this goodly vision but Daniel though much amazed yet staieth by it and to him is this vision reuealed So there are some which through their infirmitie and weakenesse doe quite fall away others though they haue their imperfections yet doe recouer themselues and returne againe Iun. of this sort was Peter of the other Iudas and to this purpose saith the Apostle Heb. 12. 13. make streight steppes vnto your feete least that which is halting be turned out of the way but let it rather be healed 5. Doct. Of the office of Angels v. 14. Now I am come to shewe thee c. Here are three speciall things expressed wherein the Lord vseth the ministrie of Angels to the comfort of his children 1. They are sent of God vpon their praiers to comfort them as God sent his Angel to Peter beeing in prison Act. 12. 2. their office is to protect and defend the children of God as here the Angel fighteth against the Prince of Persia in defense of the Iewes so was the Angel sent to stoppe the lions mouthes against Daniel 3. they are employed to instruct men and giue them knowledge of such things as concerne them as here the Angel reuealeth diuerse things to Daniel that afterward should come to passe so the Angel appeared to Cornelius aduising him what course to take for his further instruction 6. Doct. Of the power of Angels These Angels are spirits of great power to whom all earthly Potentates must giue place there is no creature that can withstand them beeing armed with power from God therefore they are called principalities Rom. 8. 38. Principalities and powers in heauenly places Ephes. 1. 21. One Angel in Dauids time destroyed 70. thousand when Dauid had numbred the people 2. Sam. 24. 15. One Angel slue in Senacheribs host in one night an 185. thousand 2. king 19. And here one Angel encountreth with the whole power of the king of Persia yet the Angels power is limited they can goe no further then they are authorized of God 7. Doct. Of the presence of Angels The Angels though they are of great agilitie and can speedily passe from place to place yet are they not euerie where nor in many places at once this Angel while he was stayed about these affaires in Persia could not be present with Daniel and while he was communing with Daniel he was absent from Persia as he saith v. 20. knowest thou not wherefore I am come vnto thee but now will I returne to fight with the king of Persia Onely it is peculiar vnto God to fill heauen and earth with his presence and to be euerie where in the same instant as he saith by the Prophet Heauen is my seate earth is my footstoole Isay. 66. 1. 8. Doctr. The cause of the ruine of kingdomes The efficient cause is the Angel the minister of Gods wrath and vengeance as here the Angel sighteth against the kings of Persia vntill by little and little their kingdome was taken away from them by the Prince of Grecia The occasion of the fall of kingdomes is the afflicting and oppressing of the Church of God as the Babylonians for holding the people of God in captiuitie were surprized by the Persians and they likewise for hindering the worke of Gods house and suffering the people of God to be molested were subdued by the Grecians and these also especially the Seleucians for tyranizing ouer the people of God were rooted out by the Romanes 9. Doctr. Of the certaintie of Gods decrees v. 21. I will shewe thee what is decreed in the Scripture of truth that is in the prescience of God who needeth not any bookes to put him in mind but this is taken from the vse of Princes and Iudges which haue their Registers and Records wherein their decrees and ordinances are set downe This Scripture of truth is nothing els but Gods infallible and vnchangeable decree which cannot alter But as the Lord hath decreed so certainely shall euerie thing be fulfilled Isay. 14. 24. The Lord of hosts hath sworne saying Surely like as I haue purposed so shall it come to passe and as I haue consulted it shall stand 5. Places of controversie 1. Controv. Against superstitious fasting v. 3. I ate no pleasant bread c. Daniel beeing purposed to humble himselfe by fasting did not onely abstaine from flesh but from wine also yea from fine bread and from other delicates as in annointing himselfe with oyle whereby their nice superstition or superstitious nicenâ—sse is reprooued who though they forbeare the eating of flesh in their fastings yet will fill their bellies with other delicate meates with daintie fish and curious confections But here Daniel contenteth himselfe with course bread and water Calvin Neither did he thus fast as thereby thinking to merit any thing at Gods hand but only that he might be the more humbled thereby and to make his prayers more feruent and effectuall Osiand See more of the abuse of fasting elsewhere 2. Controv. That Paradise was a terrestriall place v. 4. I was by the side of the great riuer Hiddekel Whereas some were of opinion that the historie of Paradise with the trees and riuers is spiritually to be vnderstood and in an allegorie as Plilo lib. 1. allegor Valentinus apud Ireneum lib. 1. aduers. hares c. 1. Origen mentar in Genes and of late daies Franciscus Georgius tom 1. problemat S. Hierome out of this place confuteth them where mention is made of one of the riuers which flowed out of Paradise namely Hiddekel or Tigris Hieromes words are these Vnde eorum deliramenta conticescant qui vmbras imagines in veritate quaerentes ipsam conantur evertere veritatatem c. whence their madde conceits are put to silence who seeking shadowes shewes in the truth goe about to ouerthrow the truth in making an allegorie of Paradise of the trees and riuers thereof 3. Controv. Against the