of him both for the inward conscience which they had of authoritie and in respect of his great and absolute power the other is in the king himselfe he might doe and did what he would both the liues and goods of men were at his becke Polan Daniel therefore rather speaketh what he did de facto in fact then de iure of right Quest. 31. Of the writing and the interpretation thereof in generall v. 24. Then was the palme of the hand sent c. Three things are here declared 1. the manner of the writing 2. the matter 3. the meaning 1. The manner is set forth in these foure points 1. the time is expressed then and there when the king had profaned the holy vessels and blasphemed God 2. the author and efficient cause was God 3. the iustrument a palme or part of an hand 4. the forme it was in writing 2. The matter which was written consisted of fowre words the first beeing twice repeated 3. The meaning and interpretation consisteth of three parts 1. the certaine determination of God who had now numbred and fulfilled the time of his kingdome 2. the inquisition and examination God hauing weighed him found him to be too light 3. the execution of Gods decree his kingdome was diuided and giuen to others Quest. 32. Of interpretation by writing in generall 1. By this example of Daniel who scanneth the words themselues and thereupon groundeth his interpretation the Rabbines would warrant their deuise of their Cabbalisticall interpretation whereby they take vpon them by hunting after syllables and letters to finde out mysteries in Scripture thinking that they may take vnto themselues the like libertie which Daniel here vsed 2. Contra. 1. They must first be sure that they haue the like propheticall spirit which Daniel had before they may aduenture vpon such mysticall interpretations 2. the occasion is not alike this writing was extraordinarie and therefore it was obscure and mysticall but the writing of the Scripture containeth an ordinarie and plaine forme of doctrine and therefore it is not in such curious manner to be handled 3. neither did Daniel here examine euery letter and syllable as the Cabalists do but taketh the words onely as they lie in order and maketh vp a full sense of them Quest. 33. Why the first word Mene is doubled 1. Some do giue this reason of this repetition the word mene is deriued of manah which signifiech to number and first they would haue signified the numbring of the yeares of his kingdome then the dayes and tearme of his life But this is too curious and the interpretation is of his kingdome God hath numbred thy kingdome 2. Bullinger taketh it to be according to the Hebrewe phrase as they vse to say clamando clamauit in crying he cried moriendo morieris in dying thou shalt die which phrase is vsed for more vehemencie of speach 3. But there is beside an allusion here vnto the manner of taking account and numbring men for fayling will number twice to be sure that they number right so by this twice numbring is signified that God had most exactly nnmbred the tearme of his kingdome so R. Saadia whom Polanus followeth so also Calvin 4. Iunius thinketh that by numbring is meant the singular care which God had of that kingdome singulari quadam ratione curatum est that God after a singular manner tooke care thereof as they vse to doe which haue things in number and account but it rather sheweth that the time and tearme of his kingdome was determined as the next words declare and hath finished it sic Lyran. Hugo necesse est vt finem accipiat c. now his kingdome must needes be at an ende because it is fulfilled Caluin Quest. 34. Of the meaning of the word Tekel 1. Tekel signifieth he hath weighed this phrase is taken from merchants or goldsmiths that vse most exactly to weigh their gold and that which is light they doe reiect and refuse So God had most exactly tried and examined the life and workes of Balthazar and found them too light 2. Some doe thus apply this similitude as though the sinnes of Balthazar should be weighed in one balance which was pressed downe and in the other which was light his pietie and vertue which appeared to be verie small Perer. Hugo thus expoundeth God hath weighed the time of thy life iamillud declinare pronuntiat and now he pronounceth it to be declining as a scoale that inclineth and sinketh downe But rather Balthazar is found beeing weighed against Gods iustice to be in the light scoale quasinullum pondus haberet as though he had no weight at all as Daniel here expoundeth Caluin 3. Thus is this phrase vsed in Scripture as Iob saith c. 6. 2 3. O that my miseries were laid together in a balance it would now be heauier then the sand of the Sea His meaning is that if his miseries were valued in an equall iudgement they would be found to be heauier then they seemed to be Pintus giueth this sense as though Iob should thinke that his afflictions beeing weighed against his sinnes would be found too heauie for them but Iob was farre from accusing God of such iniustice that his miseries and sorrowes laid vpon him were greater then his sinnes 4. But it will seeme strange this phrase of weighing in a balance beeing vsed to signifie a iust examination and triall that Apocal. 6. 5. he which sate vpon the blacke horse whom Pintus expoundeth to be the deuill should haue a paire of balances in his hand for it is farre from Sathan to doe things in measure and weight Pintus therefore giueth this sense he is said to haue a ballance non quod illa vtatur sed quod videatur vti not that indeede he vseth a iust balance but seemeth to vse it But the sense of the place rather is this by the blacke horse is signified dearth famine and scarcitie of all things and by the balance that by a scant and exact weight their corne and food should be weighed vnto them 5. In this interpretation two things are insinuated 1. the examination and triall of Balthazar in the iudgement of God he was weighed 2. then the euent and issue he was found too light Polan 6. Deus non vtitur communi trutina God vseth not here a common balance or scoale he hath a balance of his owne though Balthazar might be approoued in the iudgement of others yet Gods iudgement was otherwise he found him too light Calvin like as the goldsmith vseth more exact weights then other Merchants and tradesmen so the Lords exact iudgement farre exccedeth mans Quest. 35. Of the meaning of the word Pheres 1. Whereas the word written vpon the wall was pharsin in the plurall they haue deuided and here it is put in the singular pheres he hath deuided therein is no great difference for by both are expressed the causes subordinate one vnto another in the singular it is vnderstood of
the Lord to be Daniels God and that he serued him but he did not call him his God neither did Darius abolish the worship of idols out of his kingdome all which are euident arguments that he was not truely conuerted vnto the knowledge of Daniels God Polan Quest. 23. Of Daniels deliuerance from the lyons and the cause thereof Daniel sheweth both the causes efficient the forme and manner and ende of this his deliuerance 1. the principall cause of this his deliuerance was God God hath sent the instrumentall cause was the Angel for though God can immediately deliuer his without the ministrie of others yet it pleaseth him to vse his angels both for the setting forth of his owne glorie and the further consolation of his seruants 2. The forme and manner is expressed the Angel shut the lyons mouthes that they had no power to hurt Daniel And not onely their mouthes were shut but herby is signified also that their talents and clawes were stayed from hurting him and therefore it followeth that they haue not hurt me so that they touched him neither with their teeth clawes tayle or by any other meanes Iun. 3. The end also is expressed that by this meanes the innocencie of Daniel might appeare and the goodnesse of his cause that he had not offended against the king but had shewed himselfe a true worshipper of God Polan Quest. 24. Of Daniels salutation to the king O king liue for euer 1. This was the manner of salutation in the East countrey to wish long life vnto their king Thus the Chaldeans saluted Nebuchadnezzar c. 2. 4. but in hypocrisie wishing in their hearts rather that such a tyrant might perish So c. 3. 4. they which accused Daniels godly companions and brethren doe with such words insinuate themselues to the king as flatterers But Daniel doth wish vnto the king long life ex animo from his heart because it is the dutie of subiects to pray for magistrates yea he wisheth vnto him eternall life gloss he then vttered the same words but with an other heart and minde then the â—est did 2. He might haue expostulated with the king because by his authoritie he was cast into the lyons denne but two reasons might mooue Daniel to forbeare all such reprehension 1. because he more respected Gods glorie then his owne particular cause satis fuit eius liberatione illustratam fuisse Dei gloriam it was enough that Gods glorie was set forth by his deliuerance and therefore he is silent in the rest Calvin 2. According to S. Pauls rule infirmum in fide recipe c. receiue him that is weake in faith c. So Daniel would not deale sharpely with the king and discourage him but by gentle meanes seeke to winne him fâ—rther to the faith Quest. 25. Of Daniels manner of deliuerance from the lyonâ— that it was diuine and extraordinarie 1. There are diuerse meanes whereby men haue resisted the rage and violence of lyons 1. As first by force and strength as Samson killed a lion and Dauid slewe a lyon and a beare that inuaded his flocke but so was not Daniel deliuered here for the lyons might haue teared him before he came at the ground as they did his accusers and though resistance may be made against one lyon yet here were many 2. Some haue conquered lyons by casting some garment vpon their head and so as it were blindfolding them as Plinie writeth how a Getulian shepheard at Rome vnder Claudius did stay the rage and fiercenesse of a lyon leui iniectu operâ—o capite his head beeing couered with some light thing cast vpon it by which meanes Lysimachus whom Alexander caused to be shut in with a lyon might more easily strangle him 3. Some haue tamed lyons by vsing them gently while they were yet young and but whelpes as Plinie in the same place maketh mention of Hanno the Carthaginian who as he saith primus hominum ausus est leonem manu tractare the fiâ—st of any durst handle a lyon with his hand 4. Beside lyons vse to shewe themselues kinde vnto those which haue shewed them any kindnesse as Aulus Gellius reporteth out of Appian of a certaine seruant called Androdus who was condemned to the wild beasts and was spared of a lyon that remembred some former kindnesse he had receiued and this he was an eye witnesse of at Rome 5. Plinie also writeth in the same place that lyons vnlesse they be very hungrie wil spare those which are suppliant vnto them mulceri alloquio and that they are made gentle with speach as he maketh mention of a woman which fell downe in the woods before a lyon alleadging se indignam eius gloria praedam c. that she beeing a silly weake woman was a prey vnworthie so noble a beast But none of these meanes did Daniel here vse 6. neither yet as Daniels enemies obiected did they spare Daniel because they were full before as they say a lyon will not prey vpon a man vnlesse he be verie hungrie Iosephus addeth further that thereupon the king caused flesh to be cast before the lyons to feede them and then cast Daniels accusers into the denne who notwithstanding beeing full did teare them before they came at the ground But this narration of Iosephus though it may seeme probable is not necessarie to be receiued seeing the Scripture hath it not 2. But the lyons here were not bound by any such ordinarie meanes this was Gods extraordinarie worke wherein it pleased him to vse the ministrie of Angels who diuersly as Pererius coniectureth might stoppe the lyons mouthes 1. as by remoouing the lyons into some other place 2. or by blinding their eyes 3. or by slaking their hunger 4. or by changing their inward phantasie which stirreth them vp to rage when they apprehend that as enemie vnto them which they deuoure 5. or there might be a terror and feare striken into them as they say lyons naturally are afraid of the rumbling of wheeles the crowe of a cocke and burning fire 6. But Augustine better sheweth how this was non natura in leonibus mutata the nature of these lyons was not changed sed lenitatem quam catuliâ— ostendunt in Danielem exercebant but they practise toward Daniel that lenitie which they vse to shewe to their whelpes c. So also Lyranus natura non est mutata sed feritas prohibita their nature was not changed but their rage was prohibited and stayed as appeareth afterward in that they returned to their kind in falling vpon the accusers of Daniel and breaking all their bones in peices ere they came at the ground v. 24. As God by his power stayed the sword of Arioch that sought Daniel to slay him cap. 2. 13. and kept the fire that it hurt not his three â—aithfull seruants c. 3. so here he stoppeth the mouthes of these lyons against Daniel Polan Quest. 26. Why the Lord doth not alwayes send his children temporall deliuerance 1. It
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
all one somnia divinare interpretari to diuine what the dreame was and to interpret it But I rather herein consent to Pererius recte redarguit eos Rex the king doth with good right reprooue them for if they could not tell the dreame which was now in act how could they haue told of things to come by that dreame quae nunquam actu fuerunt c. which neuer were in act c. Indeede if it belonged vnto humane skill and coniecture to interpret diuine dreames it were possible to doe the one and not the other as Physitians can interpret naturall dreames but what the dreame was if it be not declared they can not gesse and the reason hereof is because humane skill and arte is finite and hath certaine limits and bounds but seeing it proceedeth of a diuine instinct to interpret diuine dreames by the same instinct which is not limited he taht can doe the one can the other also 12. Quest. v. 10. Of the Chaldeans answer vnto the King The Chaldeans and wise men doe seeme modestly to excuse themselues by these 5. arguments 1. From the impotencie and weaknes of mans nature v. 10. There is no man vpon earth that can declare the kings matter they thus reason That which is in no mans power to declare the king ought not to enquire of any but to tell a dreame that is forgotten is in no mans power to doe 2. Ab exemplo from the example of other kings neuer any asked any such thing of any Chaldean and therefore it beseemed not the king to propound that question which neuer any did before 3. From the qualitie of the thing it was a rare and pretious thing which the king demanded exceeding the wit of man 4. A comparatione from the comparison with others there is none else that can declare it they dare vndertake to doe as much as an other 5. A causa efficiente sola from the sole efficient cause which is God who onely can declare such secrets whose habitation is not in the flesh that they might conferre with him 13. Quest. Of the impostures and falshoods in the answer of the Chaldeans 1. They promise and vndertake to expound the dreame if they did know it v. 4. but the king afterward by experience found the contrary c. 4. 4. for though he told them his dreame yet could they not expound it Perer. 2. They say none els liuing could tell the dreame whereas Daniel was then liuing and afterward did both shew the dreame and the interpretation of it Bulling 3. They superstitiously affirme a multitude of gods saying Except the gods so they ignorantly worshipped many gods Polan 4. They denie Gods prouidence as though he had nothing to doe here with mortallmen that liue in the flesh Bulling 5. They seeme to affirme that man can know nothing of God vnlesse he cohabited in the flesh with them Polan 6. They also denie the incarnation of God Whose dwelling say they is not in the flesh wherein they bewray their ignorance and misbeleefe Bulling 14. Quest. What the Chaldeans meane in these words Except the gods whose dwelling is not in the flesh 1. Although they erred in holding a multitude of gods yet herein they were right that God onely had the knowledge of things to come Pint. Some thinke that by gods here they vnderstand not onely the superiour gods but the Angels also who might know and vnderstand their dreames which beeing in a materiall and corporall obiect are comprehensible of the Angelical power Perer. But it seemeth rather that these Magicians who were not ignorant of the power of spirits with whome they had familiaritie and now they failed them doe meane hereby the superiour diuine power onely Indeede naturall dreames beeing certaine corporall affections and qualities spirits may finde out but diuine dreames are of a spirituall nature and are wrought by the act of the vnderstanding which is not knowne vnto the spirits and beside diuine dreames haue a signification of things to come which are manifest onely vnto God 2. Concerning the cohabiting or beeing present of the gods with flesh that is with mortall men the Gentiles had diuers opinions 1. The Epicures thought that the gods nihil extra se agentes c. did nothing at all in the world without themselues neither were occupied in doing any thing but made them idle gods doing nothing 2. The Peripatetikes following Aristotle did make the gods onely to haue their dwelling in the heauens and to be occupied in the motion of the celestiall orbs but had nothing to doe cum rebus sublunaribus with things done vnder the Moone 3. The Platonists and Stoikes placed the gods onely in heauen but they held that there were otehr spirits good and bad in the ayre which did conuerse with men and that the gods immediatly had nothing to doe with men but per daemones tanquam internuntios by the spirits which were as messengers comming betweene God and man 4. Wherein they diuersly erred 1. in making many gods 2. in holding that God did nothing in the earth but by the mediation of such spirits 3. and that some spirits were good some euill by nature whereas the Angels were all created good in the beginning but some fell through their pride and were cast downe to hell 5. But concerning the conuersing of Angels with men the truth is this that both good Angels whose chiefe employment is in giuing attendance vpon God in the heauens yet sometime haue appeared vnto men as vnto Abraham Lot laakob the euill Angels also more often doe intermedle with humane affaires for the probation and triall of men and to their owne iust condemnation whereof there are two notable experiments the one is in those which are called energumeni possessed or bestraughted some such beeing very idiots vnlearned and vnlettered men haue spoken Hebrew Greeke Latine and disputed of profound questions in Philosophie and Diuinitie the other experiment is in the Magicians themselues which worke by such spirits and effect strange things as in counterfaiting the shapes of beasts in causing images to mooue and speake in telling strange things done farre off in remote countries these strange works either to ascribe to melancholie as some Physitians doe or to the operation of the starres as Astrologers est perquam ineruditum insulsum c. it is both an vnlearned and vnsauourie shift and to denie these former experiments extremae impudentiae contumaciae videtur it seemeth to be extreame boldnes and contumacie therfore these strange things must of necessitie be referred to the operation of spirits c. Perer. lib. 2. in Daniel in v. 10. c. 2. 15. Quest. v. 12. Of the Kings rash sentence in commanding all the wise men of Babel to be slaine 1. Though by the law of God these Sorceres and Soothsayers had deserued worthily to die and so in respect of the diuine iustice were iustly put to death yet in respect of the King who looked not
vnto the Law of God but followed his owne irefull affection the proceeding was vniust Polan beside their deuillish profession it seemeth they were ambitious and insolent and enuious against Daniel and the rest of the people of God therefore in respect of themselues their punishment was iust Bulling 2. Lyranus excuseth the Kings fact because he had beene at great cost in maintaining these Inchanters and Soothsayers he had raised them to honour giuen them great gifts and now when he requireth some seruice of them they are able to say nothing 3. But yet Nabuchadnezzer was diuers waies faultie in this action 1. in his rash and inconsiderate sentence which he pronounced against them in his rage and furie whereas the sentence of death should proceede with mature deliberation and aduice for like as Saturne the highest of the Planets hath the slowest motion of them all so Princes which sit in their high thrones of maiestie should be most considerate in their actions And as a musitian doth not presently cut away his strings if they be out of tune but doth wind them to and fro to bring them to a right harmonie so neither should a Prince punish euery disorder in the Commonwealth presently with death Pintus 2. An other point of iniustice is that he had not yet called all the wise men of Babylon and yet vnheard and vncalled commandeth them to be slaine 3. It was also vniust for some few mens fault to take reuenge of the whole profession and so to punish one for an others offence Osiand 16. Quest. v. 13. Whether the wise men in deede were slaine 1. Some thinke that praeparabantur tantum occidi they were onely prepared and appointed to be slaine not that they were indeede slaine so Lyran. gloss interlin Hugo Car. But the contrary is euident in the text for the sentence being gone forth that is proclaimed and published it islike some execution followed otherwise the proclamation should haue seemed to be ridiculous Caluin And beside seeing Daniel was also sought to be slaine it seemeth that all they which were in the way and at hand and needed not to be sought for were put to the sword 2. Wherefore it is certaine that many of these wisemen were smitten with the sword though the execution of many of them were deferred vpon Daniels offer and vndertaking to expound the dreame v. 24. Genev. like as vnder Ahab and Iehu Baals priests were put to death And Galerius Maximinus beeing ouercome of Licinius he caused the Idol Priests to be slaine as impostors and deceiuers Bulling Quest. 17. What office Arioch had to whom Daniel maketh this motion vers 14. 1. R. Shelemo taketh the word tabacaia for carnifices executioners he thinketh that Arioch was set ouer these which had the charge to put others to death but it seemeth that he had a better office for he was a chiefe man about the king and brought Daniel in to the king vers 25. 2. The Septuag interpret here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe cooke but it appertained not to that office to see execution done vpon men 3. Some call him the kings chiefe steward Genevens but neither is it incident to that office to ouersee the punishment of offenders 4. The vulgar Latine interpreteth praefectum militiae captaine of his armie but here was no armie leuied or battell proclaimed 5. Therefore rab tabachim is better interpreted praefectus satellitum the captaine of the guard or high Marshall such an one was Potiphar vnto Pharaoh Gen. 37. 36. who had the chiefe charge of the kings prisoners Gen. 40. 3. Polan Iun. Quest. 18. vers 15. How Daniel was ignorant of the kings decree against the Soothsayers 1. Some thinke that Daniel of purpose did forbeare to goe with the rest least he might seeme ambitiously to haue sought honour and reward which was promised to them which should interpret the kings dreame gloss ordinar but there was no such reward promised till they appeared before the king and if Daniel had receiued any message with the rest of the wise men he might easily haue gessed at the cause of that hard sentence 2. But it is like that the Chaldeans concealed this matter from Daniel whereof two reasons may be giuen it proceeded ex inuidia cupiditate from their enuie and couetousnes Lyran. their enuie in that they thought great scorne that so young a man as Daniel should be called to counsell with the graue sage counsellors who were in great estimation with the king for their long experience Iun. their couetousnesse also herein appeared that they might haue the reward onely to themselues soli ingressi tanquam soli praemia percepturi they onely went in that they onely might receiue the reward Bulling they were also ambitious they were loath that any strangers should be admitted to the kings presence or any had in reputation but themselues Iun. annot 3. But specially this fell out by Gods prouidence that Daniel beeing sought for vnto death might by this meanes be brought forth and the gift of wisedome in him be made manifest and that by this meanes his life should be preserued Polan 4. And herein appeareth the malice of the Chaldeans qui in periculo voluerunt habere consortes which would haue Daniel and his fellowes partakers of their punishment whom they refused to haue any part before in the reward Pellican Quest. 19. vers 19. How this secret was reuealed vnto Daniel in the night 1. Some thinke that this vision was shewed vnto Daniel by an Angel because such reuelations are vsually made by the ministrie of Angels Pintus ex Dyonis But Daniel acknowledgeth in his thanksgiuing that he receiued this reuelation onely from God and to him onely he giueth the praise 2. And for the manner Hierome thinketh that it was shewed vnto him by dreame in the night so also Glosse ordin somnium regis discit suo insomnio he learneth the kings dreame by his dreame so also Osian Lyran. giueth this reason because the night is fittest for such reuelations the senses beeing quiet ab exterioribus tumultibus from all outward tumults and that the vision in the night is by dreame he would prooue by that place Iob. 33. 15. God speaketh c. in dreames and visions of the night when sleepe falleth vpon men c. But this place prooueth not that euery night vision is by dreame but that in the night when sleepe falleth vpon men the Lord sometime speaketh vnto them by dreame sometime by vision 3. Albertus magnus as Pintus reporteth his opinion thinketh that Daniel had this reuelation vigilia noctis as he watched in the night and this is the more probable opinion 1. because it is called a vision now visions and dreames are distinguished as the two vsuall waies whereby the Lord reuealeth himselfe vnto his Prophets Numb 12. 6. Polan 2. Daniel and his three fellowes were occupied in praier while other slept Pellic. and it seemed as they praied that this vision
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
interpretation of Christs birth yet holdeth the first comming of Christ to be here signified by this reason propheta admonet exordia regnt Christi fore contempta the Prophet admonisheth that the beginning of Christs kingdome shall be base and contemptible c. because he likeneth it to a small stone at the first but the second comming of Christ shall be glorious Quest. 56. The description of the kingdome of Christ by the Prophet vers 44. 45. 1. It is described by the adiunct of time when it should come in the time of those kings which held the fourth Monarchie toward the ende thereof 2. by the manner it shall be raised vp as from a small beginning 3. by the efficient it shall be set vp by God 4. by the eternitie of it it shall stand for euer neither apt to fall of it selfe neither shall it be surprised by any other for these two are the causes of the alteration of kingdomes internall within themselues or externall by foorren power 5. by the effects it shall breake and destroy all other kingdomes as the Prophet Zachatie sheweth cap. 12. 3. 6. by the firmenes and surenesse thereof compared vnto a stone 7. by the originall or beginning it was cut out of a mountaine the beginning thereof was from heauen from abnue as our blessed Sauiour himselfe Iohn 3. 13. no man hath ascended into heauen but he that came downe from heauen the sonne of man which is in heauen 8. by the manner of his comming which shall be sudden and vnlooked for as a thing that is cut out at once 9. by the manner of administration it shall be cut out without hands that is any humane helpe 10. by the power thereof it shall breake in peices c. Polan Quest. 57. That this kingdome which God shall raise vp must be vnderstood of the kingdome of Christ. Vers. 44. The God of heauen shall set vp a kingdome Caluin here setteth downe certaine reasons out of the Rabbine Barbinel whereby he would prooue that this kingdome cannot be referred to Iesus the sonne of Mary his reasons are these six in all 1. Seeing these foure kingdomes here described are terrene and visible the fift also which should destroy the other must be also visible for vnlike things cannot be compared together Contra. 1. It is not necessarie that all things should be like in a comparison nay here is rather an opposition betweene the 4. kingdomes and this fifth then a comparison and in that it is to destroy the rest it must be vnlike vnto the rest the Rabbines argument therefore followeth not The fift kingdome shall destroy the former foure Ergo it shall be of the same kind with the rest the contrarie is better inferred that therefore it shall be vnlike vnto the rest 2. Ar. If religion made a difference between these kingdomes then were they not foure but one for all of them were giuen to idolatrie and so followed the same superstition Contra. 1. It is necessarie that the 5. kingdome which should abolish all the rest should differ in the truth and sinceritie of religion from them but it is not necessarie that the foure Monarchies one destroying and confounding another should be of diuerse religion for kingdomes that are of the same superstition may be one enemie vnto another as one error may be contrary to another 3. Argum. It is said of this kingdome that it shall not be giuen vnto an other but the Turke now possesseth a great part of the kingdome of Christians And among themselues also religion is diuided and many distast the Gospel therefore this cannot be vnderstood of the kingdome of Christianitie Contra. 1. By this kingdome which God should raise vp is not vnderstood any visible or externall kingdome though the Turke haue surprised the terrene kingdomes and nations which sometime the Christians possessed yet the spirituall kingdome of Christ is not resigned vnto them nor to any other 2. Euen among Christians there may be diuisions and many carnall men may liue in the Church but they belong not to the spirituall kingdome of Christ though they remaine in the externall societie of the visible Church 4. Argu. If this be the kingdome of Christ who was borne vnder Augustus Caesar when the Romane Monarchie in a manner beganne then the fourth Monarchie and this fifth kingdome should beginne together which cannot be for the one must be the ruine and destruction of the other Contra. 1. To this Caluin answereth that the Monarchie of the Romanes beganne not with the Caesars but long before when the Macedonian kingdome was dissolued 2. But this is an vnsufficient answer 1. because it was no Monarchie till the time of Iulius Caesar but the gouernment before that was sometime Democraticall popular sometime Aristocraticall gouerned by Consuls therefore till it became a Monarchie it could not be the fourth kingdome here spoken of 2. Though the fift kingdome and the fourth beganne not together yet the same inconuenience followeth if they continue together for the fift kingdome when it commeth must be the ruine of the other this argument therefore of the Rabbine is inuincible against their opinion which make the Romane Monarchie this fourth kingdome 3. Therefore to the Rabbines argument we make this further answer that this fourth kingdome diuided into two as consisting of two legges was the Monarchicall state of Syria and Babylon where the sonnes and ofspring of Seleucuâ— raigned and of Egypt where the Ptolomies succeeded one another as is before shewed quest 50. And so indeed this fift kingdome was the ende of the other 5. Argum. The fourth kingdome and the fift can not stand together the one beeing the ruine of the other but vnder Constantine and other Christian Emperours of the Romane state the Gospel of Christ flourished therefore it cannot be meant of that kingdome Contra. 1. Caluin here answereth that the kingdome of Christ non debet referri ad tempus natiuitatis must not be referred to the time of his natiuitle but to the preaching of the Gospell and when the gospell beganne to be published then the Romane Empire after Traianus time was translated to strangers to heardmen and swineards and beastly monsters 2. This answer is likewise insufficient 1. for as soone as Christ was borne his kingdome beganne in the dayes of his flesh as the Angel in the annuntiation of Christs birth to the virgine Marie telleth her that God would giue him the throne of his father Dauid and he shall raigne ouer the house of Iacob c. 2. the gospel was neuer more published in the world then in the Apostles time while yet the Romane Empire continued in the name and stocke of the Caesars 3. though the Empire was deuolued to strangers not of Caesars familie yet was it still the Latine and Romane Empire and therefore was the same Monarchie 3. Wherefore vnlesse the Romane Monarchie be disclaimed here from beeing this fourth kingdome this argument cannot be answered for the
is like the Moone sometime encreasing and againe sometime decreasing which teacheth vs that the members of the Church should in the prosperitie thereof looke for change that they may not be vnprepared but say with Iob the thing which I feared is come vpon me 2. Obseruat That not euery one which vpon a sudden passion confesseth God is truely conuerted This notably appeareth here in Nebuchadnezzar who before beeing astonished at the interpretation of his dreame confessed the true God and yet after this he setteth vp an image So Herod did reuerence Iohn and heard him gladly and did many things yet was he but an hypocrite We must not then be hastie to giue approbation of such as doe shewe some sodaine fruites and effects of religion nor be too forward to commit our selues to their trust but we must expect a while and we shall soone see them to returne vnto their old guise Po. to this purpose saith the wiseman be that praiseth his friend with a loud voice that is without cause it shall be counted to him as a curse Prou. 27. 14. 3. Obseruat We ought rather to die then to denie our religion As these three faithfull seruants of God are willing not onely to loose their honour and place of dignitie but their life also rather then to dishonour God Some write that there is a certaine little beast called the mouse of Armenia which will rather die then be defiled with any filth or vncleane thing in so much as if her hole be desmeared with durt she will rather choose to be taken then to be polluted Such ought the seruants of God to be to endure any thing rather then to corrupt and defile their consciences Pin. Such was the excellent resolution of S. Paul Act. 21. 13. I am readie not to be bound onely but to die at Ierusalem for the name of the Lord Iesus 4. Obseruat We must obediently submit our selues and all we haue to the Lords good will and pleasure Vers. 18. Our God whom we serue it able to deliuer vs but if not c. Here these holy men doe commit themselues to Gods prouidence whether he deliuer them or no they are contented they will not be vnfaithfull they will not condition with God as though their present deliuerance should be the reward of their seruice but they referre themselues wholly to his will and pleasure as Theodoret excellently saith gubernatori nostre quocunque ei libuerit nauem dirigendam committimus we doe commit our barke to our Pilate to be guided which way it pleaseth him Perer. So the disciples answâ—red Paul when they sawe him so resolute the will of God be done 5. Obseruat Of the vtilitie of affliction Vers. 25. I see walking in the middes of the fire and they haue no hurt As this fierie fornace hurt not the bodies of these three men so affliction is profitable not hurtfull to Gods children thereby their patience is tried and God glorified like as the most wholesome medicines are most vnpleasant so affliction though profitable to the soule is vnsauourie to the flesh Pintus So the Prophet Dauid saith Psal. 119. 71. It is good for me that I haue beene afflicted 6. Obseruat Of the contentment of Gods children in the middes of their affliction Vers. 26. As here these holy men would not come forth of the fierie fornace vntill Nebuchadnezzar called them but had their comfort and contentment in God so the seruants of God in their affliction doe patiently expect and waite the ende and terme which God hath set for their triall Polan as Iob excellently saith cap. 13. 15. Lo though he slay me yet will I put my trust in him and Dauid saith Psal. 39. I held my peace because it was thy doing Such comfort did the holy martyrs finde in their greatest torments that they made no hast to come out of them nay they most desirously ranne vnto them CHAP. IIII. 1. The Argument and Method THe summe of this chapter is to shewe how Nebuchadnezzar was after a most extraordinarie manner humbled for his pride in the which narration the efficient cause of his humiliation is described to be God the materiall cause Nebuchadnezzar himselfe the formall it is set downe in the manner of an epistle the finall cause is the conuersion of Nebuchadnezzar to Gods glorie and the comfort of his Church The Chapter hath two parts 1. the inscription of the epistle in the three last verses of the last chapter which are rather to be referred vnto this as is shewed before cap 3. quest 40. the order and parts of the inscription are also shewed before cap. 3. quest 37. 1. The bodie of the epistle consisteth 1. of the exordium or beginning describing in generall 1. the dreame of the king who where and in what manner he dreamed 2. the inquisition for the interpretation thereof of the wise men which was frustrate to ver 6. 2. The narration followeth where 1. there is the declaration of the dreame to vers 16. 2. the interpretation thereof vers 26. 3. the accomplishment ver 26. to the ende 1. In the declaration there is 1. the description of the tree vers 8. 9. 2. of the ouerthrowe of the tree with the manner thereof ver 13. 3. the certaintie of it with the end v. 14. 2. In the interpretation 1. there is the preamble to it wherein is contained Nebuchadnezzars request vnto Daniel v. 15. and Daniels delberate answer after a certaine pause v. 16. 2. then followeth 1. the interpretation it selfe consisting of the exposition both of the tree and the beautifull state thereof vers 19. then of the ouerthrowe of the same what is signified thereby ver 20. to vers 24. 3. the counsell of Daniel to the king v. 24. 3. The accomplishment comprehendeth 1. the occasion by the proud words of Nebuchadnezzar where are expressed the time place and words which he vttered 27. 28. 2. the iudgement 1. denounced vers 28. 29. 2. executed in his humiliation ver 30. restitution to his humane condition and vnderstanding 31. and to his kingdome vers 33. 3. the effects are the praising of God and confessing of his power ver 32. 34. 2. The diuerse readings 1. ver Nebuchadnezzar king vnto all people nations and languages that dwell in all the earth world G. peace be multiplied vnto you this with the two verses following though they are vsually put to the third chapter yet are better ioyned with the fourth chapter as the argument of the epistle sheweth which is but a preface vnto the narration following and thus V. I. L. B. doe deuide and distinguish the chapter 2. It seemed good vnto me it was meet before me C. it became me I. it was my dutie V. it pleased me L. but these doe omit the word kadam before to declare the signes and wonders which the high God hath wrought toward me 3. How great are his signes and how mightie are his wonders his kingdome is and
for their wisedome and other gifts are worthy to be aduanced which are not esteemed of according to that obseruation of the preacher cap. 10. 7. I haue seene seruants on horses and princes for their knowledge and gifts walking as seruants on the ground 5. Observ. That it is a dangerous thing not to profit by the example of others v. 22. And thou his sonne O Belthassar hast not humbled thy selfe His sinne was so much the greater because he had his fathers example before him whom God had humbled for his pride and yet would not be warned as Lamechs profanenesse is set forth for that he threatned to kill a young man in his rage flattering himselfe in his impunitie yet hauing before his eyes such a fearefull example of Gods seueritie vpon Cain for the like sinne 6. Obseru The tyrannie of the wicked shall haue an ende v. 26. God hath numbred thy kingdome The people of God endured much sorrowe vnder the hard bondage and seruitude of Babylon but now their tyrannie is at an end So when the Israelites were most cruelly oppressed in Egypt the Lord looked vpon their affliction numbred Pharaohs kingdome So the tyrannie of the Romane Emperours was numbred which for 300. yeares had persecuted the Church of God and God raised vp Constantine to be their deliuerer And in this latter age of the world when the Pope had a long time raged against Christs members the Lord brought him to number and account and hath freed his Church in many famous kingdomes from his Tyrannie CHAP. VI. 1. The Methode and Argument IN this chapter is set forth the miraculous deliuerance of Daniel from the lyons with the occasion thereof going before and the effects that followed It hath three parts 1. a narration of Daniels dignitie and honour 2. the enuie thereupon raised against him with the effects to v. 21. 3. the deliuerance of Daniel whereunto he was brought thorough enuie 1. Daniels dignitie is described 1. by the efficient cause and author of his aduancement the king v. 1. 2. by the degrees of his honour 1. he was one of the three set ouer the 120. gouernours 2. he was made the first and cheife of the three v. 3. 3. the king purposed to set him ouer the whole kingdome 2. Hereupon Daniel is enuied enuie bringeth forth malitious practising against Daniel which is of two sorts 1. they practise but preuaile not v. 4. 2. they practise against Daniel and preuaile where first is set forth their consultation v. 5. 2. the putting the same in practise where these three things are shewed 1. the enacting of a law to entrappe Daniel v. 11. 2. the vrging of the lawe to v. 16. 3. the execution of the lawe in the condemnation of Daniel with the effects thereof 1. In the making of the lawe there is 1. their petition to the king to make a lawe v. 5. and to ratifie it 2. the kings condescending v. 9. 2. The law is vrged where 1. is set forth the matter of their accusation they found Daniel praying the manner of whose prayer is described v. 10. see quest 12. following 2. the manner of their accusation which containeth a generall repetition of the law made v. 12. a particular accusation against Daniel with false suggestions v. 13. 3. the kings endeauour to deliuer Daniel v. 14. 3. The execution followeth 1. with the cause thereof the vrging of the Princes v. 15. 2. the manner the kings commandement goeth before in the instant the king vseth comfortable words v. 16. and afterward to make all sure he and the princes seale the stone of the lyons caue or denne v. 17. 3. then followe the effects 1. the kings heauines shewed by three effectâ— the refusing of his meate of his delight and of his sleepe v. 18. 2. the kings earely rising 3. and friendly salutation of Daniel Then followeth the third part Daniels deliuerance with the manner thereof see afterward quest 23. And the effects which followed which were fowre 1. the king reioyceth v. 23. 2. Daniel is deliuered without any hurt at all v. 23. 3. his accusers are cast into the lyons denne the manner is expressed who were cast into the lyons denne and how it befell them their bones were broken in peices before they came at the ground v. 24. 4. the kings decree concerning the worship of Daniels God the parts and order where of see qu. 29. 2. The text with the diuerse readings 1. And it pleased before C. Darius to set and he set C. ouer the kingdome an hundreth and twentie gouernours which should be ouer the in the. L. C. whole kingdome 2. And ouer these he set three rulers of whom Daniel was the chiefe one V. L. S. G. B. but one signisieth here the first as the next verse sheweth that the gouernours might giue account vnto them and the king should haue no damage not be troubled L. but the word nazik signifieth rather to sustaine losse then trouble 3. Now Daniel was preferred excelled V. was superior L. aboue the rulers and gouernours because the spirit of God L. B. ad was excellent in him and the king thought to set him ouer the whole realme 4. Wherefore the rulers and gouernours fought were seeking C. to find occasion against Daniel on the behalfe on the side C. in the businesse V. in the administration I. of the kingdome but they could finde none occasion not fault for he was so faithfull that there was no blame nor fault found in him 5. Then said these men we shall finde no occasion against this to this C. L. Daniel except we finde it against him concerning in C. the lawe of his God 6. Then these rulers and gouernours went together craftely assayled V. L. thronged tumultuously A. so the word pagash signifieth as Psalm 2. 1. to the king and said thus vnto him king Darius liue for euer 7. All the rulers of the kingdome the officers and gouernours the counsellers and dukes haue consulted together to make a regal statute a statute of the king C. for the king G. B. and to confirme an edict that whosoeuer shall aske a petition of any god or man for thirtie dayes saue of thee the king I. of thee O king V. L. B. G. should be cast into the lyons denne 8. Now O king ratisie the edict and signe seale G. B. describe or write C. the writing that it be not changed according to the lawe of Medes and Persians which faileth not passeth nâ—t C. 9. Therefore king Darius signed the writing and the decree 10. Now when Daniel vnderstood that the writing was signed that 〈◊〉 sealed the writing B. G. he went into his house and his windowe beeing open in his chamber the word signifieth an vpper chamber Polan towards Ierusalem he three times in the day kneeled vpon his knees and prayed and praised confessed C. before his God as he did aforetime 11. Then these men thronged together and found Daniel praying and making supplication
the young Emperor season his first yeares with true religion and pietie As Ambrose ioyneth them both together Honorius iam pulsat adolescentiae fores prouectior aetate quam Iosias Honorius now standeth at the next doore to be a young man somewhat elder then Iosias S. Luke wrote his Gospel to noble Theophilus which name is interpreted one that loueth God whereupon Ambrose thus noteth si Deum diligis ad te scriptum est and if thou loue God it is written to thee Touching the obscuritie of this booke it is such as that it is tempered as well with varietie of historie to delight as with profunditie of mysteries to exercise the Reader as Augustine well saith of the Scripture in generall si nusquam aperta esset non te pasceret si nusquam occulta non te exerceret if it were no where plaine and open it would not feede thee if no where obscure it would not exercise thee This part of the Treatise I haue presumed to offer to your Highnes as the former part I was bold to present to his Maiestie This prophecie treateth chiefly of the alteration and chaunge of States and Kingdomes of the honour and prosperitie of good Kings and of the ruine and bad successe of hard and cruell Potentates here we haue the most cleare prophecie in the Old Testament of the Messiah the Prince of Princes These are subiects fit for Princes meditations and matter meete for noble spirits to be occupied in I haue omitted no meanes to my power to helpe to furnish this matter I haue therein abridged the best Commentaries and Writers both old and new as they are set downe in the margen and some of them which were decennali cur a elaborati with tenne yeares trauell set forth as Pererius confesseth in his Epistle Dedicatorie This labour I haue vndertaken not so much to redeeme the time which otherwise might be mispent for as Seneca saith maxima pars vitae elabitur male agentibus magna nihil agentibus tota aliud agentibus the greatest part of a mans life passeth away in doing euill a great part in doing of nothing and almost the whole in doing other things then we should neither herein doe I expect any terrene reward or recompence The heathen Orator could say Nullam mercedem virtus quam hanc laudis gloriaeque desiderat vertue desireth no other reward then praise and glorie not that vaine praise of men in this life which they hunted for hauing no knowledge of God but the praise of God in the next world I chiefly then haue propounded to my selfe the profit of the Church of God for as euerie one that liueth in the commonwealth ought to seeke the good thereof so euery member of the Church should labour some way or other for the edifying of the whole If any mislike my diligence in writing as this age wanteth not carpers I much passe not for their vnfriendly censure so that I may doe good to others and here I may say againe with the Orator Malui multis post diebus sententiam meam laudari quam à multis hodie reprehendi I had rather that my endeauour many dayes hereafter should be commended then now of a fewe reprehended I haue heretofore exercised my penne in handling of controversies against the common aduersarie and as I was prouoked haue written also in mine owne defence both against forren enemies and some domesticall But now those occasions beeing if not altogether remooued yet somewhat intermitted I haue propounded vnto my selfe this course in the explaning of Scripture In which kind as heretofore I haue exhibited to your Highnesse a briefe and compendiarie Treatise vpon some part of Scripture so nowe I make amends with a larger Commentarie whereof your princely pietie vertue clemencie of the which of late I haue had particular experience doe promise and euen assure me of your gracious acceptance I then in signe of my dutie and thankfulnes together with these my labours do offer my selfe and my best seruice to your Highnesse whom I beseech God so to blesse and encrease with all spirituall and princely gifts that the age following may say of your Highnesse as Ambrose of Honorius after the decease of that good Emperor Theodosius Tantus Imperator recessit à nobis sed non totus excessit reliquit enim nobis liberos suos in quibus debemus eum agnoscere Your Highnes readie to be commanded in all dutie and seruice ANDREVV WILLET CHAP. VII 1. The Argument and Methode THis Chapter containeth 1. a vision of foure beasts rising out of the Sea 2. the interpretation thereof 1. In the vision 1. are set forth certaine circumstances of the time when the person to whome this vision was shewed and the manner how v. 1 2. 2. the matter of the vision which is 1. of the foure beasts of their flourishing and prosperous estate to v. 9. then of the iudgement of God against them v. 15. The beasts are described 1. in generall v. 3. by the efficient cause the winds blew by the number they are foure by the place they came out of the Sea by their qualitie they were one diuers from an other 2. In particular 1. the three beasts are briefly set forth v. 4 5 6. which are euery one expressed 1. by their similitude or resemblance by their parts and by their euents 2. the fourth beast is described in generall by the qualitie it was fearefull and strong the parts it had yron teeth and tenne hornes and by the effects it deuoured c. then the little horne is particularly set forth 1. by the qualitie of it and the place it was a little one and came vp among the other hornes 2. by the effects it pluckt away three other hornes 3. by the parts the eyes and mouth 2. The second part of the vision is of the iudgement 1. the manner and forme see the parts thereof quest 30. following 2. the effects which are two 1. in the destruction of the fourth beast v. 11. and of the other with it v. 12. 2. in setting vp the kingdome of Christ where 1. his person is described 1. by his name the Sonne of man 2. by the place in the cloudes 3. by his authoritie he approched to the Ancient of daies 2. his kingdome is described by the vniuersalitie of it all nations shall serue him and the eternitie it shall be for euer 2. The interpretation followeth 1. the manner first is shewed how he came by the interpretation of it v. 15 16. An Angel declared it 2. then the interpretation it selfe is set downe 1. of the beasts 2. of the iudgement The beasts are expounded in generall v. 17. then in particular the fourth beast where is first a repetition of the vision v. 19. to 23. then the declaration 1. of the fourth beast v. 23. 2. of the tenne hornes v. 24. 3. of the little home what it shall doe it shall
very swift as Habak 1. 8. Their horses shall be swifter then leopards So Alexander in a short time conquered the most knowne countries of all the world 3. He is likened also to a leopard for his strength Polan 4. The Panther Pard or Leopard is full of spots which either noteth the varietie of countreies and nations which Alexander subdued Hug. or rather his variable and changeable nature which was tempered both with excellent vertues and notable vices Perer. 5. The Leopard they say is taken by this meanes it much coueâ—eth and desireth wine which beeing poured neere vnto their dennes the sent thereof draweth them forth and the hunters set not farre off vessels of wine which the beast drinketh till he falleth a sleepe and so is taken And herein was Alexander like vnto the leopard who died of surfeting and drunkennes 2. Then this beast is described by the adiuncts it had foure wings 1. Some hereby vnderstand Alexanders foure vertues 1. his strength of bodie 2. courage of minde which feared nothing 3. dexteritie and industrie 4. his great liberalitie and clemencie Lyran. Perer. 2. Some by the foure wings and foure beasts vnderstand the same thing namely his foure successors Melancth Calv. but then should something in this description be superfluous 3. Hereby rather is signified Alexanders great celeritie which is shadowed forth in the nature of the beast but more liuely expressed by wings he is said to haue foure wings not two quia nihil fuit velocius Alexandri victoria because nothing was swifter then Alexanders victories Hier. for in 12. yeares he made conquest of all the famous kingdomes of the world yea in sixe yeares as Hierome testifieth he subdued all Egypt a great part of Europe all Asia euen vnto India in the first yeare of his kingdome he tooke the citie Thebes in the 2. he ouercame Darius armies at Granicum in the 3. yeare he againe ouercame Darius at Issum in the fourth yeare he tooke Tyrus when he had besieged it 7. moneths and then in the 5. subdued Syria and Iudea in the 6. yeare he finally vanquished Darius at Arbela and so possessed the Asian Empire Polan 3. Then this beast is set forth by the number of the heads the beast also had foure heads 1. Iunius hereby would not haue vnderstood foure kingdomes but the great dexteritie of Alexander in taking care for all the parts of his kingdome as if he had had foure heads Iun. in comment 2. The most doe take them for Alexanders foure successors in the kingdome Cassander in Macedonia Antigonus in Asia minor Seleucus in Syria Ptolome in Egypt so Oecolamp Perer. Papp Calv. with others but these 4. kingdomes make the fourth beast as afterward shall be shewed 3. Wherefore better are here vnderstood the 4. chiefe captains of Alexander which did aide him to atchieue his victories and afterward gouerned the kingdome vnder Aridaeus Alexanders brother who beeing slaine they diuided the kingdome among them So Hugo saith quatuor dicit duces Alexandri he meaneth the foure captaines of Alexander which afterward became his successors so Iunius in his annotations vnderstandeth quatuor satrapiae the fowre regements of the kingdome which after Alexanders death should haue come vnto his two sonnes Alexander and Hercules but they agreed to make Aridaeus Alexanders brother king and appointed Antipater to be protector of the kindome but at length both Alexanders sonnes were slaine by Cassander and Aridaeus also And then Cassander succeeded Aridaeus in Macedonia and after him Antipater And the other three in their seuerall kingdomes as is before expressed 4. The last part of the description is from the efficient cause and author of this great dominion which Alexander had it was giuen him of God and that he obtained not such great victories by his owne power or policie but by the extraordinarie assistance of God doth euidently appeare by these fowre arguments 1. because he in a shorter time subdued more countries then other 〈◊〉 captaines haue taken cities as is before shewed in the second part of the description 2. in that he with so small an host of 30. thousand encountred with such great armies of the Persians first with an 150. thousand then with 400. thousand and last of all with 10. hundred thousand which Darius Codomannus had gathered together against him 3. Alexanders securitie is an euident argument also thereof who the same day that Darius was ouercome was so fast asleepe in his Tent that all his captaines could not awake him making a noise round about for they durst not goe in 4. Alexander himselfe also confessed as much who meeting Iaddua the high Preist in his pontificall robes and falling downe before him and reuerencing him being asked the reason of Parmenio answered that he worshipped not the man but God in the man who in the same habite had appeared vnto him and encouraged him to goe on in his enterprise to ouercome Asia and promised to lead his armies thus Iosephus writeth lib. 11. Antiquit. c. 8. Quest. 19. Why the fourth beast hath no name 1. The Hebrewes doe here imagine that although this fourth beast be not expressed by name yet that it was a wild boare whereby they would haue signified the Romane Empire which destroyed Ierusalem and they alleadge that saying in the Psalme 80. 13. the wilde boare out of the wood hath destroyed it But seeing this last kingdome is described to be more fierce and cruell then the rest it was not like to be resembled by the wild boare which is not so terrible as the other three beasts the lyon the beare the Leopard vnto the which the other three kingdomes are compared 2. Theodoret applying this vision to the Romane Empire thinketh that this is the reason why certaine beasts are before named but none here because in the other three kingdoms there was a certaine forme of gouernement by kings but in the Romane state the forme of gouernment often changed they were gouerned 1. by kings 2. by Consuls 3. by the Tribunes of the people 4. by Dictators 5. by Emperours But it shall euidently appeare afterward that this vision is not to be extended to the Romanes 3. Hierome giueth this reason the beast is not named vt si quid ferocius bestijs supradictis cogitauerimus hoc imperio Romanorum attribuamus c. that if any thing can be imagined more cruell then the forenamed beasts it should be attributed to the Romane Empire thus also Lyran. gloss ordinar with others Hieromes reason here in generall is to be admitted but he faileth likewise in his particular application to the Romane state 4. Pererius hath this conceit that if this last Monarchie here described which he supposeth to be of the Romanes should be represented by any certaine kind of beast it is most like to be that which Aristotle out of Ctesias Gnidius saith is found in India which he describeth in this manner the name of the beast is Mantichora it hath three
world could not beare two kings Oecolamp 4. He is said also to cast him downe to the ground and stampe vpon him that is Alexander made none account of the Persian glorie and riches who at the instance of his concubine caused the most goodly pallace in the world at Persepolis to be set on fire Calvin Quest. 16. v. 8. Of the breaking of this great horne and of the death of Alexander Three things are worthie of obseruation in Alexanders death 1. the time 2. the causes 3. the manner of his death 1. When Alexander was at the greatest and was returned from the conquest of the Indians as of king Porus and Ambira and purposed to passe ouer into Greece and into the West parts he died in the way at Babylon where embassadours from all nations in the world expected him from Carthage and Africa Spaine France Sicilia Sardinia 2. The causes of this sudden iudgement which befell him may be thought to be the great vices which he fell into in the last three yeares of his raigne hauing in the former 8. yeares shewed himselfe an example of a good prince Theâ—e fowre great sinnes he was touched withall crueltie he killed diuerse of his friends in his drunkennesse which was another vice then he was giuen vnto lust and wantonnes his pride also was such that he would be worshipped as a God and made himselfe Iuppiter Ammons sonne for which cause he commaunded Calisthenes to be killed because he refused to worship him for these his great enormities the diuine iustice ouertooke him and iudged him 3. The manner of his death some thinke was by poison but the most agree that he died of a surfet he feasted at a Physitians house a Thessalian one of his friends and continued all the next day quaffing and drinking vnto midnight and thorough this distemperature he fell into a burning feuer and after fewe dayes died at Babylon and had no time to returne into his owne countrey thus write of him Iustinus Arrianus Curtius Plutarke Quest. 17. Of the fowre hornes which came vp in the stead of this great horne 1. These fowre hornes were fowre kingdomes into the which the Monarchie of Alexander was diuided in the East Seleucus Nicanor obtayned the kingdome of Babylon and Syria in the West Cassander and Antipater the kingdome of Macedonia in the North Antigonus held Asia minor in the South Ptolome obtained Egypt 2. the Rabbines doe not agree among themselues what these fowre hornes should be Some of them as R. Saadiah maketh these the fowre hornes one Romanus at Rome the second Alexander in Alexandria the third Arideus in Achaia the fourth Antiochus in Antiochia Ab. Ezra thinketh they be the fowre kingdomes of Rome Egypt the land of Israel Persia But both these opinions are euidently conuinced by the text for the Angel afterward interpreteth these fowre hornes to be fowre kingdomes which should stand vp of the nation of the Grecians v. 22. 3. Pererius also is deceiued who appointeth but three successors to Alexander Ptolome in Egypt Seleucus in Syria and Antigonus in Macedonia whereas he succeeded in Asia and Cassander after Antipater in Macedonia Quest. 18. When these fowre kingdomes did arise after the great horne was broken 1. The author of the historie of the Macchabees affirmeth that Alexander beeing sicke parted his kingdome among his seruants while he was yet aliue 1. Macchab. 1. 7. But this is contrarie to all other historiographers Iustinus Diodorus Curtius Arrianus Orosius Iosephus who all affirme that this was the cause of the long warre among Alexanders captaines after his death because he had appointed none to succeede him 2. Pererius to iustifie the Apochryphall storie of the Macchabees thus helpeth the matter that Alexander being at the point of death when he could not speake did resigne his ring vnto Perdiccas to whom the rest of the captaines at the perswasion of Aristonus did yeeld the chiefe dominion and so in that by his authoritie the fowre kingdomes were diuided to the rest it was in effect done by Alexander who had resigned the kingdome vnto Perdiccas while he liued But this agreeth not with the true historie for after Alexanders death not Perdiccas but Arideus the brother of Alexander succeeded and Perdiccas was but viceroy neither was there any peaceable diuision of the kingdom but after much contention and bloody warres wherein 15. of Alexanders captaines were slaine Polan 3. Some thinke that presently after Alexanders death the captaines made this distribution among themselues and diuided the kingdome into fowre parts gloss ordinar but that is not so for after Alexanders death Philippus Arideus succeeded and Perdiccas was protector or viceroy vntill Roxane Alexanders wife had brought forth Alexander his sonne and then Philistio was protector of the kingdome But Arideus was killed by Olympias Alexanders mother and Alexander his sonne with Roxane his mother and Hercules an other son of Alexanders with Barsanâ— his mother were killed by Cassander so immediately after Alexanders death this diuision could not be made 4. Wherefore the truth is that a long time after Alexanders death there was contention among Alexanders captaines for the kingdom Orosius saith 14. years And then these fowre captaines preuayling diuided the kingdome among them as is shewed in the former question And as Eusebius writeth the kingdome of Syria begunne the 11. yeare after the death of Alexander Quest. 19. Who was this little horne v. 9. 1. This little horne was Antiochus Epiphanes that is noble or famous Antiochus or rather as Polybius calleth him Epimanes the furious or madde Antiochus he came out of one of the fowre hornes namely of Seleucus Nicanor beeing the eight of that race which are thus reckoned Seleucus Nicanor Antiochus Soter Antiochus Theos Seleucus Callinicus Seleucus Ceraunus Antiochus Magnus Seleucus Philopator and then succeeded Antiochus Epiphanes brother to the said Seleucus and younger sonne to Antiochus the great 2. Hierome then is here deceiued who maketh this Antiochus the sonne of Seleucus Philopator beeing indeede his brother 3. He is called a little horne not in respect of other kingdoms then whom he was mightier but in these respectâ— 1. because he had no title to the kingdome at the first beeing the younger brother and Seleucus his elder brother had also an issue male Demetrius Polan 2. he was a long time an hostage at Rome and liued as a priuate man Perer. 3. he was of a seruile and flattering nature and had no princely qualitie and condition in him Quest. 20. Of the outrages committed by Antiochus Epiphanes signified by this little horne Three effects are described 1. his attempts against other nations 2. his violence against the people of God 3. his blasphemie and profanenesse against God himselfe 1. He attempted much against the South namely against Egypt vpon this occasion Ptolomeus Epiphanes married Cleopatra daughter vnto Antiochus the great sister vnto this Antiochus Epiphanes by whom he had Ptolome Philometor who being a child Antiochus tooke vpon
the guilt vnto condemnation and in making expiation for the fault and offence it selfe Quest. 23. v. 24. How the Messiah brought euerlasting righteousnesse 1. Some by this euerlasting iustice vnderstand Christ himselfe Vatab. who is said to be our iustice fiue wayes 1. exemplariter because his iustice and righteousnesse is set before vs to imitate and follow 2. satisfactorie because he hath satisfied the wrath of God by his righteousnesse for our sinnes 3. meritorie he hath by his righteousnes merited for vs eternall life 4. efficienter he is the efficient cause of our iustice and righteousnes 5. finaliter because this is the ende of our holinesse and righteousnesse to be made like and conformable to the image of the sonne as the Apostle speaketh Rom. 8. 29. Perer. But here is vnderstood not that righteousnesse which Christ hath in himselfe but that which is communicated vnto vs for here are two benefits rehearsed which should come by the Messiah the first is the taking away of sinne which is before expressed the other the bringing and giuing of righteousnesse 2. Some by iustice vnderstand the preaching of righteousnesse by the gospel as Lyranus as it is taken Isay. 45. 23. the word is gone out of my mouth in righteousnesse Pintus But the preaching of the gospell shall not be euerlasting for in the next world there shall be no neede of preaching the Saints shall enioy the presence and sight of the lambe who shall be their light 3. Some by iustice interpret the actiue iustice which God exercised vpon the crosse in not sparing his sonne but giuing him for the redemption of the world Hug. Card. But the verie phrase to bring in euerlasting righteousnesse sheweth that such a iustice is here meant not which was shewed vpon Christ but was communnicated to his members 4. Wherefore by iustice here is vnderstood nothing els but our iustification whereby the iustice of Christ is imputed vnto vs freely and made ours by faith Bulling and in this sense is the word iustice or righteousnesse taken Iames. 2. 23. Abraham beleeued God and it was imputed to him for iustice or righteousnesse Pintus 5. But we must take heede here of that Popish conceit of inherent iustice as Pererius here vnderstandeth that iustice quae in homine inest à Deo effecta which is in â—â—an wrought by God c. for this iustice which is wrought in man by faith is nothing else but our sanctification which is imperfect and therefore it is not that euerlasting iustice which is the iustice of Christ imputed vnto vs by faith Quest. 24. Why it is called euerlasting righteousnesse 1. The iustice or righteousnesse of faith in Christ is called euerlasting in respect of the iustice of the lawe non euanescet sicut iustitia legis it shall not vanish away as the iustice of the law Osiand which was a temporarie iustice consisting in the obseruation of legall rites and ceremonies which were not to continue Perer. such was the righteousnesse of Zacharie and Elizabeth which are called iust because they walked in all the commandements and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutions and ordinances of the lawe Luk. 1. 6. so also the gloss it is called eternall iustice quae legis iustitiam vincat which should exceede the iustice of the lawe 2. This iustice of faith is euerlasting because it is omnium temporum for all times all that euer liued in the world were iustified by the iustice of faith in Christ Bulling 3. And is eternall quia inchoatur in via in patria perficitur it is begunne here as in the way and shall be perfited in our countrey Pintus 4. But it is rather so called in respect of the euerlasting force and vertue of this iustice which shall neuer be extinguished but shall make vs accepted of God for euer Polan as the Prophet Isay saith c. 45. 17. Israel shall be saned in the Lord with an euerlasting saluation ye shall not be ashawed nor confounded world without ende Here followe certaine questions of the iustice of Christ in what manner wherein and in what measure it is applyed Quest. 25. Whether as Christs satisfaction for the punishment of sinne is imputed to vs by faith so likewise his innocencie It must of necessitie followe if that Christ hath obtayned and purchased for vs a perfect and absolute redemption that he hath discharged our whole debt not onely in satisfying for the punishment of the lawe but in imputing also vnto vs his innocencie and obedience as may appeare by these reasons 1. Christ is of greater power to communicate vnto vs his innocencie then Adam was to deriue vnto vs the guilt of his sinne and disobedience then as by Adam sinne was propagated and death came in by sinne Rom. 5. 12. so it is necessarie that we should receiue from Christ not onely exemption from death by his death but be cloathed also with his righteousnesse 2. We cannot stand in iudgement before God vnlesse we be endued with perfect iustice now perfect iustice is that whereby the commandements of God are exactly fulfilled which was performed not onely by that one act of Christs death but by the perfect innocencie and holinesse of his whole life therefore the whole obedience of Christ must be imputed and communicated vnto vs. 3. Christ discharged our whole debt Now we are debters not onely in respect of the punishment of the lawe which by our disobedience we haue deserued but the lawe exacteth also of vs perfect obedience and integritie from sinne in both these respects then we haue neede of Christ. 4. The Apostle saith directly Rom. 10. 4. that Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth that is by faith the righteousnes of Christ in fulfilling the lawe is imputed vnto vs in as full and ample manner as if we had fulfilled the lawe our selues 5. If Christ hath not fulfilled the lawe for vs it would followe that the law remaineth still to be fulfilled by vs which is impossible The contrarie obiections answered Obiect 1. The righteousnesse of faith and the righteousnesse and fulfilling of the lawe are two diuerse things the righteousnesse which we receiue by Christ is by faith therefore not the fulfâ—â—â—ng of the lawe Answ. The righteousnes of the lawe by works and of the gospel by faith are not two diuerse righteousnes for they differ neither in matter as both requiring that obedience which is to be performed vnto God not in forme for the lawe of God is the rule of righteousnes in both they differ in the efficient and worker the legal righteousnes must be performed by man himselfe the Euangelical by Christ in our name and in the ende for the ende of the legal righteousnes is the glorie of man if he could keepe it by his owne strength the ende of the Euangelical iustice is the glorie of God in the setting forth of his mercie So then one and the same righteousnes is both of
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
vnto Antiochus Theos first his daughter Laodice and then afterward his other daughter Berenice they 〈◊〉 two sisters as Appian in Syriac whome Polanus followeth But whether they were sisters or not Antiochus did repudiate his lawfull wife Laodic by whome he had two sonnes Seleucus Callinicus and Hierax but this mariage prospered not for Berenice was slaine by Callinicus which sheweth what is the ende of such vnlawfull marriages and that all leagues and confederacies combined by such meanes can not hold So Ferdinand gaue vnto Sigismund king of Polonia first one of his daughters and after her death an other by the Popes dispensation And in this age the Pope hath dispensed with the like incestuous mariages for the vniting and maintaining of some great houses Polan 5. Observ. Princes that are enemies to the Church shall not long prosper v. 12. But he shall not preuaile Ptolomeus Philopator hauing obtained an exceeding great victorie against Antiochus Megas because he was listed vp in minde and afflicted the people of God profaned the Temple and cast many of them before the Elephants in open shewes he was giuen ouer to a reprobate sense spending his daies in most filthie pleasure and liued not long after such is the ende of those which are enemies to the people of God according to the prayer of the Prophet Dauid Vp Lord disappoint them cast them downe Psal. 17. 13. 6. Observ. There can be no firme peace among the wicked v. 27. They shall talke of deceit at one table Antiochus Epiphanes and Ptolome Philometor made semblance and shew of friendship but it was not in truth such are the truces betweene Princes that professe not true religion as betweene the kings of France Spaine in times past as Sleidan and Gnicciardine note in their stories so the Prophet Isai saith c. 57. 21. There is no peace to the wicked 7. Observ. Peace betweene Princes enemies to the Church dangerous v. 28. His heart shall be against the holy couenant As this peace betweene Antiochus Epiphanes and Ptolome Philometor redounded much to the hurt of Gods people such are the leagues made in these daies betweene the Princes of the Popes faction which tende to the ruine of the Church as Herod and Pilate were made friends by persecuting of Christ. But God shall breake the bonds of all such carnall deuices and not suffer his Church to be troden downe 8. Observ. That we be not dismaied when religion is hindred v. 31. They shall pollute the Sanctuarie As Antiochus Epiphanes caused an idol to be set vp in the Temple and the daily sacrifice to be intermitted so for a while God may suffer his Church to be tried and his seruice to cease as here in England in the daies of Queene Marie when the Churches were defiled with idols but as Antiochus tyrannie continued not much aboue sixe yeares so God shortned those wicked daies which were vnder that time not full out sixe yeares 9. Observ. The ende of the wicked shall be sudden and fearefull v. 45. He shall come to his ende and none shall helpe him As Antiochus was plagued of God for his wickednes and so he died the like ende wicked tyrants shall haue as Psal. 37. 37. Marke the vpright man for the end of that man is peace but the transgressors shall be destroied together c. CHAP. XII 1. The Argument and Method THis Chapter which conteineth the comforts and consolations ministred vnto Daniel is deuided into three parts 1. the conference of the Angel with Daniel to v. 5. 2. of one of the Angels with Christ v. 5. to v. 8. 3. of Christ himselfe with Daniel thence to the ende of the chapter 1. In the first part there are 4. comforts giuen vnto Daniel 1. one is taken from the efficient cause and author of their deliuerance Michael shall stand vp for his people v. 1. 2. in the second place of comfort first the time of trouble is set forth by way of comparison then the comfort is taken from the issue of their trouble they which are found written in the booke of life shall be deliuered v. 1. 3. the third comfort is from the hope of the resurrection they which are not temporally deliuered shall rise vp in the ende vnto life euerlasting Here the resurrection is set forth 1. in generall many that is all shall awake out of the dust 2. in particular there shall be two sorts some shall rise to life some to shame v. 2. 3. of those which rise to life some shall shine among the rest as the brightnesse of the firmament and as the starres v. 3. 4. The fourth comfort is that notwithstanding those troublesome times yet the Church of God shall continue and many shall seeke for the vnderstanding of this booke which to that ende Daniel is bid to seale vp v. 4. 2. In the second part is described 1. the vision that Daniel sawe both the number he sawe two and the site or place of them v. 5. 2. their speach 1. the question mooued vnto whom namely to Christ and what concerning the ende 2. the answer 1. by whom by him that stood vpon the waters 2. in what manner by an oath with the lifting vp of both his hands 3. what he answereth both for the cōtinuance of the time for the end v. 7. 3. In the third part there is 1. Daniels question with the occasion thereof his not vnderstanding v. 8. 2. the answer of Christ partly denying Daniels request the things were secret and sealed vp v. 9. partly giuing him satisfaction 1. concerning the Church wherein is shewed the ende and fruit of their afflictions set forth by the contrarie the frowardnes of the wicked v. 10. and the tearme first 1290. daies then a 1335. v. 11. 12. 2. concerning Daniel himselfe that he should be content with a double promise made vnto him that he should presently after his death rest from all his labours and afterward stand vp in his lot in the resurrection 2. The text with the diuers readings 1. And at that time shall stand vp Michael the great Prince which standeth for the children of thy people and there shall be a time of trouble such as neuer was since there began to be a nation vnto this time and at that time the people shall be deliuered euery one that is found written in that booke in the booke B. G. but the article is prefixed which noteth some speciall booke 2 And many of them which sleepe in the dustie earth V. I. earth of dust H. not dust of the earth B. G. shall awake some to euerlasting life and some to shame and perpetuall contempt not to contempt that they may see alwaies 3 And they which instruct cause to vnderstand H. are teachers V. are wise G. B. are taught or learned L. but the word is in the active shall shine as the brightnes of the firmament and they which bring many turne many B. G. to righteousnes iustifie many H. as the
of the dust of the earth out of the which the Lord shall raise our bodies againe Bulling Secondly in that both good and bad are raised 1. we must consider that all are raised both the one and the other by the power of Christ in common but the righteous are raised vnto life by the peculiar operation of Christ as he is the head of the faithfull 2. the wicked also shall be awaked vp vnto a kind of life for they shall neuer die but liue in continuall torment but eternall life is to be considered two wayes simply and essentially in respect of the creature it selfe as it liueth by the power of the creator so the wicked shall liue and in respect of the habite and affection which the creature hath vnto God the author of life and so the faithfull onely shall liue for euer So euerlasting death is not so called essentially which consisteth in the finall dissolution of humane nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitually and respectiuely because though they liue they haue no communion with the life of grace Iun. in commentar 3. they shall awake to shame and contempt not as the vulgar Latine that they may see alwaies for the word is deraon which signifieth contempt loathsomenesse as it is taken Isay. 66. 24. they shall goe forth and looke vpon the carkases of those which haue transgressed c. and they shall be an abhorring to all flesh like as a stinking carkase is abhorred of all so the wicked then shall be an abomination to God to Angels and men Quest. 11. Of the great glorie which shall be giuen vnto those which instruct others to saluation v. 3. v. 3. They that cause others to vnderstand that is teach others shall shine as the brightnesse of the firmament and they that iustifie many shall shine as the starres These words are diuersely expounded whereas here a reward is promised and they are described also to whom this reward shall be giuen 1. Some doe make the first and the second clause all one in sense but set forth with varietie of words as Pererius thinketh that both the same excellencie of glorie is set forth by the brightnesse of the heauens and of the starres and they are the same which first are said to be wise and vnderstanding and afterward to iustifie many But it is not like that in this prophetiall narration beeing so concise and compendious there should be such a multiplying of words without insinuation of some further sense 2. An other sort doe make a difference both in the reward and in them which shall obtaine it and here 1. by the wise hearted or vnderstanding Carthusianus thinketh to be meant those onely which are sanctified by the spirit of grace neither hauing gifts nor calling to teach others and they onely shall be like the brightnesse of the firmament but they which iustifie others by their doctrine and bring them vnto Christ shall shine as the starres which are the brighter parts of the firmament this sense also followe Osiander and Pappus that doe conclude from hence the diuerse degrees of glorie in the kingdome of heauen 2. Some contrariwise by the first vnderstand those which are teachers of others by the second those that are onely righteous in themselues so Lyranus and the interlinearie glosse before them Theodoret following the Septuag who read and many iust whereas it is in the originall matzedike harabbim iustifying many and these make the brightnesse of the firmament a greater degree of glorie then the light of the starres 3. Some doe distinguish here the persons which shall be rewarded but take the similitude expressing the reward the bright heauens and the starres to expresse the same thing the great glorie of the next life the righteous are likened for their great glorie vnto the cleare azure skie in the day and to the bright shining starres in the night But here also 1. Some by the first vnderstand such as teach and instruct others as preachers and ministers by the other that iustifie such as by discipline and good order are the meanes of the saluation of others as godly magistrates Parents Schoole-masters Bullinger 2. some by the first doe vnderstand the faithfull by the second ministers and teachers Calv. Genevens 4. Some distinguish not the persons but diuerse parts of their office for they are said to teach or cause others to vnderstand for the word is maschill in hiphil which signifieth to cause to vnderstand in respect of the administration of their office in setting forth the truth and making them to vnderstand it and they are said to iustifie others in regard of the worke and effect because by their ministerie faith is wrought in them whereby they are iustified Iun. in commentar 5. But Polanus doth more fitly apply this text vnto martyrs for to their consolation this is specially ministred that should suffer in those troublesome times vnder Antiochus And them he maketh of two sorts some that by the constant confession of the truth and suffering for the same therein by their example did teach others and some beside their constant suffering had by their godly instructions also edified many and this commeth neerest vnto the true sense because as is said this consolation is specially intended for the comfort of the holy martyrs Now further although in this verse the diuerse degrees of glorie are not described yet in comparing it with the former verse the diuersitie is expressed for all the faithfull and righteous as is before said shall rise vnto life but among these faithfull these holy teachers and instructors of others shall shine as the cleare heauens and as the bright stars Quest. 12. How the faithfull teachers are said to iustifie others That this may be the better vnderstood we must consider the causes of our iustification which are these 1. the efficient and principall cause is God himselfe Rom. 8. 33. it is God that iustifieth who shall condemne and the moouing cause was onely the mercie and loue of God toward vs 1. Iohn 4. 10. herein is loue not that we loued God but he loued vs. 2. The materiall and meritorious cause is the perfect obedience of Christ which was either actiue or passiue actiue either the originall and natiue righteousnesse of Christ who knewe no sinne he was without all spot or his actuall obedience through his life in keeping the whole lawe and the commandements of God for vs so that which was impossible to the lawe in vs was fulfilled in Christ as the Apostle sheweth Rom. 8. 2. his passiue obedience was in suffring the most ignominious death of the crosse for vs Philip. 2. 8. he became obedient vnto death euen the death of the crosse and so did beare the curse of the law which was due vnto vs Galat. 3. 13. 3. The instrumentall cause on Gods behalfe is the preaching of the Gospell whereby faith is wrought in vs for faith commeth by hearing Rom. 10. 17. on our behalfe the