controversie 19. Contr. Why the Lord suffereth Antichrist to rage against his Church That is no reason which Bellarmine pretendeth that the Romane Church is by their outward prosperitie knowne to be the true Church and therefore it is giuen vnto them to prosper but these rather are the causes 1. That herein Gods mercie may appeare who for a long time tied vp and bound Saâ—han though for a while he be let loose yet in that vntill the reuealing of Antichrist he was bridled and not suffered hetherto to powre out all his malice against the Church of God it must be ascribed to his mercie 2. The Lord by this persecution vnder Antichrist will trie out the faithfulnes of his seruants that they may be discerned from the hypocrites as it is shewed here in the former verse that diuers were suffered to fall into affliction to trie and purge them both that they might be scuered and purged from hypocrites as the wheat is from the chaffe and drosse and that the Lord also might haue experience of the faithfulnes and constancie of his seruants Hereupon Hyppolitus thinketh that the Martyrs vnder the tyrannie of Antichrist shall be the most glorious Martyrs that euer were in any persecution before which verily may be affirmed of our holy Martyrs that suffered in the daies of Queene Marie in England and then and since in other places for beside that their torments and cruell manner of death were equivalent the cause for the which they suffered was more hard to be iudged of and their enemies more subtle for the Martyrs of the Primitiue Church died for not yeilding vnto most grosse idolatrie of the heathen which was most manifest impietie and their aduersaries were professed enemies to all Christianitie But these latter Martyrs suffered for matters of religion euen controuerted among Christians and their persecutors themselues pretending to be Christians 3. A third reason is that God by the hypocrisie and tyrannie of Antichrist punisheth the sinnes of the world which abounded at the reuealing of Antichrist Hyppolitus thus well setteth forth the iniquitie of those times wherein Antichrist shall come omnes suo arbitratu vivent silij manus inijcient in parentes c. all shall liue as they list the sonnes shall lay violent hands vpon their parents the wife shall deliuer the husband to death the husband the wife masters shall be cruell toward their seruants and seruants shall be stubborne against their masters no man shall reuerence the aged nor haue pitie on the poore then shall enchanters and sorcerie be in force Pastours shall become wolues and Monks shall couet and desire the things of the world c. All these vices and corruptions abounded in the world when Antichrist beganne to shew himselfe and these things are yet practised vnder the Romane tyrannie Wiues doe accuse their husbands and husbands their wiues children the parents and parents the children one brother riseth against an other to put them to death for religion So that for these and other sinnes the hard yoke of Antichristian bondage yet lieth vpon the world And S. Paul sheweth the reason thereof 2. Thess. 2. 11 12. God shall send them strong delusions to beleeue lies that all they might be damned which beleeue not the truth but had pleasure in vnrighteousnes And so those nations which are yet in bondage vnder Antichrist because they desire not to leaue their superstition and vnrighteous liuing but still continue enemies to the truth therefore they are by the iust iudgement of God kept still in ignorance and misbeleefe 20. Controv. That out of this text v. 36. it can not be prooued that the Pope is not Antichrist as Bellarmine intendeth Bellarm. lib. 3. de Rom. Pontiâ— c. 21. goeth about to prooue by diuers arguments out of this text that the Pope can not be Antichrist Argum. 1. Antichrist here described shall doe what he list and exalt himselfe against God as not holding himselfe tied vnto any law nor acknowledging any superiour so doth not the Pope who taketh himselfe to be bound vnto the law and confesseth Christ to be his Iudge and superiour Ans. The Pope confesseth thus much in words but in effect he abrogateth the law of God and so consequently denieth Christ to be his superiour 1. The Pope dispenseth against the law of God which sheweth his superioritie ouer the law Pope Martin the 5. with the aduise of his Popish diuines dispensed with one to marrie his owne sister germane this is committed to writing by Antoninus Florentin summ 3. p. tit 1. c. 11. § quod Papa whome Necolaus Boerius followeth consil 20. vtrum papa numer 26. such were the incestuous mariages of Egypt for Ptolome Philadelphus maried his owne sister Berenice and so did Ptolome Philopator his sister Eurydice whome he killed Ptolome Physcon married Cleopatra his brother Philometors wife in which very case the Pope dispensed with Henrie the 8. to marrie his brother Prince Arthurs wife Likewise the law of God forbiddeth the setting vp of all images to be worshipped Levit 18. 9. which the Pope commandeth euery where to be done The holy Apostle saith that concupiscence is against the law and consequently sinne Rom. 7. 7. But the Pope in his Councell of Trent decreed the contrarie that concupiscence is not vere proprie peccatum verily and properly sinne 2. As the Pope alloweth that which Gods law forbiddeth and condemneth so likewise he forbiddeth that which Gods word alloweth and commandeth As Gods word commandeth obedience to parents but the Pope set Conradus and Henrie against their father Henrie the 4. who warred against him and Henrie depriued him of his Empire and of Christian sepulture Our Sauiour biddeth to giue vnto Cesar the things which are Cesars as homage tribute obedience but Gregorie the 2. forbad tribute to be paied to Leo the 3. for pulling downe of images or any obedience to be yeilded vnto him The Scripture alloweth that they which haue not the gift of continencie should marrie but Calisthus the 3. refused to dispense with the marriage of a certaine Deacon that alledged he had not the gift of continencie for whome also Cardinal Senensis entreated who was afterward Pope called Pius the 2. who writ hereof vnto his friend in these words alterum Papam expectandum qui melior sit that an other Pope must be expected who should be better Boerius loc citat num 20. The Scripture counteth mariage honourable and maketh it free for all men Hebt 13. 4. yet the Pope forbiddeth mariage to his Clergie as a disgrace to their orders 3. And that it yet may more euidently appeare how the Pope extolleth himselfe aboue Christ In the yeare 1447. when Felix was Bishop of Rome who succeeded Eugenâ—us this answer was made by the Cardinal of S. Angel to the Embassadors of Bohemia Siquis non crederet Christum esse verum Deum hominem idem sentiret Papa eum non damnatum â—ri if any did not beleeue Christ to be
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
loue I were nothing Pintus 3. But there are some which are the faithfull seruants and true Prophets of God who haue both the gift of Prophesie with the vnderstanding therof and are also in Gods fauour and in the state of grace such an one was Daniel Quest. 4 v. 1. Why Daniel maketh mention of his name Belteshazzar What the meaning of this name is is shewed before c. 1. quest 28. But Daniel nameth himselfe here Belteshazzar for these cause 1. voluit hoc vaticinium celebre esse per omnes nationes he would haue this prophesie famous among all nations where he was knowne rather by the name of Belteshazzar then by the name of Daniel Calvin 2. by this meanes though he were called by a strange name yet he would make it knowne se non alienum esse à populo Dei that he was not enstranged from the people of God but continued still in their communion 3. And hereby also Daniel intimateth that he was the same man vnto whom the former visions were shewed and the vnderstanding of secret things and so by this meanes this vision was receiued with greater credit and authoritie Polan Quest. 5. v. 2. Why Daniel was so long in heauines 1. Theodoret thinketh this was one cause thereof because all of the Iewes hauing libertie to returne yet many of them beeing in loue with the pleasures of Babylon neglect◠in patriam reditu tanto beneficio vti noluerunt neglecting to returne into their countrey would not vse so great a benefit But if this had beene the cause Daniel would not haue deferred the time of mourning so long for this backewardnesse of the people was knowne in the 1. yeare of Cyrus when the people had licence to returne 2. An other cause of Daniels mourning is supposed to haue beene the remembrance and consideration of so many heauie things as were foreshewed him in time to come to befall his people 3. As also because it was reuealed vnto him to what blindnesse and obstinacie his people should growe as to put to death the Messiah Perer. But if either of these had beene the cause Daniel would not haue put off his mourning so long for the first was signified vnto him in the 3. of Balthazar c. 8. and the other in the 1. of Darius c. 9. But this mourning of Daniel was in the 3. yeare of Cyrus two yeares after 4. Therefore this indeede was the cause the people which were returned had begunne to reedifie the Temple and presently they were hindred by Cambyses Cyrus beeing occupied in warres abroad this hard newes came to Daniel in Persia and therefore he mourneth entreating the Lord that the businesse might goe forward Iun. Polan Oecolampad Pellic. with others Quest. 6. Of the time that Daniel mourned which was three weekes of dayes 1. This is added of dayes by way of distinction because in the former chapter he had spoken of weekes of yeares Polan 2. Some thinke he mourned 3. weeks to signifie the Trinitie gloss interlin but that is too curious 3. Some because the people hauing leaue to returne in the first of Cyrus had deferred their iourney vntill this 3. yeare and therefore Daniel mourneth 3. weeks for euerie yeare a weeke least this negligence should haue beene layd vnto the peoples charge Hugo but this is contrarie to the storie Ezra 2. where it is declared that they beganne to build the Temple in the second yeare therefore they did not put off their returne vnto the third yeare 4. Further Hugo hath an other conceit that as Daniel fasted 21. dayes before the Angel appeared which represented Christ so the Church hath the like vse to fast 21. dayes before the aduent But such superstitious customes are not grounded vpon either precept or example in Scripture superstition was the mother and founder of such inuentions 5. This then was the cause Daniel herein sheweth his constancie not that sorrowe is valued before God by the length of time but Daniel continueth in fasting and prayer expecting still some comfortable answer from God he therefore giueth not ouer vntill he sawe that the Lord graciously inclined vnto his prayer Iun. 6. And in that he fasted 21. dayes in the 1. moneth the 1. day which was the newe moone which they were commanded by the lawe to keepe with reioycing seemeth to be excepted Iun. 7. And whereas within this time they vsed to keepe the Passeouer which was a time also of reioycing it seemeth that in the captiuitie that solemnitie was omitted and so thinketh R. Leui whereupon Theodoret reprooueth the Iewes in his time who vsed to celebrate the Pasch with all the rites and ceremonies thereto belonging wheresoeuer they were whereas by Moses lawe it was onely to be kept in the place which the Lord should chuse Quest. 7. Of Daniels abstinencie v. 3. I ate no pleasant bread In the Hebrewe it is called bread of desries which Theodoret taketh to haue beene common bread because it was desired of all but it rather signifieth some fine pleasant bread such as whitebread or manchet is to browne Vatab. for afterward he speaketh of wine which is a pleasant and principall drinke from the which also Daniel abstained it is not like that for 3. weekes he did eat no bread at all 2. Now in that Daniel the space of 3. weekes refrained the drinking of wine and eating of pleasant bread or meate it seemeth that before he vsed them so that Daniels abstinencie when he did chuse at the first to be fedde onely with bread made of pulse c. 1. seemeth only to haue beene for a time which some thinke was for that he was now in yeares and therefore it was not fit he should vse such a sparing and course diet as he did before or now he was at his owne finding and needed not to be forced to eat any meate that was polluted but might prouide such as he thought best himselfe Lyran. Perer. But this rather was the cause as M. Calvin well noteth that now there was not the like danger as then in eating delicate meates for then they were vsed as baits to corrupt Daniel and winne him from his faith and religion But afterward Daniel elapsus è Diaboli Regis insidijs hauing escaped the snares of Sathan and of the king vseth greater libertie Quest. 8. Of the custome and vse of anointing which Daniel also forbeareth Hierome here writeth that the Persians in stead of bathes vsed to anoint themselues ye◠to besmeare themselues all ouer with ointment as Plinie writeth lib. 13. c. 1. which they did both to defend themselues from the intemperat heat and to keep their bodies in health Lyran. this custome of anointing was verie auncient Plinie in the same place saith it was not in vse in the time of the Troiane warte But that is not so for Diodorus Siculus lib. 2. c. 1. reporteth how a king of Egypt called Miridies allowed vnto his wife for ointment and other ornaments of her bodie
herein applyeth himselfe to their capacitie and as he alleadgeth out of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth incorporate his cause that is speaketh as it were grossely to their vnderstanding such he taketh those speaches to be of the Angel that wrestled with Iacob which was Christ let me alone because the day is risen and the Lord said to Moses Exod. 32. let me alone tht I may destroy them But these speaches are not alike for there God hath to doe with men and so applyeth his speach to their best vnderstanding but here the Angel is helped of Michael which must be taken properly this matter beeing done among the celestiall spirits Then to say that Christ is helped and ayded of the Angels is a verie improper speach and agreeth not with the analogie of faith 4. Bullinger and Calvin thinke that although God could haue protected his people by one Angel yet quo magis testatam faceret curam c. alterum submisit Angelum the more to testifie his care to his Church he sendeth an other Angel to helpe But this is more to the comfort of Gods people when they vnderstand that not onely the Angels fight for them but euen Michael the Prince of the Angels the Sonne of God himselfe protecteth them 5. Wherefore it is the sounder opinion that this Angel was helped non accessione numeri sed virtutis not by the encrease of the number but by the accession of a greater power and strength Iun. Polan for it is sufficiently prooued in the former question that this Michael was Christ. Quest. 24. How the Angel saith he was left with the kings of Persia. 1. The Septuag whom Theodoret followeth read thus whom I left with the kings of Persia that is Michael but the true reading is I remained or was left with the kings of Persia 2. the ordinar gloss which Hugo Cardinal followeth by the king of Persia vnderstandeth Michael but the construction of the text will not beare it for Michael helped him against the Prince or king of Persia. 3. Oecolampad referreth it vnto Christ who is said to remaine in Persia in his members that were captiues there as Paul is said to haue persecuted Christ in his members But the text sheweth that this is giuen as a reason why the Angel came no sooner to Daniel because he remained all that while and was staied in Persia by occasion of the businesse which there fell out the Angel speaketh then of a personall remaining or staying which could in no wise agree vnto Christ who was not yet incarnate and as he is God he is in euerie place at once 4. the most by the kings of Persia doe vnderstand the Angels which were presidents of Persia against whom this Angel striued for the people of God But Rupertus reasoneth against this because Angels are not called kings of countreys and beside he would haue said be remained against rather then with those Angels which did contradict him 5. Therefore Rupertus though by the Prince of Persia before he vnderstood the euil Angel of Persia yet here resolueth that by the kings of Persia must be vnderstood Darius or Cyrus with whom the Angel furthered the businesse for the returne of the people and afterward in the raigne of Assuerus he preuented the mischieuous counsell of Haman against the Iewes and turned it vpon his owne head And this indeede is the right meaning of these words sauing that the Angel speaketh onely of his remaining at this time with the kings of Persia Cambyses and his nobles or Cyrus and Cambyses rather not of his remaining there still as though the charge of that Prouince were committed still vnto this Angel for no such thing can be gathered out of the Scripture that the nations and kingdomes of the earth are assigned to particular Angels as their presidents Quest. 25. Who it is whome Daniel calleth Lord v. 17. 1. Lyranus vnderstandeth it of the Angel Gabriel that spake vnto Daniel before and some thinke that Daniel modestiae causa for modestie sake doth so call the Angel Lord whereas indeede the Angels count the Prophets their fellow seruants Apocal. 22. 8. Vatab. Pintus so also Calvin honorifice cum Angelo locutus est he giueth honourable tearmes vnto the Angel so also Iunius readeth thus how can this the seruant of my Lord talke with that my Lord that is I so weake a man talke with an Angel so glorious Osiander But it is euident that he to whom Daniel spake was an other beside him that stood by the riuer described v. 4. for this that he here speaketh to stood before him v. 16. but the other cloathed in linen stood by the riuer c. 12. 6. Neither is it like that the Angel would haue receiued this submission of so great a Prophet seeing he refused it at Iohns hand Reuel 22. 8. and take him as his seruant whose fellow seruant he was as the Angel saith to Iohn in that place He calleth the Angel afterward Lord which was an honourable saluation vsed among men but seruant he was onely to Iesus Christ. 2. Oecolampadius taketh this to be Christ whose seruant Daniel here professeth himselfe to be and he noteth therein the distinction of persons in that Daniel speaketh to one present of an other absent the seruant of that my Lord. But he thinketh all this to be vttered also by Christ and not by the Angel whereas it is euident that many things here spoken in this conference with Daniel cannot be vnderstood of Christ as that he was sent that he speaketh of Michael which was Christ as an other person beside himselfe in that he saith he was helped and remained in Persia these things cannot agree vnto Christ. 3. Wherefore I thinke rather with Polanus that Daniel turning himselfe to the Angel Gabriel which was before him speaketh of Christ that glorious person which appeared v. 4. as may be gathered by the demonstratiue which he vseth how can the seruant of that my Lord talke with that my Lord that is seeing I am so afraid talking with thee how should I be able to endure to talke with yonder my Lord So it is euidēt that there is an interchange of persons in this chapter as shall further appeare now in the next question Quest. 26. Who it was that had this communication with Daniel in this vision 1. Some thinke that the Angel which appeared at the first in that glorious manner v. 4. hath this conference with Daniel so Hierome in hominis figura videtur Angelus c. the Angel is seene in an humane shape and stretcheth forth a mans hand vnto Daniel that he should not be afraid So also Hugo Cardin. Perer. Pintus Pappus Bullinger Calvin with others But it is shewed before quest 12. that it was Christ not a created Angel which so appeared v. 4. 2. Some thinke that as Christ appeared there so it was he that had all this conference with Daniel and thrice touched him with his hand so
Methodius Eusebius and the falshood thereof is conuinced by this that the Septuagint who liued almost an 100. yeares before that Antiochus did translate this booke into Greeke and Iosephus in his 11. booke Antiquitat Iuda reporteth how Iaddus the high Priest shewed vnto Alexander the great this prophesie of Daniel which foretold of a king that should destroy the Persian Monarchie in confidence whereof Alexander proceeded to that battell and this was 60. yeares before Antiochus 2. The Hebrewes thinke with whom Isidore consenteth that this booke of Daniel of Ezekiel and of the 12. Prophets were written by the wise men of the great Synagogue who were in the time of Ezra 3. But that this booke was written by the Prophet Daniel who was so famous among the Kings of Chaldea and of Persia beside the title of the booke which is called in the Hebrewe sepher Daniel the booke of Daniel our blessed Sauiour doth witnesse the same in the Gospell When yee shall see the abhomination of desolation spoken of by Daniel the Prophet c. Matth. 24. 15. Perer. Osiand Quest. 2. Of the signification of the name Daniel 1. The name Daniel signifieth the iudgements of God or God is my iudge which name was giuen him by the singular prouidence of God for both per eum annntiata sunt iudicia Dei by him the iudgements of God were denounced and declared and God was present with him as his defender and iudge against his aduersaries Bullin 2. Lyranus then is deceiued who thinketh that in this name there is relation to that iudgement which Daniel awarded against the two adulterous Elders which wrongfully accused Susanna for that storie was not of Dauiels writing neither is found in the originall as afterward shall more fully be declared 3. There was another Daniel Dauids second sonne by Abigail who also is called Chileah but he was long before those times 2. Sam. 3. 3. 1. Chron. 3. 1. Quest. 3. Of the kindred of Daniel 1. Hierome in his preface to Daniel writeth that the Septuagint in the beginning of the historie of Susanna which they make the 14. chapter of this booke doe affirme that Daniel was of the tribe of Leui whereupon Bellarmine thinketh that there were two Daniels one of the tribe of Iudah who writ the prophesie the other of the tribe of Leui. But herein Perfrius of his owne sect and societie contradicteth him shewing that neither the Synagogue of the Iewes then nor the Church of Christ now euer acknowledged any more then one Daniel to be a writer of Scripture 2. Dionysius Carthusianus thus remooueth the doubt that Daniel was by his fathers side of Leui by his mothers of Iudah so also Isidore thinketh that Daniel was both of the kindred of the Priests and the kings because it was vsuall for those tribes to match together in Mariage Pererius also reiecteth this as an humane coniecture without any ground of the Scripture Praefat. in Daniel 3. His opinion then is that Daniel was of the kings stocke and that in him and the rest was fulfilled the prophesie of Isaiah to Hezekiah that his sonnes that is his posteritie should be carried captiue into Babylon Of the same opinion that he was ex genere regio of the kings stocke are Bullinger Osiander with others Iosephus also saith that he was of the kinsmen of Zedekiah king of Iudah But this is no necessarie argument for that prophesie might be accomplished in either of the kings stocke as well as in Daniel And Iosephus may be deceiued in this as in the like conceit that Daniel was a gelded man and made an Eunuch so thinketh also Origen their coniecture is because Asâ—penaez to whose care and charge Daniel was committed is said to be the chiefe Sarisim of the Eunuchs but this is no sure argument for Pharaoh Genes 37. is called by that name who had both wife and children Caluin 4. Wherefore concerning Daniels kindred somewhat is certaine that he was of the tribe of Iudah which is euidently expressed c. 1. v. 6. Polan some things are vncertaine as 1. Whether he were of the kings seede for they were of the kings seede and of the Princes v. 3. therefore not all of the kings seede Iun. 2. It is vncertaine likewise that Daniels fathers name should be Zabaa as Epiphanius 3. Or that Bethoron the vpper which first belonged to Ephraim and afterward to the Leuites was the countrie of Daniel as Dorotheus and Epiphanius Quest. 4. Why Daniels kindred is not particularly expressed in the text 1. Some thinke the reason is because this is an historicall rather then a Propheticall booke but this is no good answer for so the booke also of Nehemiah is historicall and yet his kindred is expressed the words of Nehemiah the sonne of Hachaliah 2. Some make this the cause Daniel his kindred was well knowne and therefore it needed not to be expressed So was Isaiahs and Ieremiahs and their kindred well knowne and yet it is set downe in the beginning of their prophesie 3. Neither was this the reason why Daniel inserteth not his name because among the Chaldes he was called by another name Belthazar for c. 10. 2. he saith I Daniel was in heauinesse 4. Pererius saith causam satis idoneam probabilem c. I can finde no meete or probable cause hereof why Daniels genealogie is not expressed 5. Vnlesse this reason may be yeelded that those Prophets haue their kindred expressed which were specially sent from the Lord vpon some message and embassage to his people as Isaiah Ieremiah with the rest not they which onely had visions without any such speciall commission which obseruation notwithstanding doth not alwaies hold for Salomon had no such propheticall commission and yet he is described by his parentage Prov. 1. 1. Salomon the sonne of Dauid Quest. 5. When Daniel beganne to prophesie and at what age 1. Pererius thinketh that Daniel was some 10. yeare old when he went into captiuitie in the third yeare of king Iehoiakim beeing borne as he supposeth about the 25. yeare of Iosias raigne but this cannot be so that Daniel was then so young for 5. yeares after this he expounded Nebuchadnezzars dreame which was the 2. yeare after they stood before the king c. 2. 1. their three yeeres of education beeing expired c. 1. 5. And vpon that occasion Daniel began to be famous for his wisedome celebrated by the Prophet Ezekiel c. 28. 3. thou art wiser then Daniel And before that the same Prophet maketh mention of Daniel for his pietie ioyning him with Noah and Iob of whom the Lord saith that they should onely saue their owne soules they shall neither deliuer sonne nor daughter c. 14. 20. it seemeth then that Daniel was of yeares to haue sonnes and daughters Daniel then within fiue yeares of his captiuitie growing into such fame for his wisedome could not be so very a child as Epiphanius maketh him and
yeare after this was Daniel cast into the Lyons denne as is declared c. 6. 10. The visions in the 11. chap. Daniel had in the first yeare of Darius the visions in the 10. chap. in the 3. yeare of Cyrus which Pappus reduceth to the yeare 3438. but it was the yeare 3427. Bullinger Quest. 7. Of the whole time of Daniels age and time of prophesying 1. Isidorus giueth vnto Daniel an 110. yeares and thinketh he liued vnto the raigne of Darius Hystaspes but this assertion ouerthroweth it selfe for from the third yeare of Iehoiakim when Daniel went into captiuitie vntill the raigne of Darius Hystaspes are counted an 128. yeares vnto the which the age of Daniel beeing added which Pererius holdeth to haue beene but tenne all his yeares will make an 138. Perer. praefat 2. Pappus counteth from Daniels first captiuitie ann 3354. vnto the 3. yeare of Cyrus which he maketh ann 1438. 92 yeares but he is much deceiued for they can come but to 82. yeares for the 3. yeare of Iehoiakim was 8. yeares before Iechonias captiuitie from the which the 70. yeares must be numbred which ended the first yeare of Cyrus then 2. yeare more of Cyrus raigne must be put too which in all make but 82. 3. Therefore Osianders reckoning hath the best ground who iudgeth that Daniel liued an 100. yeares he was 18. when he went into captiuitie in the third yeare of Iehoiakim from whence to the 3. yeare of Cyrus are yeares 82. which beeing added to the former number make iust an 100. yeares Quest. 8. Why Daniel is not mentioned to haue returned with the rest out of captiuitie Iosephus writeth lib. 10. Antiquit. that Daniel built at Ecbatane in media a goodly tower which remained vnto his time so fresh and beautifull as if it had been but lately builded which the Kings of Persia made such account of as that they made it the place of their sepulture and committed the keeping thereof to one of the Iewish Priests but Daniel himselfe was buried at Babylon whereupon this question is mooued seeing Daniel liued vnto the third yeare of Cyrus raigne after the Edict was sent forth for the restitution and returne of the Iewes why that he returned not with the rest To the which it may be answered 1. That Daniel beeing now striken in yeares an 100. yeare old was vnfit in respect of his great age to take so long a iourney 2. Or rather that he remained to be the protector or defender of the Iewes which were left behind in Babylon as many there staied still 3. But of all other it is most like that he was thought a necessarie man to be imployed about the king for the good of his Nation and to helpe forward their cause as Theodoret thinketh that Cyrus was taught of Daniel that prophesie of Isai c. 45. wherein Cyrus is brought in by name that he should procure the deliuerance of the Lords people Quest. 9. Of the times wherein Daniel liued compared with fâ—rrâ—n Curonicles and of the memorable things which happened therein 1. The third yeare of Iehoiakim where Daniel began his captiuitie Pererius thinketh to fall out iust in the 32. Olympiad and the 105. yeare from the building of Rome and the 3. yeare of Cyrus raigne vnto the which Daniel attained he maketh to concurre with the 3. yeare of the 55. Olympiad and from the building of Rome 200. Bullinger accounteth it otherwise the first time which was the 3. yeare of Iehoiakim he maketh answerable to the 3. yeare of the 38. Olympiad and the 125. yeare from the building of Rome the 3. of Cyrus he setteth against the 59. Olympiad and the 209. yeare from the founding of Rome therefore of these things there is no great certentie 2. The memorable things which happened in the time of Daniels captiuitie which Pererius maketh to containe 90. yeares but in iust account they make but 82. yeares as is before shewed were these for within this compasse of time happened three captiuities of the Iewes vnder Iehoiakim Iechonia and Zedekiah with their deliuerance and returne into their countrie three great Prophets were amongst the Iewes Ieremiah Ezekiel Daniel Among the Romanes were kings Ancus Martius Tarquinius Priscus Seruius Tullus among the Grecians flourished the 7. wise men At this time was Craesus king of Lydia among the Chaldeans Nebuchadnezzar of the Medes Cyaxares and Cyrus founded the Empire of the Persians the kingdomes of the Iewes Chaldeans Medes were dissipate and three famous cities Ierusalem Nineueh Babylon destroyed Perer. Quest. 10. Of the excellencie vse and vtilitie of this booke of Daniel 1. This booke is commended by the worthines of the author the Prophet Daniel a man beloued of God to whom he reuealed the mysteries and secrets of his will whom the Prophet for his pietie and vprightnesse ioyneth with Noah and Iob Ezech. 14. 14. and commendeth for his wisdome Ezech. 28. 3. 2. Beside the excellencie of the matter doth set forth the price of the worke 1. First concerning ciuill matters it treateth of the change and alteration of states and kingdomes 2. For Diuine it hath the most cleare prophesies in all the olde Testament of the time of the Messiahs comming 3. Therein are set forth examples of excellent vertues of abstinencie in Daniel of constancie in the three children which were put into the fierie ouen of pietie in Daniels thrice praying in a day vnto his God 4. Therein are contained the heauenly doctrines of the blessed Trinitie of the resurrection of the bodie c. 12. of redemption and remission of sinnes purchased by Christ death c. 9. 5. Many admirable and miraculous things are here set forth as the walking of the three children vntouched in the fierie ouen of Daniels beeing in the Lions denne of the transplantation of Nebuchadnezzer from beeing a king to liue amongst bruite beasts 6. yea therein are conteined all wayes of Prophesying which are either by dreame or vision sensible apparitions or illumination of the mind all which wayes and meanes the Lord vsed to reueale and declare his will to his seruant the Prophet Quest. 11. Of the authoritie of the prophesie of Daniel 1. The Iewes doe derogate much from the authoritie of this booke not counting it among the Propheticall writings of the which there are three opinions 1. Some thinke that the Iewes doe not reiect the prophesie of Daniel but onely count it among the bookes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings for they diuide the olde Testament into the lawe contained in the fiue bookes of Moses and the Prophets which are eight Iosua the Iudges Samuel the Kings Isaiah Ieremie Ezekiel the twelue Prophets and into the holy writings as they call them whereof there are nine Iob Dauid the Prouerbs Ecclesiastes the Canticles the Chronicles Daniel Ezra Ester So Pererius praefat Likewise Hugo Cardinal who maketh two kind of Prophets some that had onely gratiam prophecialem the gift and grace of prophesie others which beside the
Bel a name contracted of Behel which commeth of Bahal which signifieth a Lord Berosus saith this was Iupiter Belus the sonne of Saturne to whom was erected a temple in Babylon with a vast and huge tower in the middes which continued vnto the time of Vespasian the Emperour as Plinie witnesseth lib. 6. c. 26. 2. The second god was the Sunne which they called rach that is a king because he is the chiefe among the planets and the Persians call him Mithra as Iustinus Martyr saith dialog in Tryphon the priests of this idol were called Raciophantae obseruers of the Sunne 3. Their third god was Nego the fire so called of the brightnesse which was carried about among them 4. Their first goddesse was Shacha which was the earth worshipped also of the Romanes vnder the names of Opis and Tellus of the Syrians called Dorcetha In the honour of this goddesse they vsed to keepe a feast fiue daies together in Babylon during which time the masters were vnder the dominion of their seruants this festiuall time was called Shache whereof Babylon was called Sheshach of keeping this feast Ierem. 25. 27. and 52. 41. 5. Their other goddesse was Mulitta which was Venus whose priests were called Natitae or Natophantae the obseruers of faire Venus Polan But the chiefest of their idols was Bel Isay 46. 1. Bel is bowed downe which Iunius in that place thinketh was taken for the Sunne whom the Assyrians and Chaldeans worshipped But he was the same who was called Iupiter Belus Plin. 6. 26. as is before shewed they worshipped the Sunne and the fire beside Quest. 17. Ver. 2. What is to be commended what discommended in Nebuchadnezzar in carrying away part of the vessells of the Temple Ver. 2. With part of the vessels of the house of God 1. Herein he is commended for his moderation that he would not as an insatiable conqueror that came onely to spoile carrie away all the vessels of the temple but contented himselfe with part which notwithstanding was Gods speciall worke so moouing the heart of Nebuchadnezzar that the temple yet standing should not be stripped of all the ornaments Pere 2. In that he put them not to any ciuill house neither enriched himselfe by them but laid them vp in the temple of his god vnde aliquam religionem Deo exhibuit wherein he shewed some reuerence vnto God in reuerencing the vessels of the Sanctuarie gloss ordinar Pere 3. But herein the grosse blindnesse of Nebuchadnezzar appeareth who giueth the honour of this victorie vnto his idols which was onely due vnto God as Habacuk saith they sacrificed vnto their nettes cap. 1. Iun. Quest. 18. Why it pleased God to suffer that the vessels of the Temple should be carried away 1. God thereby would punish the wickednesse and impietie of the Iewes for it is no small iudgement rebus sacris priuari to be depriued of sacred things 2. Herein also the Lord shewed his iust indignation against the sinnes of the people that he would rather abijcere res suas cast off his owne things which were dedicate to his seruice And for the same cause he refused their oblations saying incense is abhomination vnto me Isay. 1. 13. 3. The Lord herein also reproued their carnall confidence thinking that the Temple and the vessels thereof were sufficient defence vnto them therefore the Prophet Ieremie saith cap. 7. 4. trust not in lying words saying the temple of the Lord the temple of the Lord. 4. And by occasion of the transporting of these vessels the Lord shewed his wonderfull and strange workes in Babylon as by the writing of an hand vpon the wall when Baltazar profaned the vessels of the Temple The like worke the Lord shewed among the Philistims when at the presence of the Arke Dagon their idol lost both his head and hands Pere While the kings of Babel did regard with some reuerence the holy vessels they prâ—spered as Nebuchadnezzar and Euilmerodach his sonne but when they grew to be presumptuous and profane in abusing them as Baltazar did the Lord iudged them for their contempt 5. God also hereby signified that he needed not any thing of theirs as any vessels of gold and siluer but such things beeing offred vnto God tended onely to the good of the offerer Pintus Quest. 19. Of Ashpenah the master of the Enuches his name and office V. 3. And the king said to Ashpenah c. 1. there are three parts of the kings charge vnto this Ashpenaz first concerning the transporting and carrying of certaine children of the Kings seede and of other nobles for at this time Iehoiakim the king himselfe went not into captiuitie then what choice was to be made of them both for their kindred and for their qualities of bodie and minde v. 4. and to what ende that they might stand before the king And in the third place order is taken v. 5. for their prouision and diet 2. Concerning the name Ashpenaz it signifieth in the Chalde tongue magistrum obiurgantium the master of the controllers that is the chiefe controller and gouernor of the kings house as Ctesias vseth the word Ashpamitres which signifieth the master or chiefe of the Priests Iun. 3. The kings of the Chaldeans Persians Egyptians at the first vsed Eunuches which were gelded men as their chamberlaines specially for the custodie of their concubines in Hebrew they are called sarisim of saras which signifieth to pull away but afterward the principall officers and seruants to the kings were called by that name as Potiphar Pharaohs chiefe steward or captaine is called an Eunuch that is a Courtier And the Queene of Ethiopia her Eunuch whom Philip baptized was her treasurer Act. 8. the word Eunuch is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chamber and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe they first attended vpon the king in his chamber So this Ashpenaz was a chiefe minister or officer to the king Polan Osian Pin. Quest. 20. Whether Daniel may be prooued from hence to haue beene an Eunuch in the first sense 1. Of this opinion are Iosephus Origen Simon Metaphrastes that Daniel was indeede an Eunuch and in him and the rest of the kings â—eed some thinke that prophesie of Isaiah to Hezekiah to be fulfilled that his sonnes should be Eunuchs in the King of Babels palace 2. King 20. 18. But it is not necessarie as is shewed before to take an Eunuch alwaies in that sense for that name generally is applyed to the principall officers and ministers of the king 2. Some are of opinion that Daniel was called an Eunuch because of his perpetuall virginitie Dorotheus in Sinops Epiphan in vita Daniel so also Damascen lib. 4. de fide orthodex cap. 25. but this may be gainsaied by that place Ezek. 14. 20. that Noah Daniel Iob should deliuer neither sonne nor daughter it may seeme then that they all had sonnes and daughters Pâ—rerius hereunto answereth 1. that by sonnes and daughters here are meant the
instruction and admonition or the signification of some things to come such were the dreames of Pharaoh Gen. 41. and Nabuchadnezzar in this booke c. 2. 4. and c. 4. There are also Diabolical dreames which are wrought by Satan to seâ—â—ce and deceiue for if he can by inward suggestions delude and deceiue the minde he can also as well by vaine dreames and fansies insinuate himselfe to deceiue such were the vaine visions and illusions which he deceiued the priests of Baaâ— by when he went as a lying spirit in the monthes of them all to perswade Ahab to goe and fall at Ramath in Gilead Pappus Quest. 43. Whether there be any diuine dreames 1. Aristotle in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of diuination by dreames denieth that there are any diuine dreames at all he confesseth that there are somnia daemonica dreams demonicall or spirituall but there also he ascribeth vnto nature his reasons against diuine dreames are these 1. If there were any such diuine dreames they should be sent and shewed to the best and most wise and vertuous men and not to men of euery sort as they are 2. If God would teach men he would rather doe it by day then by night 3. Where God instructeth men he doth it plainly and manifestly not obscurely and doubtfully as is the reuelation by dreames 4. Bruit beasts haue their dreames therefore they are not diuine 2. Contra. These arguments are soone answered 1. Such dreames are for the most part shewed vnto good men but not alwaies least they should thinke that by their worthines they had deserued that grace and when it pleaseth God to manifest himselfe by such dreames to other then to the righteous it is for their conuersion or for the common good of his Church such were the dreames which Pharaoh and Nebuchadnezzar had 2. To appoint the Lord to instruct men by day rather then by night is to prescribe lawes vnto him he best knoweth the waies and meanes when and how to speake vnto mens soules 3. Though dreames are in themselues obscure yet God giueth also the interpretation of them as of Pharaohs dreames by Ioseph of Nabuchadnezars by Daniel he leaueth not men in doubtfulnes and suspense as Apollos ambiguous oracles did 4. Beasts haue in deede some kind of dreames namely such as are naturall and caused in the phantasie and sensitiue part but this kinde of diuine and supernaturall dreames they haue not such as was Pharaohs and Nabuchadnezzars dreames and Iosephs Matth. 1. Papp Quest. 44. Whether there be any truth or certentie in dreames 1. As Cicero said that there is nothing so absurd which is not found to haue beene said by some of the Philosophers so some of them haue maintained that all dreames were true and had their certaine signification of which opinion was Protagoras with other Stoikes whose generall opinion was that the truth consisted not in the nature of things but onely in the opinion of men and that some dreames were held to be vaine and friuolous the reason they saide to be this because they are difficult ambiguous and obscure and so are not well perceiued and vnderstood Contra. But this opinion is confuted by the Scriptures beside daily experience which sheweth that men haue many thousand dreames which neuer take effect and if one of a thousand agree with the euent it is accidentall and by some casuall occurrent and not otherwise The Preacher saith in the multitude of dreames and vanities are many words Eccl. 5. 6. he ioyneth dreames and vanities together The Prophet giueth instance of such vaine dreames in an hungrie man that dreameth and behold in his imagination he eateth and when he awaketh his soule is emptie Isa. 29. 8. what is this els but a vaine dreame Such are the dreames of drunken franticke couetous men who dreame of such vaine things as their minde is occupied in such dreames are like the apparitions in the clouds many formes and fashions are there seene which are soone dispersed of the winde and come to nothing 2. Some held the contrarie opinion that no credit was to be giuen to any dreames at all as Xenophanes Caliphonius and the Epicures for seeing all dreames were of the same nature and some were vaine and friuolous all must be held to be so Againe say they if there were any certentie in dreames they must proceede from some certaine causes either God or nature but it is not like Deum obire lectos dormientium that God should compasse mens beds when they are asleepe and cast dreames into their minds and nature is the cause of order but in dreames there is confusion and disorder Contr. 1. All dreames are not of one nature therefore it followeth not if some be vaine that all are 2. Gods prouidence watcheth ouer men both waking and sleeping he passeth not from place to place but beeing in heauen beholdeth all things and doth whatsoeuer it pleaseth him in heauen and in earth 3. Nature worketh certently and orderly when it worketh by certaine and setled causes variable and turbulent causes must bring forth the like effects but true and diuine dreames are most certaine constant and orderly as proceeding from him who is the author of order 3. Wherefore the resolution here is that as there are some vaine and phantâ—sticall dreames procured by mens distempered humours in their bodies or their disordered and vnsetled imaginations in their minde so there are diuine profound and holy dreames as were the dreames and visions by night of Abraham Abimelech Iaakob Laban Ioseph Pharaoh Salomon Nebuchadnezzer Paul Act. 16. 9. which holy dreames and visions had their euident signification and sure effect Perer. Quest. 45. Of the causes of true dreames 1. Plato his opinion was that dreames were procured by spirits who were the mediatours that went between God and man he thought that God himselfe did not meddle with humane affaires but by the mediation and entercourse of such spirits and that by them therfore all dreames were procured But the contrarie is euident that some dreames are wrought onely by naturall meanes as by the multitude of busines in the day Eccles. 5. 2. and where there is any spirituall cause that the Lord himselfe sometime is the agent as it is said God came to Abimelech in a dreame Gen. 20. 3. 2. Aristotle on the contrarie held that all true dreames proceeded of naturall causes but that is vntrue also for the prediction and foretelling of things to come which often is shewed in dreames cannot by any naturall meanes be searched out 3. The Stoikes made three causes of dreames God fatall necessitie and the libertie of the soule which in sleepe is free from all other perturbations Contr. The first cause we allow but not of all dreames but fatall necessitie there is none for then God who is most free should himselfe be tied to such fatall necessitie and connexion of causes and if the freenesse of the soule in sleepe caused such dreames
thinke as is touched in the former question that this was the sonne of Nebuchadnezzar the great brother to Euilmerodach but it is before shewed that there were but two kings of this name Nebuchadnezzar called priscus the auncient and Nebuchadnezzar called magnus the great of these two Iosephus maketh mention the first raigned 21. yeares the second 43. yeares after his computation then after him succeeded not an other Nebuchadnezzar which Pintus thinketh but without any ground to haue beene a generall name to all the kings of Chaldea as Caesar was to the Romane Emperours but his sonne Euilmerodach whom Iosephus calleth Abilamarodachus This Nebuchadnezzar then here mentioned was he which was surnamed the great 2. Some thinke that there was a third Nebuchadnezzar held to be the sonne of Cyrus in whose time fell out the historie of Holofernes and Iudith Lyran. but it is euident in Scripture that no kings of the Persians but onely of the Chaldeans were called by that name 3. Concerning the notation of Nebuchadnezzars name Lyranus hath this narration that he ws so called of this euent beeing a child he was cast out and suckled by a shee-goat vnder a tree in the which sate an owle which a certaine leper passing by wondred at to see an owle set there in the day and by that occasion looking about he espied the child which he caused to be nursed and brought vp So of these three is the name compounded of Nabu which in that language signifieth an owle and chodo a goate and nosor a leper But this seemeth to be a fabulous narration for whereas Nebuchadnezzar the great is imagined to haue beene so called vpon this occasion that is not like because his father was called by that name before him Quest. 3. vers 1. Why he is said to haue dreamed dreames 1. Though he dreamed here but once and in respect of the time had but one dreame yet it is called in the plurall cholmoth dreames not somnium a dreame as the Latine translatour interpreteth because many matters were contained in this dreame it was somnium multiplex one dreame yet consisting of many parts Inn. Polan 2. As also because in that one image which he sawe there were diuers mettals which were types and representations of diuers Monarchies one succeeding another Pappus so that this dreame was diuers both in respect of the matter and obiect thereof and the diuers interpretation and signification of the same 4. Quest. What manner of dreame this was which Nebuchadnezzar had 1. Dreames are either naturall which the mind causeth of it selfe but vpon some occasion or beginning either externall or internall or they are somnia immissa dreams which the minde of it selfe procureth not but are sent and wrought vpon it by some other power and they are of two sorts either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of euill spirits 2. Divine dreames are such as God offreth to the minde and sometime such dreames are shewed to the faithfull as to Iaacob Ioseph Daniel sometime to those which were not of the people of God as to Abimelech Gen. 20. Laban Gen. 31. Pharaoh Gen. 41. 3. Diuine dreames are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is containing some diuination of things hid and secret and afterward to come to passe and they are of two sorts nuda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked visions simply and plainely expressing the meaning scope and purpose of the dreame as that was which was shewed to Ioseph concerning Marie how he should dispose of her Matth. 1. or els they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysticall dreames folded vp in types and figures which cannot be vnderstood without some signification such was Pharaohs dreames of the 7. fat and leane kine and of the 7. full and 7. thinne and lanke cares Gen. 41. 4. This dreame which Nebuchadnezzar had was both a diuine dreame and of this last sort obscure and darke which could not be vnderstood without an interpreter for though Nebuchadnezzars thoughts who was desirous to knowe what should come to passe after him ministred some occasion yet the cause of this dreame they were not but Gods hand was in it as both may appeare by the effect which it wrought his spirit was sore troubled vers 1. As Abimelech also was in a great feare after he had the vision in his sleepe Gen. 20. and Pharaoh was perplexed after his dreame Gen. 41. Polan As also Daniel himselfe telleth the king afterward vers 28. that God himselfe shewed the king what should be in the latter dayes Pap. Quest. 5. Why it pleased God to send this dreame vpon Nebuchadnezzar 1. The Lord did it for Nebuchadnezzars sake that thereby he might be humbled and acknowledge the true God of Israel and thereupon be fauourable to his people whom he held in captiuitie 2. It was done also in respect of Daniel that by this meanes he might be had in reputation and so be exalted for the comfort of the Lords people as Ioseph for the same cause was aduanced in Egypt to be a softer father to his brethren 3. The vse hereof also is generall concerning the whole Church of God that as these fower great Monarchies were dissolued by the power of Christ whose kingdome onely is inuincible so God will destroy the mightie kingdomes and potentates of the earth who shall band themselues against Christ and his Church 4. Gods glorie also herein is set forth to whom belongeth all power and who knoweth all secrets Pap. So also Hugo Cardi. vt Daniele interpretante glorificetur Deus c. that by Daniels interpretation God might receiue glorie and the captiue people comfort 5. Lyranus addeth an other reason specialis Dei prouidentia circa principes magnos c. the speciall prouidence of God is ouer great Princes because the common wealth dependeth of them and therefore the Lord doth often reueale vnto them things to come as vnto Pharaoh the famine which should followe Quest. 6. vers 1. Of the meaning of these words and his sleepe was vpon him 1. The Latine interpreter readeth his dreame fledde from him which reading followe Lyran. Hu. Car. Pere Pin. Pap. Pel. but the word shenah here vsed signifieth sleepe not a dreame and the preposition ghall is not from but vpon or in Lyranus hereupon taketh occasion to shewe the cause of the obliuion and forgetfulnesse of dreames for obliuion commeth of the commotion and stirring of humours which is the cause that children and olde men are so forgetfull terror autem facit magnam humorum commotionem and terror maketh a great commotion and stirring of humors which inuaded Nebuchadenezzar here But this annoâ—ation hath no good ground here because as is before shewed the text spenketh not of the passing away of his dreame but of his sleepe being still vpon him 2. Some reade his sleepe was interrupted or broken off Pagnin or destistuit ipsum his sleepe left him Vatab. Bullinger for so
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
lesse for that were to take God out of the world as either he were carelesse thereof or impotent as not beeing able to guide it but leaueth it to chaunce But the Prophet sheweth that all creatures doe waite and depend vpon God Psal. 104. 27. 7. Doct. Of the mutable state of kingdomes Vers. 22. He taketh away kings he setteth vp kings c. The state then and condition of kings though it seeme to be least subiect to change of all other callings vnto men yet God the king of kings can turne and winde them at his pleasure the preacher saith that out of prison one commeth to raigne when he that is borne in his kingdome is made poore Thus Balthazar Cyrus Alexander Caesar Pompey soone lost both their kingdomes and liues Pere And as these auncient kings and kingdomes were soone ouerturned so it is still Anno 1523. Christierne king of Denmarke with Isabel his wife sister to Charles the fift was driuen out of his kingdome and realme and died in prison when he had liued 27. yeares in captiuitie Anno 1567. Iohn Duke of Saxonie was depriued of his dukedome and carried captiue to Maximilian the Emperour Anno 1568. Ericus king of Suetia the sonne of Gostavus was deposed from his kingdome and died in prison And as God pulleth downe kings so he setteth other vp Matthias Hunniades was taken out of prison to be a king So was Elizabeth our Late renouned Soueraigne succeeding her sister Marie Anno 1577. Ioannes king of Suecia was from the prison aduanced to be king Polan 8. Doct. A good King hath many carefull thoughts of his kingdome and commonwealth Vers. 29. O King when thou wast in thy bedde thoughts came into thy minde This great king euen in the night thought of his kingdome what should befall it after his dayes euen the care thereof made him he could not sleepe Bulling he was not addicted altogether to his ease and pleasure as Balthazar who the same night that the citie was taken gaue himselfe to eating and drinking Dan. 5. Like vnto this Nabuchadnezzar was the great king of Persia Assuerus who when he could not sleepe caused the Chronicles to be read vnto him Ester 6. 1. 9. Doct. Of the kingdome of Christ as he is God and as he is Mediatour God and man v. 44. The God of heauen shall set vp a kingdome The kingdome of Christ is either his naturall kingdome which he had from all beginning togither with the Father and the holy Ghost which is called the vniuersall kingdome whereby he ruleth in heauen and earth which kingdome as he assumed not so he shall neuer lay it downe There is also regnum donativum the kingdome which is giuen to him of his Father as he is Mediatour God and man whereof he speaketh Matth. 28. 18. All power is giuen vnto me is heauen and earth this is that speciall and particular kingdome which he exerciseth more specially in his Church in protecting and defending the same against all the enemies and aduersaries thereof This kingdome giuen vnto Christ is likewise considered two waies it is either the kingdome of grace whereby he guideth his Church in this world directing them vnto euerlasting saluation or the kingdome of glorie in the next life when he hath brought his Church and companie of the Elect vnto euerlasting saluation in heauen there to raigne for euer Polan 10. Doct. Daniels prophesie of Christs euerlasting kingdom containeth the whole summe of the Gospel v. 44. A kingdome which shall neuer be destroied c. This euerlasting kingdome of Christ resting not in his person alone but beeing communicated to all his members comprehendeth the whole summe of Euangelicall doctrine for the Elect cannot raigne for euer with Christ but death must first be destroyed and sinne the cause thereof the bodies also of the Saints must rise againe from death so then in this prophesie of Christs euer-during kingdome is included the faith of remission of sinnes of the conquest of death and of the resurrection Bulling Melancth 11. Doct. Of the certentie of our saluation v. 44. And it shall stand for euer As Christs kingdome is sure and cannot be shaken in himselfe so neither can it haue any alteration or change in his members Christus tam in se quam in suis membris citra vllum mutationis periculum dominatur Christ as well in himselfe as in his members doth rule without any feare or daunger of change Calv. for he hath made vs partakers of his kingdome by faith by which we stand for he by his grace is able to make vs stand of our selues by nature we are changeable euery moment but by the power and grace of God our state in Christ is certen and vnchangeable as S. Peter saith We are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 1. 5. 12. Doct. Religion ouerthroweth not the policie and forme of Commonwealths v. 48. He made him gouernour ouer the whole prouince of Babel Daniel beeing made a chiefe gouernour in Chaldea did no doubt iudge the people according to the lawes of the countrey which differed much from the politicall state of the Israelites by the which it is euident that necessarily euery countrey is not now tied to the iudicials and policie of Moses neither is religion an enemie to the forme of gouernment in Commonwealths beeing grounded vpon equitie Papp for the Apostle saith The powers that be are ordained of God Rom. 13. 1. wheresoeuer and howsoeuer the administration and gouernment beeing iust and equall 5. Places of controuersie 1. Controv. That the Scriptures should be extant in the vulgar and knowne tongue v. 4. Then spake the Chaldeans to the King in the Aramites language This tongue not much differing then from the Chalde was the knowne and vsuall language wherein they spake that they might be vnderstood of all Afterward the Greeke tongue was generally vsed and therefore Ptolome caused the Scriptures to be translated into the Greeke tongue and the Apostles writ the new Testament in the same language This euidently sheweth that the Scriptures should be set forth to the people of God in such a tongue as they know and vnderstand and hereupon Iustinian appointed that Bishops and other Ministers should vse such a tongue in the administration of baptisme and of the Lords Supper which was knowne and vnderstood of all The Romanists then are too blame which cause the Scriptures to be read publikely in an vnknowne tongue and though vpon better aduisement they haue thought good to set forth a vulgar translation of the Bible yet they allow not priuately euery one to vse it 2. Controv. That prayer must onely be made vnto God v. 18. That they should beseech the God of heauen God onely then must be praied vnto who is called the God of heauen because he is the creator thereof that is the seate and habitation of his glorie from thence he seeth
all things and reuealeth secrets and from heauen he sendeth all good things Angels and Saints haue no such title they are not gods of heauen they neither create it nor can they from thence reueale secrets or send downe heauenly graces therefore they are not to be inuocated or called vpon Polan Bulling 3. Controv. That prayer is not meritorious but grounded onely vpon Gods mercie v. 18. For grace or mercie in this secret All our prayers then must lay their foundation in Gods mercie that he would first forgiue vs our sinnes and then freely and gratiously conferre vpon vs such things as we aske Polan then the seruants of God doe not place any merit or worthines in their prayers Bulling which is the opinion of the Romanists that the prayers of the Saints are meritorious for first our prayers tend altogether vnto our good God receiueth nothing thereby as Iob. 33. 11. Elihu saith If thou be righteous what giuest thou vnto him or what receiueth he at thine hand there can not be any desert where he is not benefited or furthered at whose hands we should deserue Againe that which should merit at Gods hand must be perfect and absolute but in our prayers there are many wants and imperfections Rom. 8. 26. We know not what to pray as we ought 4. Controv. That matrimonie is no sacrament v. 18. Whereas the word raza is by the Septuag here translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mysterie or secret and so also read P. A. V. I. with others the Latine translateth a sacrament and yet in the next v. he retaineth the word mysterie whereupon it is euident that in the vulgar Latine translation the word sacrament is diuersly taken not alwaies for the sacramēts of the church properly so called but for any mysticall or secret thing as here the interpretation of this dreame which Daniel prayeth for he calleth a sacrament that is a secret or mysterie Therefore it is but a weake collection of the Rhemists and of other Romanists vpon the Latine text which readeth Eph. 5. 32. This is a great sacramēt to inferre thereupon that mariage is a sacrament for they might as well conclude here that this Image which Nabuchadnezzer saw in his dreame was a sacrament 5. Controv. That the Saints merit not v. 23. O thou God of my fathers c. Pintus hereupon giueth this note that Daniel in his thanksgiuing maketh mention of his fathers Abraham Izaak and Iaakob that he should not seeme to attribute this thing onely to himselfe which he obtained of God sed potius illorum insignium virorum meritis institiae but rather to the merits and iustice of those excellent men c. Contra. Whereas Daniel maketh mention of his fathers he doth it not as relying vpon their worthines or merits for he groundeth his prayers onely vpon Gods grace and mercie v. 18. but for these two causes 1. he remembreth the promise and couenant which God had made to and with their fathers to be their God and the God of their seede which promise the Lord gratiously performed now in granting Daniel his request Polan 2. because they were worshippers of the true God hereby he excludeth all false gods whome they worshipped not Genevens 6. Controv. v. 21. That the Pope hath no power committed vnto him to put downe Kings v. 21. He taketh away Kings This beeing here by Daniel ascribed vnto God as his peculiar worke to remooue Kings from their thrones and to plant others in their place the arrogancie of the proud Bishop of Rome is made manifest to all the world who taketh vpon him Gods office to depose and set vp kings at his pleasure Polan As Platina writeth of Gregorie that he vttered these presumptuous words Nos nos imperia regna principatus quicquid habere mortales possunt auferre dare posse c. That we euen we haue power to take away and giue Empires Kingdomes principalities and whatsoeuer mortall men haue Thus Iulius 2. gaue the kingdome of Navarre to the Spanish king because he tooke part with Lewes the 12. king of France likewise the Bishop of Rome stirring vp Matthias king of Hungarie against the Hussites of Bohemia promised him quicquid Boemiae etiamsi totum regnum caperet suae fore ditionis that whatsoeuer in Bohemia though it were the kingdome should belong vnto him This sheweth the presumptuous insolencie of that proud Sea to challenge that right and power which belongeth onely vnto God 1. Kings onely are to be deposed by him from whome they receiue their power and authoritie but that they haue from God as the Apostle saith The powers that be are ordained of God not of the Pope therefore by him they are not to be deposed 2. The Pope himselfe is subiect to the Emperour as the same Apostle saith Let euery soule be subiect to the higher powers he therefore hath no superioritie ouer them 7. Contr. That the Pope can not be Christs Vicar generall in earth v. 44. The God of heauen shall set vp a kingdome This kingdome of Christ is no visible but a spirituall and vniuersall kingdome thorough the world wherein though he vse Ministers as Apostles Prophets Pastors Doctors to reconcile men vnto himselfe by the preaching of the Gospel yet Vicar generall he hath none 1. The embassage which Christ hath committed to his Ministers in his stead is to reconcile men by the preaching of the word as the Apostle saith We are Embassadors for Christ c. we pray you in Christs stead to be reconciled vnto God But the Pope can not in Christs stead reconcile men vnto Christ but this is the dutie of seuerall Pastors and Ministers who are in Christs stead and as his vicars to beget men vnto the faith Polan one man alone vnlesse he were of infinite power can not suffice to execute this embassage of reconciliation through the Church 2. Christs kingdome is eternall the kingdome of the Pope is temporall he therefore can not be Christs Vicar in his eternall kingdome Osiander 3. Christs kingdome is spirituall the Popes is externall he therefore can not be Christs Vicar in his spirituall kingdome 8. Controv. That the time of Christs comming to iudgement can not be gathered from Daniels prophesie v. 44. Some doe make this coniecture that seeing the kingdome of Christ should be raised vp toward the ende of the fourth Monarchie which they suppose to be the Romane Empire which is now decaied and almost at an ende they would hence gather that the comming of Christ is at hand Contra. 1. If their meaning be that Christs comming is nearer at hand then before that is most certen if that a small time remaineth in respect of Christs euerlasting kingdome it is confessed but if they would hence prooue that the comming of Christ is now presently to be expected because the Romane Monarchie is at an ende they are deceiued because they build this collection vpon two vncertenties 1. this fourth Monarchie is
hope of the kings fauour and of great rewards entised nor yet by feare of punishment terrified from their profession Nay they would not so much as admit of any deliberation in so euident a matter As Cyprian when he was required to take some time to pause and consider with himselfe what he would doe vttered that worthie saying In re tam certa nulla deliberatio in a matter so certen there neede no further deliberation So these here answer that they tooke no care how to answer the king according to that saying of our blessed Sauiour Mark 13. 11. When they lead you and deliuer you vp take ye no thought afore neither premeditate what ye shall say but whatsoeuer is giuen vnto you at the same time that speake c. 5. Doct. Of the difference of temporall and eternall promises v. 18. But if not be it knowne vnto thee c. Although God should not deliuer them out of this temporall daunger yet they would not leaue their profession for they knew that God beeing able to deliuer them yet he might not shew his power at this time for some causes best knowne vnto himselfe There is a double kind of deliuerance one from euerlasting death which we are absolutely sure of without any condition there is a deliuerance from temporall daunger which we are assured ordinarily no otherwise of then it pleaseth God and as he seeth it may stand best with his glorie and our good In such temporall cases the Apostle teacheth alwaies to presuppose this condition If the Lord will 6. Doct. Obedience is not to be giuen vnto Magistrates in all things v. 22. The flame slew those men c. Because these tormentors and executioners did yeild obedience vnto the king in a wicked and vniust thing they are worthily punished God commandeth obedience vnto princes but not against himselfe so after this manner the two captaines with their fifties whome the king sent to take Elias were destroied with fire from heauen Our Sauiour saith in the Gospel that if the blind lead the blinde they shall both fall into the ditch both of them not onely the captaine and ring-leader but he also that is seduced and misled Bulling 7. Doct. Of the certentie of the resurrection v. 27. Not an haire of their head was burnt c. Tertullian collecteth from hence that if God by his power preserued euen the garments of these men and the haire of their heads from the fire much more able is he to preserue the bodies of his Saints from euerlasting and finall corruption and to raise them vp at the last day hence then he concludeth Dominum potentiorem omni corporum lege c. that God is of power and might beyond the law of corruptible bodies And in that one haire of theirs was not burnt here is verified that saying of our blessed Sauiour Matth. 10. 30. All the haires of your head are numbred c. 8. Doct. The maintenance of true religion belongeth vnto the ciuill Magistrate v. 29. Therefore I make a decree Nebuchadnezzer here maketh a seuere law against those which should blaspheme the true God whome these three worshipped whereupon Augustine inferreth well that it belongeth vnto the Magistrate to be conseruators and preseruers of true religion poenam capitalem constituit in eos qui Deum illorum invenumblasphemarent c. he appointeth a capitall punishment against them which did blaspheme the God of those young men c. The Apostle saith that the Magistrate is the minister of God to take vengeance on him that doth euill Rom. 13. 4. Therefore heretikes and blasphemers who are euill doers are to be censured and punished by ciuill lawes as well as other malefactors 5. Places of controversie 1. Controv. That an image vsed for any religious vse and an idol are all one v. 1. Nabuchadnezzer made an image of gold The word is tzelem which the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and image so also Pagnin Montan. Iun. and yet it was a plaine idol Here then appeareth the vanitie of that curious and friuolous distinction of the Romanists betweene an image and an Idol as though an image should be onely the true similitude of a thing an idol the representation of a thing which is not as were the idols of the heathen for this great idol represented no speciall person it was erected for the honour of their gods yet is it called an image see more of this question Synops. Cent. 2. err 42. 2. Controv. Against the adoration of Images 1. Hierome vpon this example of these young men that refused to fall downe before Nabuchadnezzers image thus inferreth Cultores Dei statuas adorare non debent c. the worshippers of God must not worship images therefore they which worship the images of Emperours doe that quod tres pâ—eri facere noluerunt which these three children would not doe Pererius here answereth that Hierome speaketh against the worshipping of the Emperours images not of Saints and of giuing diuine adoration vnto them after the manner of the Gentiles Contra. 1. If it be vnlawfull to adore the images of men liuing much more of them that are dead A liuing dogge is better then a dead lyon Eccles. 9. 4. 2. Hierome speaketh not of adoring images as gods but simply of adoring them for the Gentiles did not hold their images to be their very gods but onely representations of them and therefore in the same place Hierome noteth these as two distinct things Deos coli imagines adorari quod vtrunque servis Dei non conuenit for the gods to be worshipped and the images to be adored both of which doe not beseeme the seruants of God 2. Lactantius vrgeth these reasons against idolatrie 1. Imago hominis tum videtur necessaria cum procul abest c. the image of a man is then thought to be necessarie when he is absent and farre off but then it is superfluous when he is present and at hand But the Spirit of God beeing euery where dispersed can neuer be absent therefore an image of God is alwaies superfluous lib. 2. Institut c. 2. 2. Images are but the portraitures and pictures of men now it is inconuenient vt simulachruÌ„ hominis à simulachro Dei homine adoretur that the image of a man should be worshipped of man who is the image of God l. 2. instit c. 18. 3. Worshippers of Images doe offend in these 3. things 1. in worshipping that which is not God for the images and idols which they worship are not gods so Ierem. c. 2. chargeth the Israelites because they digged vnto them pits which could hold no water 2. They offend quando colitur Deus sed non solus when God is worshipped but not onely as the Israelites in Elias time serued God and Baal together which he calleth an halting betweene two opinions 1. king 18. 3. Though they intend Gods worship onely yet they sinne in worshipping him after an other
hath an other exposition that hereby is signified that Nebuchadnezzar was aduanced from low degree vnto the kingdome and that he was per humilitatem restitutus restored againe by humilitie 3. But the vse is rather more generall that by this deposing of Nebuchadnezzar so great a king men might learne that all kingdomes are at Gods disposing seeing many times most base men haue beene aduanced to the kingly dignities and so as Caluin well noteth hoc non tantum in vno Rege contigit c. this hath not fallen out onely in one king It is notorious that among the Romane and Greeke Emperours some had beene â—eateheards as cruell Maximinus some swineheards as Iustinus the father of Iustinian Quest. 20. Why Daniel held his peace for the space of an houre Diuerse reasons may be yeelded of this silence of Daniel 1. Some thinke that in this space Daniel praied vnto God for the interpretation of the dreame as Theodoret saith prime ostendenda erat humana infirmitas c. first humane infirmitie was to shewe it selfe and then inspired grace to be manifested c. so thinketh Dyonis Carthusi intra hanc horam fuisse ei ostensam c. that in this space was shewed vnto him the interpretation of the dreame se totum ad Deum extulit cum pijs precibus he lifted vp his prayers vnto God Pint. feruids Dominum orauit c. he earnestly besought the Lord. Bulling 2. But this seemeth not to haue beene all the cause for it is said Daniels thoughts troubled him not because he was afraide of the king â—â—d dolebat pro eo he grieued for him of whom he had receiued such honour Hierome so also Lyran. Iun. Polan for the holy prophets had a double affection when they declared Gods iudgements ex vna parte condolebant miseris hominibus on the one side they pitied those miserable men to whom the iudgements were denounced deinde intrepide pronuntiabant yet they pronounced them without feare Caluin And this seemeth to haue beene the cause of this pause which he made the greatnesse of the iudgement which was determined and for that it greiued him for the king of whom he had beene so honoured because the king encourageth him to proceede whatsoeuer the dreame was 3. Vtilis etiam fuit regiscunctatio c. and in this behalfe also this stay of Daniel was profitable to the king that he might be more desirous to heare the truth Oecolampaid Pelli This vse the king might make thereof but this was not the cause which mooued Daniel Quest. 21. v. 16. In what sense Daniel wisheth this dreame to the kings enemies Daniel should seeme herein to pray against the will of God which had so decreed against Nebuchednezzar and beside it might be thought against charitie to wish such things vnto those whome he knewe not who might some of them be better then Nebuchadnezzar 1. Some thinke therefore that Daniel by this speach onely sheweth the great calamitie which should befall him such as we vse to say a man wisheth to his enemie Bulling which was the cause he was so loath to open the dreame because it pretended such heauie things but it is euident by Daniels troubled thoughts that he was indeede sorie for the king and wished that euill farre away from him 2. Dyonis Carthusian answereth that this euill which he wished vnto the kings enemies might ad salutem animae proficere be profitable vnto them for their soules health and therefore this wish was not vncharitable But it might as well haue beene for the health of Nebuchadnezzars soule he should not then haue wished it from him 3. Some thinke that it was rather ciuilis salutatio then precatio ex fide a ciuill kind of salutation then a prayer of faith which it was necessarie Daniel should vse to insinuate himselfe Iun. in commentar 4. But it was more then a ciuill salutation for indeede Daniel desired averti tam horriâ—ilem poenam à regis persona such an horrible punishment to be turned away from the king Caluin whereupon Polanus also noteth that we should euen pray for our enemies as Daniel did for Nebuchadnezzar who was an enemie to the people of God and held them in captiuitie 5. But Daniel herein went not against the decree of God for he thus prayeth praesupposito beneplacito diuino presupposing if it were Gods good pleasure Dyon Carthus so also Pintus he knew Dei minis promissionibus haerere suas conditiones that certaine condions were annexed to the threatnings and promises of God Iun. for otherwise Daniel in vaine afterward had giuen counsell vnto Nebuchadnezzar here to preuent this calamitie see further quest 29. Quest. 22. That at yrannicall gouernement is better then an anarchie or no gouernement V. 19. It is thou O king that art great and mightie 1. though Nebuchadnezzar were a Tyrant as both appeareth by his crueltie against the Iewes in destroying their citie both burning the Temple and putting the people to the sword as also by his fierce rage shewed against the Chaldeans whom he vniustly caused to be killed cap. 2. because they could not tell him his dreame which he had forgotten yet he is compared to a goodly tree which gaue meat and shadowe vnto the foules and beasts So that although Tyrants and cruell gouernours seeke to extinguish all equitie and iustice Deus retinet illos incomprehensibili modo God holdeth them in after a secret manner that some profit commeth by their gouernement Caluin As the heathen Emperours of Rome though they were cruell yet ordained good politike lawes as may appeare by the constitutions of Alexander Diocletian and the rest as are extant in the Code 2. Whereas when there is no gouernement but euery one doth what they list there is a confusion of all things a corruption both of manners and religion as appeareth in the time of the Iudges when as there was no king in Israel they followed what religion they would Iudg. 17. 6. and they liued as they would themselues without either feare of God or man as appeareth by the sinne of the men of Gibeah against the Leuites wife Iudg. 19. Quest. 23. v. 10. What is meant by hewing downe the tree 1. If but one or two branches had beene cut off yet the rest remaining would haue flourished still and so the losse should not haue beene so great As in a commonwealth when one noble man of account or one of excellent learning or vertue dieth and is taken away though it be a losse or hinderance yet the countrey is not vndone others may rise vp in his place as when Sulpitius that eloquent orator among the Romanes was slaine yet Cicero succeeded in whom that want was supplied And if a king loose one citie in his kingdome yet he may comfort himselfe in the rest But Nebuchadnezzar at once should loose all his great and large dominion and be stripped of his regall dignitie The Duke of Florence gaue for his ensigne a
an other aboue that of the same height vntill they came to the eight Diodorus saith it was so high that the Chaldeans thereon made obseruation of the starres toward the east and west Curtius saith that this tower of Babylon had 20. stadia or furlongs in compasse the foundation whereof was 30. foot deepe in the ground By these euidences it appeareth that this Babylon was a citie of huge bignesse and therefore the king calleth it here great Babell Niniue had beene as great a citie or greater beeing 60. miles in compasse the walls were an 100. foote high and the towers 200. whereof there were an 150. but Niniue was now much empayred and decayed and Babylon was made the chiefe citie of the kingdome Quest. 36. Whether Nebuchadnezzar were the builder of Babel Ver. 27. Which I haue built for the house of my kingdome c. 1. There are diuerse opinions hereof who should be the builder and founder of Babel Moses saith that Babel was the beginning of Nimroths kingdome Gen. 10. 10. Alexander Polyhistor in Eusebius out of Eupolemus saith that it was built by the gyants after the flood Alphaeus maketh Belus the founder thereof as Eusebius saith the most of the Grecians doe giue the honour thereof vnto Semiramis the wife of Ninus as Herodo lib. 1. Diodo lib. 3. Strabo lib. 16. Iustine with others Iosephus out of Berosus maketh Nebuchadnezzar the builder of Babel and therfore findeth fault with the Greeke writers for ascribing it vnto Semiramis 2. But all these may easily be reconciled 1. Nimroth is held to be the same who of forreine writters was called Belus for this Belus was the first that brought in idolatrie as Cyril saith and so was Nimroth for hence it is that most of the idols of the Gentiles tooke their name from Bel as the first founder of them as Belial or Baal the God of the Sidonians Beelzebub the god of Ekron Beelphegor the god of the Moabites Numb 25. Baalsamen the idol of the Carthaginians as Augustine saith so then it may well stand togethet that Nimroth and Belus beeing both the same man as is more at large shewed elsewhere were the founders of Babylon 2. And seeing Ninus was the captaine and chiefe of the Gyants they might be assistant vnto him in building of the tower of Babel and he a tingleader vnto them 3. It may also verie well agree that Nimroth or Belus laid the first foundation of Babylon which was enlarged by Semiramis 4. And afterward when the Kings of Assyria left Babylon made Niniue the cheife citie of their kingdome by this meanes Babylon was decayed and lay waâ—t which last of all was reedified and beautified by Nebuchadnezzar who as Iosephus out of Berosus writeth in these fiue works added to the buildiug of Babylon 1. he repayred the old citie and the temple of Belus 2. then he built a new citie adioyning vnto it 3. he compassed each of them with three walls for defense with towers and gates 4. then he built a most sumptuous palace next vnto the Palace of his father and finished it in 25. dayes 5. he made certaine artificiall rockes and mountaines with orchards and gardens vpon them to satisfie the desire of his wife who beeing a Median desired to see such hillie prospects after the manner of her countrey Because Nebuchadnezzar then had so enlarged and beautified the citie he maketh himselfe the builder of it Quest. 37. Of Nebucadnezzars pride in saying which I haue built for the house of the kingdome Nebuchadnezzars pride diuersely appeareth 1. because he thinketh that by his owne power and strength he had raised those great buildings as though by his owne witte and strength he had attained vnto that power riches to be able to compasse such great works whereas it is said in the Psal. 126. 1. except the Lord build the house they labour in vaine that build it Caluin 2. he considered not how to compasse such a great worke innumerorum pauperum facultates exhausit he had wasted the substance of a number of poore and wearied their bodies Oecolamp 3. He robbeth his father and auncestors of their due praise who had builded much before him he taketh all to himselfe Polan 4. then he sheweth his contempt against God as though he should haue said hauing now made Babylon inuincible as he thought quis inde me posset deijcere who can cast me out of it no not God himselfe Lyran. Iun. 5. then he addeth further he built it not for Gods honour but his owne he neither respected Gods glorie nor the good of the commonwealth but his owne fame and magnificence Osiand Caluin 6. whereas the Septuag readeth as he walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the temple Eudoxius is of opinion that the king would haue beene counted for a God Oecolampiad 7. But the kings great securitie appeareth herein deambulat otiosus he walketh idlely as though in such a great kingdome there had been no businesse for him and he museth of nothing but his owne greatnesse Pellican 8. nemo interrogat c. â—pse primus suâ— encomia decantai no man asketh him any question he first soundeth out his owne praise wherein he bewraieth his vanitie and selfeloue Oecolamp Quest. 38. v. 28. What manner of voice it was which came downe from heauen 1. The Lord dealeth with Nebuchadnezzar by degrees first he spake vnto him by dreame then by the voice of his Prophet and seeing he was not mooued by any of these now the Lord thundreth from heauen 2. This voice was not spoken in Nebuchadnezzars eare but in the hearing of all that stood by Iun. vt Dei vindicta intelligatur à populo that all the people might see and vnderstand how the Lord tooke reuenge of him for his pride Lyran. 3. And it commeth from heauen both to shewe the authoritie and power the voice came from heauen quasi quoddam pondus deijciens eius superbiam as a mightie weight pressing downe his pride Lyran. as also the certaintie that those things beeing pronounced from heauen should vndoubtedly come to passe Iun. 4. And this voice commeth of a sudden euen while that proud speach was yet in his mouth to shewe that God neuer punisheth without cause and that all his iudgements are iust Bulling and further to testifie that such as abuse Gods long suffering and patience as Nebuchadnezzar here did shall suddenly be cut off and that when men are come to the height of pride the Lord will no longer forbeare Polan Quest. 39. The summe of the sentence denounced against Nebuchadnezzar 1. The circumstances of the sentence are described 1. the time that the voice came while Nebuchadnezzar was yet in speaking 2. the manner it was vttered by a voice 3. the place from heauen 4. the person to whom to Nebuchadnezzar by name by the which he is conuented as before his superiour Iudge his title is added O king to taxe him for
among the Medes in the meane time Niglasar and his sonne Labosardach after him a while vsurped the kingdome and after that Balthazar was restored So that Balthazar was in deede the right nephew of Nabuchadnezzer yet called his sonne according to the phrase of Scripture see before quest 2. Quest. 22. Of the Queenes oration to the King It consisteth of 4. parts 1. the salutation O King liue for euer whereby shee doth insinuate her selfe 2. the proposition which containeth the drift and scope of her speech that he should not be troubled v. 10. 3. The narration followeth containing a reason why he should not be troubled because there was a man found in his kingdome who was able to reueale this secret In this narration three things are expressed 1. a description of Daniel by his gifts 2. the experience of his gifts in the daies of Nabuchadnezer which were three light or illumination by Gods spirit vnderstanding in the apprehension of those things which were reuealed and wisdome in wisely and fitly applying the same 3. then the approbation of his gifts and publike testification by his aduancement he was set ouer all the wise men 4. The fourth part is the conclusion that Daniel might be sent for to interpret the kings vision with a repetition of the argument taken from his sufficiencie and abilitie which consisted either in his gifts which are the three before named an excellent spirit called before light vnderstanding and knowledge called before wisdome or els in the exercising and vse of these gifts specially in the expounding of dreames more generally in declaring hard sentences and most generally of all in declaring any manner of doubts or hidde matters v. 12. Quest. 23. Of the excellent wisdome and other princely parts in this old Queene 1. In that shee came in vpon this occasion to the banket not hauing beene there before therein shee was an example of great temperance and sobrietiâ— in not beeing present at this riotous seast Polan 2. her wisedome appeareth in the whole course of her speach she saluteth the king with louing words to insinuate her selfe therein also giuing an example of due reuerence to be yeelded vnto kings Bulling 3. she is sola admiratrix viriutum Danielis found to be the onely admirer of Daniels gifts Oecolamp and setteth him forth as one excelling all other in the gifts of wisedome and vnderstanding 4. And beside in making mention of Nebuchadnezzar a prince of great wisedome and iudgement who aduanced Daniel for his excellent wisdom ostendit eum nimis crasse arrare she sheweth that he greatly erred in neglecting such an excellent man in his kingdom and seeking satisfaction of others where it was not to be found Calvin herein then appeareth her faithfulnesse in giuing such good aduice vnto the king 5. And the Queene whom Herodotus calleth Nitocris is by the same author commended for a woman of great wisedom whereof he giueth this experiment she caused her tombe to be made in an high and conspicuous place ouer one of the gates of the citie with an inscription to this effect that if any of the kings of Babylon wanted money if he opened that sepulchre he should finde enough Afterward Darius of Persia opened the tombe wherein he found nothing but a writing to this effect that if he had not an vnsatiable minde he would not haue raked in the tombes and ashes of the dead 6. This woman for her great age and experience like to haue beene the wife of Nebuchadnezzar was of great wisedome she was not Balthazar 's wife as is before shewed quest 20. And therefore Porphyrie his scoffe that the wife here shewed her selfe wiser then her husband is soone answered Quest. 24. Of Balthazar 's speach to Daniel v. 13. Art thou that Daniel c. 1. he vpbraideth him with his captiuitie which art of the children of the captiuitie c. Iunius and Polanus following him thinke that he mooued this question to be certaine of his person but there beeing no more of that name or of those excellent parts it is rather to be imputed to his pride as insulting ouer the poore captiues and vaunting of the victorie which his predecessours had gotten the Queene wisely concealed this hoc vnum commemorat gloriosus rex but the king remembreth this one thing more then the rest Oecolamp so also Bulling The gloss saith that he asked this question because the Prophets were onely of the nation of the Iewes But if the king had held such an opinion of the Iewes he would not haue relied vpon his Chaldean Soothsayers therefore these questions rather spirant superbiam regis doe breath out the pride of the king Osiand 2. The kings simplicitie appeareth that saith no other thing then was put before into his mouth as vnwise and simple Princes vse to speake vnto their people conceptis verbis in aurem suggestis in a set speach and suggested as it were to their eares Bulling 3. Detegitur eius socordia his carelesnesse appeareth that hath nothing but by heare-say Calvin that he did not take knowledge himselfe of so worthie and excellent a man as Daniel was 4. Dubitanter loquitur he speaketh doubtfully v. 16. if thou canst c. he had yet more confidence in his Chaldees Oecolamp 5. Non quaerit consilium c. he doth not require any counsell how he might escape this danger but onely to knowe the meaning of the dreame Pellican Quest. 25. Of Daniels answer to the king and the seuerall parts thereof It consisteth 1. of the exordtum or preface and 2. of the narration 1. In the preface there is 1. a refusall of the kings rewards then a promise and vndertaking to interpret the dreame 2. In the narration there is first a redargution and reprehension of the king shewing the cause why the Lord sent this strange sight v. 25. then the interpretation of the vision In the reprehension 1. there is a commemoration of that which happened to Nebuchadnezzar to v. 22. 2. an application thereof to the king In the commemoration 1. the benefits are rehearsed which God had bestowed vpon Nebuchadnezzar a kingdome maiestie authoritie and honour v. 18. 2. his vnthankfulnesse is shewed that abused his authoritie and power to crueltie iniustice and tyrannie v. 19. 3. his punishment is declared 1. in his depriuation and deposing from his kingly estate 2. in the miserie that befell him liuing and dwelling among bruite beasts to v. 22. In the application the reprehension is set forth first negatiuely that he was not mooued with an example which was so neare him euen in his grandfather who is here called his father Then affirmatiuely he had lift vp his heart which is described by fowre effects 1. in that he had brought forth the vessels of Gods house 2. he had profaned them in that he his princes wiues and concubines drunke in them 3. he praised their idols which are described 1. by their matter they were made but of siluer brasse and
The victorie then is specially ascribed vnto Darius though it were atchieued and obtained by Cyrus skill and valour for these three reasons as Hierome briefly expresseth them ordâ— aetatis propinquitatis regni servatus est the order of age of affinitie and of the kingdome was kept 1. Darius was now not onely 40. yeare old as Cicero saith but 62. yeares old Cyrus beeing a young man 2. he was Cyrus great vnkle his grandfather Astyages brother and beside as some thinke his father in law 3. and now the chiefe dominion was in the Medes from whome it was translated after Darius death by Cyrus to the Persians 48. Quest. Of the cause of this Babylonian warre 1. Heaodotus thinketh it was onely Cyrus ambition and immoderate desire of enlarging his dominion that made him enterprise this battell but this was not the chiefe cause for Cyrus was but an assistant and associate vnto Darius in this exploit as is before shewed 2. The author of the scholasticall historie imagineth this to be the cause that the mother of Baltbazar for whose cause those hanging orchards were made in Babylon was this Darius daughter and now Balthazar hauing no sonne Darius attempted to inuade the kingdome Balthazar yet liuing But this is not like for Darius could pretend no title at all by this pretext vnto the kingdome especially Balthazar the right heire of the kingdome beeing aliue 3. That cause is more probable which is alleadged by Xenoph. lib. 1. that the king of Babylon combining himselfe with the kings of Asia was purposed to haue warred against the Medes who had then the chiefe dominion and therfore Darius to preuent him first setteth vpon Babylon 4. But what cause soeuer mooued them the speciall stirrer and instigator to this battell was the Lord himselfe as Ierem. 14. The Lord hath broken the rodde of the wicked and the scepter of the rulers and Ierem. 51. 11. The Lord hath raised vp the spirit of the king of the Medes 5. For the Lord was prouoked by the sinnes of Babel and therefore brought this desolation and destruction vpon them which sinnes were these 1. their crueltie and oppression Isa. 14. 6. which smote the people in anger with a continuall plague c. And they were not onely cruell toward other nations but specially against the people of God when they destroyed their citie and Temple and therefore Ieremie saith c. 51. 11. It is the vengeance of the Lord and the vengeance of his Temple 2. An other of their great sinnes was their superstition and idolatrie Ierem. 51. 44. I will visit Bel in Babel v. 52. I will visit her grauen images 3. The Babylonians were giuen to diuinations to sorcerâ—e and enchantiments for the which they were punished Isa. 47. 9. They shall come vpon thee c. for the multitude of thy diuinations and for the great abundance of thine enchantments 4. And to fill vp the measure of their iniquitie Balthazar had in this his last and as it were his funerall feast prophaned the vessels of the Temple and blasphemed God All these sinnes beeing put together made vp the full measure and cried for vengeance which the Lord would no longer deferre 49. Quest. Whether Babylon was at this time finally destroyed according the predictions of the Prophets 1. The Prophets spake of an vtter ouerthrow and subuersion of Babylon as Isa. 13. 19. Babel the glorie of kingdomes and the beautie and pride of the Chaldeans shall be as the destruction of God in Sodome and Gomorrha it shall not be inhabited for euer c. and c. 14. 23. I will make it a possession for the hedgehogge and pooles of water and I will sweepe it with the besome of destruction saith the Lord. Ierem. 50. 23. Babel is become desolate among the nations c. But at this time Babylon was not brought to such desolation for it continued after the raigne of Darius and Cyrus to the times of Alexander beeing then a citie of great riches and power 2. Some to winde themselues out of this straight doe make an allegorie of these propheticall predictions whome Hierome iustly reprehendeth in his commentarie vpon the 13. c. of Isa for if still vpon euery doubt and obiection men should flie vnto allegories there would be no certentie of any thing 3. Calvin to dissolue this knot saith that Babylon was subdued twice once by Cyrus and Darius the Mede then afterward by Darius Hystaspis by the helpe of Zopyrus when 3000. of the nobles were hanged vp and many other put to the sword But although this second taking of Babylon were more cruell and grieuous then the other yet neither at this time was it finally ouerthrowne as is before shewed 4. Wherefore it must be considered that these prophecies were not fulfilled all at once neither was Babylon at the first brought to vtter desolation but by degrees 1. it was surprised by Cyrus and Darius and depriued of the Empire and dominion 2. afterward it was defaced by Darius Hystaspis when they rebelled and the walls were broken downe to the ground Herod lib. 3. Iustin. lib. 1. 3. after this not farre from Babylon by Seleucus Nicanor was built the citie Seleucia and by the Parthians the citie Ctesiphon Plin. lib. 6. c. 26. and so Babylon was almost exhaust by this meanes of the inhabitants 4. In the Emperour Adrians time as Pausanias writeth lib. 8. Babylon nihil praeter muros reliqui habet had nothing left but the walls 5. In Hieromes time as he writeth from the report of an Elamite the walls of Babylon onely serued to keepe in wild beasts for the kings game and so he saith vsque in praesentem diem prophetia Babylonis impletur euen vnto this day the prophecie on Babel is fulfilled Isa. 13. 20. Neither shall the Arabian pitch his teuts there neither shall the shepheards make their folds there And so accordingly it was fulfilled as Hierome saith praemultitudine bestiarum daemonum nullus pastorum audet intrare by reason of the multitude of beasts and of deuills and vncleane spirits that there haunted no shepheard durst enter within the walls of Babylon 50. Quest. How long the Chaldean Empire and Monarchie continued There are three generall opinions hereof 1. Some extend it not so farre as to 70. yeares 2. some limit it vnto 70. yeares 3. some make it farre to exceede the tearâ—â— of 70. yeares 1. Of the first opinion are diuers one disagreeing from an other Berosus from the beginning of Nabuchadnezers raigne to the ende of Balthazar 's counteth but 65. yeares as Iosephus alleadgeth him lib. 1. cont Appion Alexander Polyhistor cited by Euseb. lib. 9. de praep Evang. reckoneth but 62. yeares Clemens Alex. lib. 1. stromat and August lib. 18. de civit Dei doe make the summe but 48. yeares But the Scripture euidently conuinceth all these which sheweth that the Chaldeans should rule ouer nations 70. yeares Ierem. 25. 11. and so long the Iewes should be in captiuitie vnder
God and so it is said here that Daniel beleeued in his God inchoata obedientia our inchoate obedience which is accepted with God because we are iustified by faith our righteousnes whereby we are iust before men both these are also here expressed in Daniel my iustice was found out before God and vnto thee O king haue I done no hurt To conclude then this point a mans particular iustice innocencie is rather an antecedent of his deliuerance then a cause And in some sort it may be said to be a cause also yet not of it selfe but as it concurreth with faith for the which the Lord respecteth vs and our obedience though imperfect in Christ Iun. in comment 11. Controv. That a generall faith called fides implicita an implied faith is not sufficient v. 23. Because he beleeued in God not as the Latine hath he beleeued God for in the text there is the preposition beth And hereby is signified not a generall apprehension onely that God was true of his promises and that he was the onely true God creator of heauen and earth as the Romanists doe affirme faith to be nothing else but generally to beleeue what soeuer is contained in the word of God to be true Bellar. lib. 1. de iustifi c. 4. But Daniel here so beleeued in God that he committed himselfe with firme trust and assurance vnto him in eius gratiam recubuit he relyed wholly vpon his grace Calvin And so the Apostle describeth faith Heb. 11. 6. He that commeth vnto God must beleeue that God is and that he is a rewarder of them that seeke him this faith onely apprehendeth not God in generall that he is but is ioyned with a particular assurance that he will reward his faithfull seruants and bring them vnto life And so Pintus one of their owne writers very well resolueth vpon this place vt mea fert opinio credere hoc loco est actus fidei charitate formatae plenae fiducia in Deum as mine opinion is to beleeue in this place is an act of faith formed that is expressed by charitie full of trust and confidence in God 6. Morall obseruations 1. Observat. Of Gods prouidence that watcheth ouer his seruants Generally in this chapter in that God deliuered Daniel his faithfull seruant from the rage of the lyons we see how Gods fatherly care watcheth and awaketh towards his seruants so Noah was saued from the waters Lot from the flames of Sodome Ieremie in the destruction of Ierusalem We reade that when the citie of Syracusâ— was taken by M. Marcellus which 〈…〉 that great Mathematician had defended a good while by his art and skill of whom Marcellus gaue charge that he should be spared yet he was slaine by a souldier as he was drawing of his lines because he would not straitway followe him to their Generall saying he would dispatch that he had in hand first But God hath greater care of his and continually protecteth them Bulling 2. Observat. Of the monstrous sinne of enuie v. 4. They sought occasion against Daniel Enuious men are alwayes in excubijs they are set in their watch obseruing and marking other mens doings to see if they can finde any matter against them Polan 2. they are enuious at other mens vertue as here they cannot endure Daniels pietie and sinceritie like as the henne scraping in the dunghill contemneth a pearle and preferreth a barley curnell and as the Sunne beames are offensiue to those that are bleare eyed so is vertue a griefe to the enuious Pintus 3. The enuious person propriae vtilitati est addictus is addict to his owne profit neglecting the common good as here these men seeke to supplant Daniel who was so necessarie for the commonwealth 4. And beside enuie bringeth 〈◊〉 to 〈◊〉 most cruellâ— against Daniels life Calvin â— 5. The remedie against enuie is 〈…〉 our selues with innocenâ—ie and integritie as Daniel did that the 〈◊〉 find 〈…〉 S. Peter saith when they speake euill of vs as of euill doers they may be ashamed which blame our good conuersation in Christ 1. Pet. 3. 16. 3. Observ. We must not giue ouer our profession notwithstanding any danger obiected v. 10. Daniel though he knewe of this bloodie decree will not intermit calling vpon God so etiamsi centum mortes nobis occurrant though an hundred deaths be set before vs we should not fall away from the true worship of God Caluin as S. Pauls excellent resolution was Act. 2. 13. Iam readiâ— not onely to be bound but to die at Ierâ—salem for the name of the Lord Iesus 4. Observ. Of continuing in prayer v. 10. As Daniel prayed thrice a day so thereby we are taught to perseuere in prayer according to S. Pauls rule Rom. 12. 12. 1. Thess. 5. 17. for prayer is not auayleable vnlesse it be seruent Iam. 5. 16. and feruent it cannot be if we giue ouer and faint in our prayers and continue not 5. Observ. Of the terror of conscience v. 18. The king remained fasting The Kings conscience was perplexed for this iniustice shewed toward Daniel he careth neither for meate delight nor sleepe he had none in earth whom he needed to feare but his conscience accuseth him before the great Iudge that shall call euen kings to account As it is written of Theodoricus king of Italie after he had caused Bâ—etius and Symmachus to be vniustly beheaded how within a fewe dayes after a fishes head beeing brought before him he imagined he saw Symmachus head and thereupon was striken with horror of conscience and not long after died let vs then labour for a good conscience which is as a continuall feast And here shall be an ende of this first Booke which is as the first course and seruice in this feast Praised be God THE SECOND BOOKE OF THIS COMMENTARIE VPON THE DIVINE PROPHESIE OF DANIEL containing the second part thereof consisting of the Prophesies and visions set forth in the sixe last Chapters Wherein that mysticall and Propheticall vision of the seauentie weekes in the 9. Chapter is handled at large with the diuerse Expositions thereof and the approbation of the best Printed by CANTRELL LEGGE Printer to the Vniuersitie of Cambridge 1610 TO THE MOST EXCELLENT VERTVOVS AND Right noble Prince HENRIE by the grace of God Prince of Wales and heire apparant to the most famous Kingdomes of England Scotland and Ireland his gracious Lord. RIght Noble Prince it may seeme strange to some that I offer vnto your princely viewe in these your Highnesse young and flourishing yeares a Commentarie vpon the most difficult and obscure booke of the old Testament But I trust your Highnesse shall not thinke it vnseasonable to be acquainted with the mysteries of holy Scripture in this your princely youth As Iosias that godly king of Iudah at the sixteenth yeare of his age did set his heart to seeke the Lord and read vnto his people out of the booke of God So did Honorius
the manner thereof it should be made desolate for euer v. 26 27. 2. The text with the diuerse readings v. 1. In the first one H. yeare of Darius Dariavesh H. the sonne of Ahashuerosh Achasverosh H. of the seede of the Medes wherein which V. L. B. Gahefirst rather it is better referred to the yeare wherein he was 〈◊〉 king then to the person that was made he was made king ruled L. S. but the word is in the passiue ouer the Realme of the Chaldeans 2 In the first yeare of his raigne I Daniel vnderstood by bookes the number of the yeares whereof the word of the Lord came was H. vnto Ieremiah the Prophet to accomplish the desolation of Ierusalem seuentie yeares 3 I turned my face gaue my face H. vnto the Lord Iehouah H. and so throughout for the most part where Lord is translated God to seeke him by praier in seeking praier S. and supplication with fasting sackeloath and 〈…〉 4 And I praied vnto the Lord my God and made my confession confessed H. saying Oh B. G. or I pray thee A. I. V. Lord God great and fearefull which keepeth mercie toward them which loue him I. A. B. which loue thee L. S. V. G. 〈◊〉 the pronoune affix is here of the third person and toward them which keepe his commandements 5 We haue sinned and committed iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy preceptâ— and from thy iudgements 6 For we would not 〈…〉 vnto obey L. V. S. thy seruants the Prophets which spake in thy name to our Princes and our fathers and to all the people of the land 7 To thee O Lord belongeth righteousnes and to vs confusion of face open shame B. G. as it is this day as is come to passe B. or appeareth this day G. to euery man of Iudah and to the inhabitants of Ierusalem yea vnto all Israel neere or farre off throughout all the countries whither thou hast driuen them because of their trespasses which they haue trespassed agaiâ—st thee 8 O Lord vnto vs appertaineth shame or confusion of face to our Kings to our Princes and to our fathers because we haue sinned not they haue sinned L. the verbe is put in the first person against thee 9 Vnto the Lord our God pertaineth compassion and forgiuenes because albeit G. V. although B. but the word is chi because we haue rebelled against him and therefore they looked onely for mercie from the Lord hauing no power in themselues 10 For we haue not hearkned vnto the voice of the Lord our God to walke in his lawes law L. which he set before vs gaue before our face H. by the hand that is the ministerie G. of his seruants the Prophets 11 Yea all Israel haue transgressed thy law in turning backe and not hearkning to thy voice therefore the curse is powred vpon vs and the oath that is written in the law of Moses the seruant of God because we haue sinned against him 12 And he hath confirmed his words euery one of his words I. which he spake against vs and our Iudges that iudged vs by bringing vpon vs a great plague euill H. for vnder the whole heauen was not done the like as is now come to passe done H. in Ierusalem 13 As it is written in the law of Moses all this euill is come vpon vs yet made we not our prayers before entreated the face of H. the Lord our God that we might turne vs from our iniquities and vnderstand thy in or toward thy truth 14 Therfore the Lord hath made readie the plague watched ouer the euill H. brought it vpon vs for righteous is the Lord our God in all the works which he doth for we would not hearken to his voice 15 And now O Lord our God which hast brought thy people out of the land of Egypt with a mightie hand and hast gotten thee renowne G. a name H. as appeareth this day which remaineth this day V. B. we haue sinned we haue done wickedly 16 O Lord according to all not in all L. S. the word is cecol not becol thy righteousnes I beseech thee let thine anger and thy wrath be turned away from thy citie Ierusalem thy holy mountaine the mountaine of thy holines H. for because of our sinnes and the iniquities of our fathers Ierusalem and thy people are a reproach to all that are round about vs to all our circuits H. 17 Now therefore O Lord our God heare hearken vnto H. the praier of thy seruant and his supplications and cause thy face to shine vpon thy Sanctuarie that lieth wast for the Lords sake not for thy sake L. S. for the word adonai is expressed 18 O my God encline thine eare and heare and behold our desolations and the citie G. or of the citie V. I. whereupon thy name is called whereon thy name is called vpon it H. for not for our righteousnes doe we prostrate our praiers L. present our prayers B. G. pray falling downe I. powre out our prayers V. cause our praiers to fall H. before thee but for thy great tender mercies 19 O Lord heare O Lord forgiue O Lord attend and doe it deserre not for thine owne sake for thy selfe H. O my God for thy name is called vpon thy citie and vpon thy people that is they are called by thy name V. I. 20 And while I was speaking and praying and confessing my sinne and the sinne of my people Israel and did prostrate cause to fall H. as before v. 18. my supplications before the Lord my God for the holy Mountaine mountaine of the holines H. of my God 21 Yea while I was speaking in my praier the man Gabriel whome I had seene in the vision at the first in the morning H. came flying beeing bid or made to flie H. for the word is in hophal earnestly with wearines H. or swiftly V. and touched me about the time of the euening oblation 22 And he informed me and talked with me and said O Daniel I am now come forth to giue thee vnderstanding and knowledge to make thee perceiue vnderstanding H. 23 At the beginning of thy supplications the commandement the word H. came forth and I am come to shew it thee L. B. G. ad for thou art much desired that is accepted of God I. greatly beloued B. G. a man of desires L. S. chamudoth desires H. D. Kimhi readeth hamiddoth a man of vertues and he is called a man of desires not actiuely because he much desired the deliuerance of the people but passiuely because he was a man according to Gods desire that is beloued and accepted of him so Vatab. a man desirous of things to be wished for vnderstanding it also actiuely of Daniels desire therefore vnderstand the matter and consider the vision 24 Seuentie weekes are cut out it is cut out H. impersonally are determined V. B. G. are abbreuiated or shortened L. but chatac signifieth to cut out vpon or
ouer thy people and vpon thine holy citie citie of thy holines H. to restraine finish V. L. S B. G. but the word is cala with aleph which signifieth to restraine but calah with he signifieth to finish and to seale vp A. I. B. G. S. rather then to finish sinnes L. V. P. the word is chatam to seale to reconcile iniquitie not that iniquitie be taken away L. and to bring in euerlasting righteousnes and to seale vp the vision not that the vision be fulfilled L. and the Prophet I. A. not prophesie L. S. V. B. G. for nabi signifieth a Prophet not prophecie and to anoint the most Holy the holines of holines H. 25. Know therefore and vnderstand that from the going forth of the word to bring againe the people to cause to returne H. not to answer S. or restoare I. or to cause to returne and build that is to build againe L. V. for although the same word be vsed in the same sense in the ende of the verse the streete shall returne and be built that is shall againe be built yet it is there in an other forme here it is in hiphil which signifieth to cause to return and to build Ierusalem vnto Messiah Christ. L. S. the Prince shall be seuen weekes and threescore and two weekes and the streete shall be built againe and the ditch that is the compasse of the wall V. the wall S. B. G. in a troublesome time in the straitnes of time H. B. not in a short time V. or the time shall be euacuated S. 26. And after threescore and two weekes the Messiah anointed H. Christ. L. not the vnction or anointing S. shall be destroied slaine B. G. and not for himselfe Br. B. better then there shall be no iudgement that is fault worthie of iudgement in him S. or he shall haue nothing that is he shall seeme to haue no beautie G. or nothing to doe with Ierusalem I. or there shall be none to helpe him V. see qu. 64. the vulgar Latine thus he shall haue no people which should denie him and the people of the Prince that shall come shall destroy the citie and the Sanctuarie see the diuers readings qu. 74. and the ende thereof shall be with a flood and vnto the ende not after the ende L. it shall be destroied by desolations or extreame desolation is appointed L. V. 27 He shall confirme the couenant with many for one weeke and in the middes or halfe of the weeke he shall cause the sacrifice and oblation to cease some read thus the halfe of the weeke shall cause to cease c. V. Br. and vpon the wing that is the Temple shall be the abomination of desolation L. S. better then by the ouerspreading of abomination he shall make it desolate B. G. or by the legions or armie of abominations making desolate I. or the destroier shall be vpon the wing of abominations V. see further for the best reading qu. 87. and 88. in the ende euen vntill the consummation determined precise consummation H. it shall be powred that is desolation I. continue L. vpon the desolate 3. The questions and doubts discussed 1. Quest. What Assuerus this was whose sonne Darius is said to be 1. What Darius this was is handled at large qu. 1. c. 6. he was not that Darius in whose second yeare the Temple beganne to be built whereof mention is made Hagg. 1. 1. as Porphyrie of purpose doth confound them to disturbe the propheticall historie and computation of yeares in Daniel neither was this that Darius whome Alexander ouercame but Darius before mentioned c. 6. who together with Cyrus tooke the citie of Babylon 2. This Assuerus the father of Darius was not that Assuerus the husband of Esther as Canus thinketh and Bullinger seemeth to incline to that opinion for that Assuerus is also called Artaxerxes in the booke of Esther which was the name of the Persian kings after Cyrus And that Assuerus had his palace and princely seat at Sushan which was not appointed to be the chiefe citie or seat of the kingdom vntil Cyrus as Strabo thinketh l. 15. or till Darius Hystaspis as Plin. lib. 6. c. 21. Perer. But this argument rather ouerthroweth this opinion that the captiuitie of Babylon was ended and the people returned before the raigne of that Assuerus whereas they were at this time in captiuitie still And further that Assuerus raigned from India to Ethiopia but the Chaldean Monarchie yet standing the Persian Monarchie could not be so large 3. Iosephus Hieronimus Theodoret and Lyranus Carthusian following them take this Assuerus to be Astyages whose daughter Mandane was Cyrus mother but Astyages is not found to haue had any sonnes but onely that daughter as is shewed before c. 6. qu. 1. 6. 4. Pererius thinketh that Assuerus or Achashuerus was not the proper name of any one king but it beeing deriued of Achash great and Resh an head was a common name which was giuen by the Hebrewes vnto forren Princes that were of great power And this title is found giuen vnto three kings the father of this Darius the husband of Esther and to that king which hindred the building of the Temple Ezr. 4. who is thought by the most to be Cambyses the sonne of Cyrus Contr. Pererius is here deceiued in many points 1. he taketh Assuerus to be an Hebrew name where it hath a Persian deriuation and is deriued of Achash which signifieth a Prince Polan in c. 6. v. 1. 2. it is euident that it was a peculiar name for otherwise it should haue beene common to all the Persian kings 3. the same Assuerus mentioned Ezt. 4. 6. is thought to be the same so much celebrated in the storie of Esther in both places Iunius taketh him for Xerxes 5. Wherefore the more probable opinion is that this Assuerus called by the Greeke historians Cyaxares the first was father vnto Astyages and this Darius who was called also Cyaxares the second for there is no great difference in signification betweene Cyaxares and Achassuerus the first beeing deriued of chu and achash both which words signifie a Prince and put together a Prince of Princes that is a great Prince and Achassuerus likewise is deriued of the same word Achash a Prince Ioseph Scallig lib. 6. de emendat Polan in 6. Dan. This Assuerus then was not Astyages but the father of Astyages and this Darius who was vncle to Cyrus mother and great vncle vnto Cyrus Iun. comment 2. Quest. Of the yeares of Darius raigne and how this vision is said to be in his first yeare 1. Annius whome Driedo and Lucidus follow thinke that Cyrus and Darius raigned two yeares together after the Babylonians were subdued 2. Lyranus and Vatablus in 9. â— Dan. thinke that Darius raigned two yeares before Cyrus raigne began 3. Cyrillus Hierosolymit seemeth to giue vnto him eight yeares cateches 12. 4. Severus Sulpitius thinketh that Darius raigned 18. yeares at the same time that Astyages
God 3. by the equitie and iustice of God v. 14. Then followeth the second part of Daniels prayer his deprecation and earnest petition wherein he prayeth for two things 1. that the Lord would turne his wrath from them 2. that he would returne and shewe his gracious fauour toward Ierusalem The first petition is enforced by these arguments 1. from the example of their deliuerance out of Egypt 2. by the effects thereof the renowne and praise which the Lord had obtained thereby 3. from the confession of their sinne 4. from Gods righteousnesse which must be vnderstood in keeping and performing his promise 5. from the sequell and euent they were become a reproach vnto their enemies 6. from the interest and propertie which God had in Ierusalem he calleth it his citie v. 16. The other petition that the Lord would shewe his fauour is amplified by these reasons 1. because it is his Sanctuarie 2. from the miserie and desolation thereof it lyeth wast and therefore was to be pitied 3. from the cause for the Lord the Messiahs sake 4. from the qualitie and condition of the people and citie they were the Church of God his name was called vpon among them 5. from the opposition betweene their worthines which they disclaymed and the Lords mercies which they onely relyed vpon 6. from the end he asketh that Gods name thereby might be set forth for thine owne sake O God Quest. 8. How Daniel prayeth for the deliuerance of the people seeing it was certainely promised after 70. yeares Daniel doth not pray so earnestly knowing the time prefixed of the 70. yeares to be expired as doubting of the fulfilling and accomplishment of the prophesie for he beeing not onely a faithfull man but a Prophet himselfe made no doubt but that God beeing most constant in not changing and most powerfull in performing what he hath decreed would accordingly remember his people These reasons then may be rendred why Daniel prayeth notwithstanding he was assured of the certaintie of this prophesie 1. Theodoret saith timens Daniel ne peccata Iudaeorum diuinis promissis obstarent preces apud Deum multiplicavit Daniel fearing least the sinnes of the Iewes might hinder the diuine promises doth multiplie his prayers before God c. The promises as likewise the comminations of God are of two sorts some are absolute which shall most surely come to passe such was the promise of the comming of the Messiah some are conditionall as was the promise that the seede of Abraham should inherite Canaan for euer which was vpon condition of their obedience Such was the commination threatned against Niniueh conditionall vnlesse they did repent and Daniel as Theodoret thinketh might take this promise of deliuerance after 70. yeares to be conditional and might feare least the sinnes of the people should hinder it 2. Hierome giueth this satisfaction Daniel prayeth not as incredulous sed vt quod Deus per suam promiserat clementiam per ipsius preces impleret but that what God had promised by his clemencie might be fulfilled through his prayers c. his meaning is this that as God had appointed the deliuerance of his people so also he had ordained the meanes that it should be obtayned by earnest prayers and supplications of his seruants for both of these doe fall vnder the diuine ordination res suus modus the thing it selfe and the manner and meanes thereof Lyran. So although God haue certainely preordained the saluation of the elect yet they must walke in the way which God hath appointed and vse the meanes to further their saluation 3. Lyranus addeth further Daniel also prayeth to this end vt ostenderet se gratum Deo de promissione prius facta to shewe his thankfulnes to God for so gracious a promise of their deliuerance alreadie made Quest. 9. Of the properties required in the prayers of the faithfull obserued here in Daniels prayer v. 20. 1. In that Daniel doth prostrate himselfe before the Lord humbly confessing his sinne it teacheth vs that our prayers must proceed from humility and contrition of heart therfore was the prayer of the Publican accepted but the proud Pharisies reiected because the one prayed in humilitie the other was puffed vp in pride 2. in that he did speake in his prayer therein is shewed that although God doe knowe our hearts and thoughts and in that regard needeth not to be informed by any voice yet he will haue vs by speach in our prayer to open our minds quo magis pietas nostra inardescat that our pietie and deuotion thereby may be kindled the more Oecolamp 3. Daniel perseuered in prayer he continued his prayer from morning to euening vnto the time of the euening sacrifice Oecolamp 4. he prayeth in charitie not for himselfe onely but for all the people of God So if we will haue our prayers to be heard we must offer them vp in loue as our Sauiour saith Mark 11. 25. when yee shall stand and pray forgiue if ye haue any thing against any man 5. Daniel prayeth in faith presenting his prayers before God onely before whom and not before any creatures we must prostrate our selues Bulling Quest. 10. Of the apparition of the Angel Gabriel v. 21. 1. He is called the man Gabriel beeing described by his name and the forme wherein he appeared some thinke he is called a man à virtute of his strength gloss interlin but it is rather to be referred vnto the shape wherein he appeared Polan 2. This Angel onely in the canonicall Scriptures is found expressed by â—ame As for the name Michael it is giuen vnto Christ who is the Lord Iehouah and is not the name of a created Angel as some learned Hebrewes also affirme H. Br. in Daniel And this may be the reason hereof why Gabriel onely is named of the Angels because he was the messenger and minister of the incarnation of that great Angel of the couenant who should be named and haue his conuersation among men 3. This Angel Gabriel was he that was sent vnto Zacharie and to the Virgin Marie to shewe the fulfilling and accomplishment of this prophesie H. Br. 4. And in that he saith whom I had seene in the vision before that is the vision set forth in the 8. cap. which was expounded vnto Daniel by the Angel Gabriel c. 8. 16. it maketh much for the confirmation of Daniel that hauing experience alreadie of the faithfulnesse of this holy messenger he should now be out of doubt Polan 5. He is said to come flying to signifie the diligence and readinesse of these holy spirits in executing the will of God and though the Angels are spirits and neither haue bodies or wings of their owne yet it is like that as the Angel here appeared in an humane shape so also he might seeme to come flying with winges Oecolamp Hugo Quest. 11. How Daniel discerned this to be a good Angel 1. Some by these fiue things would haue the apparition of good
Antichrist shall in deede sit in the true Church of God for he shall be an enemie to the Church of Christ but he shall sit in the visible Church so reputed and he shall style and title himselfe by the Church As he taketh vpon him to be Head of the Church and to be Christs Vicar in earth Melancth Papp Fulke annotat 2. Thess. 2. v. 4. He sitteth also in the temple of mens consciences taking vpon him to haue power to forgiue sinnes and to make lawes to binde the conscience Bulling 4. Some that hold the Turke to be Antichrist may by the Temple vnderstand those places where sometime was the Church of God but the Apostle speaketh of the Temple that shall then be so reputed and taken at the time of Antichrists sitting therein 17. Controv. Of the prosperitie and outward successe of Antichrist As it is here said of Antiochus that he shall doe what him list and againe that he shall prosper so the Romane Antichrist hath both so taught that he is to doe what he list and he hath practised and prospered accordingly For the first Nicolaus the Pope thus writeth to Michael the Emperor à seculari potestate nec ligari posse nec solvi Pontificum c. that the chiefe Bishop can neither be loosed nor bound of the secular power and then he inferreth how that Constantine the Emperor called the Pope God and so concludeth nec posse Deum ab homme iudicari manifestum est it is manifest that God is not to be iudged of man c. And these are their positions in their Canons that the Pope is without law and that he is to be iudged of none and if all the world should determine any thing against the Pope yet the sentence rather of the Pope must stand and seeing he hath all fulnesse of power no man is to say vnto him why doe you so for his will standeth for reason distinct 19. 17. quaest 4. nemini And as this is their doctrine that the Pope may doe what he list and no man is to checke or controll him so he hath mightily prospered in his wicked proceedings as Antiochus did for Emperors Kings and Princes haue furthered his enterprises learned men haue and doe desend his errors All kingdomes almost in the Christian world Vniuersities schollers haue applauded him So many Monasteries in diuers countries with their Monks and Fryers depended of him This is the prosperitie and externall happie successe which the Romanists doe boast of and Bellarmine among the rest maketh it a speciall note to know the true Church by but as Antiochus prosperous successe against Christs Church was no signe of Gods fauour toward him no more is it in the kingdome of Antichrist But I will here stay a while a little further yet to sift and examine this point 18. Controv. That externall happines is not a sure note of the Church Bellarmine making externall felicitie a note of the Church giueth these instances of the good successe of the Romanists in their battells 1. In the time of Innocentius the 3. the Catholikes in France with an armie of 8000. conquered an 100. thousand of the Albigenses Aemil. lib. 6. hist. Francor 2. Anno 1531. the Helvetian Papists had fiue conflicts with the Helvetian Protestants and still had the better 3. Charles the 5. ann 1547. obtained a miraculous victorie against the Protestant Princes in Germanie 4. In France and the low countries the Papists haue had many victories not without miracle and the Protestants seldome had the better 1. Ans. These instances produced by Bellarmine are false as shall now appeare in the particular examination of them 1. Mathias Parisiens reporteth farre otherwise of that battell writing that Lewes the French king died in the siege of Avenion and that his sonne hauing the leading of a great armie against the Albigenses was ouercome ab exiguis copijs of a few small bands And this is like to be the truer report for it seemeth not probable that the persecuted Church of the Albigenses could set forth such an huge armie 2. The Popish Helvetians had not so many battells with the Protestants there was but one battell and a skirmish the Popish sort had the better hauing the aduantage of the higher ground neither was it such a great victorie for they were glad to aske peace and to compound the matter vpon equall conditions 3. It was no miracle for Charles the 5. to preuaile in that battell setting vpon Duke Fredericke on a sudden and some of his confederates hauing forsaken him neither did the Emperor long enioy that victorie for he was not long after by Mauritius who ayded him against Duke Frederike chased out of Germanie for the wrongs offered vnto Philip the Lantgraue and neuer after that returned he into Germanie againe 4. Of the successe of the battells in France and low Germanie they haue no cause to brag Henrie the 4. â—ow king of France and Navarre when he professed and maintained the Gospel was alwaies superiour in battell and how the warres haue prospered on the Protestants sides in the low countries no man is ignorant So that if the goodnes of the cause is to be esteemed by the good successe if they had no other arguments to defend themselues this might plead for them that God hath aboue these 30. yeares vpheld that small countrey miraculously against all the power of Spaine But they haue diuers reasons besides which may iustifie their warres against the king of Spaine 1. The breaking of their priuiledges by the Duke of Albanie 2. the vnreasonable exacting of tribute vpon things which were sold 3. the vniust execution of diuers both noble and others 4. the setting of garrisons of strangers in their cities 5. the building of castles and sconces 6. the constituting of Iudges of the Spanyards and not of their owne countrey 7. the generall restraining of their libertie Polan p. 1070. 8. beside the bringing in among them of a strange religion 2. Now that outward prosperitie is not a signe of Gods fauour or a marke whereby to discerne the Church it is euident by the example of Antiochus here who mightily prospered in his wicked attempts against the people of God So also Nebuchadnezzer preuailed against Ierusalem and destroied the very Temple All the tribes of Israel beeing assembled together against the children of Beniamin hauing the better cause yet were twice ouercome Iudg. 20. God then in suffering his Church to be for a time afflicted and oppressed doth not thereby testifie his fauour toward their oppressors but doth rather shew his wrath against his owne people for their sinnes which was the cause that Antiochus prospered whome the Lord vsed as his scourge as it is here saide till wrath be accomplished that is Gods wrath kindled against his people And the same is one of the reasons why the Lord shall suffer Antichrist to rage in the world whereof more shall be here inserted in the next
praying to offer himselfe to publike danger 17. qu. Of Daniels aduersaries practise and accusation against him 18. qu. How the king laboured to deliuer Daniel till the Sunne went downe 19. qu. whether Darius might not haue broken this decree 20. qu. whether Darius praier for Daniel were of faith 21. qu. v. 17. why the king sealed the stone with his seale 22. qu. Whether Darius were truly conuerted confessing Daniels God to be the liuing God 23. qu. Of Daniels deliuerance from the lyons and the cause thereof 24. qu. Of Daniels salutation to the king O king liue for euer 25. qu. Of Daniels maner of deliuerance froÌ„ the lyons that it was diuine extraordinary 26. qu. why the Lord doth not alwaies send his children temporall deliuerance 27. qu. Of Darius ioy v. 23. then was the king exceeding glad 28. qu. whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne 29. qu. Of king Darius decree concerning the worshipping of Daniels God the order and parts thereof 30. qu. Of Daniels prosperous estate vnder Darius and Cyrus 31. qu. Whether this miracle of Daniels deliuerance from the lions were shewed at Babylon in Chaldea or in Media Questions vpon the seuenth chapter of Daniel 1. qu. Of the order obserued by Daniel in the setting downe of these visions 2. qu. Of the visions which followe in generall 3. qu. Of visions in generall 4. qu. Of the time when this vision was reuealed vnto Daniel 5. qu. Why the vision of the fowre Monarchies is againe reuealed vnto Daniel being shewed before to Nebuchadnezzar c. 2. 6. qu. What manner of vision this was which Daniel here had and how it was reuealed 7. qu. What was meant by the fowre winds which stroue together vpon the sea 8. qu. Of the description of these beasts in generall 9. qu. Why the kings and kingdomes of the earth are likened vnto beasts 10. qu. Of the agreement betweene this vision of the fowre beasts and that of the image shewed to Nebuchadnezzar c. 2. 11. qu. Of the first beast representing the Chaldean Monarchie 12. qu. Where the Chaldean Monarchie here described must take beginning 13. qu. Of the second beast and why the Persian Monarchie is compared to a beare 14. qu. Why the beare is said to stand vpon the one side 15. qu. Of the three ribs in his mouth what they signifie 16. qu. Who said vnto him Arise and deuoure c. v. 5. 17. qu. Of the Persian kings with whom the Persian Monarchie begunne and ended 18. qu. Of the third beast called a leopard the description of the third Monarchie 19. qu. Why the fourth beast hath no name 20. qu. Of the description of the 4. beast in generall 21. qu. Whether the Romane or Turkish Empire be signified by this fourth beast 22. qu. That the kingdome of Syria which was held by Seleucus and his posteritie was this fourth beast 23. qu. Of the yron teeth and other parts of the generall description of the fourth beast 24. qu. Why it is said to stampe the residue vnder the feete 25. qu. Wherein this fourth beast was vnlike the rest v. 7. 26. qu. Of the tenne hornes what is signified thereby v. 7. 27. qu. Who is signified by the little horne ver 8. 28. qu. VVho these three kings should be signified by the three hornes plucked away 29. qu. Of other properties of this litle horne 30. qu. Of the description of the glorious manner of Gods iudgement expressed v. 9. to v. 15. 31. qu. VVhether the finall iudgement in the ende of the world be here described 32. qu. v. 9. who is said to be the auncient of dayes and how 33. qu. How God was seene of Daniel which is invisible 34. qu. How iudgement is said to be set seeing God is iudge from euerlasting 35. qu. VVhat the fire signifieth which issued from the throne 36. qu. Of the number of Angels that ministred vnto God thousand thousands c. ver 10. 37. qu. VVhat bookes these were which were opened v. 10. 38. qu. Of the destructioÌ„ of the fourth beast 39. qu. VVhy tâ—e other beasts had their dominion taken away and how their liues were prolonged 40. qu. v. 13. VVhy it is said one like the sonne of man 41. qu. How he is said to come in the clouds and approacheth to the auncient of dayes and when 42. qu. That this kingdome could not be the kingdome of the Macchabees 43. qu. That this kingdome is the kingdoms of Christ our Blessed Lord and Sauiour 44. qu. That this kingdome giuen to the sonne of man shall not be in earth against the Chiliastes 45. qu. Of the excellencie of Christs kingdome beyond other kingdomes 46. qu. How the kingdome of Christ is said to be euerlasting seeing it shall be deliuered vp vnto God 1. Cor. 15. 24. 47. qu. v. 17. Of the rising of the fowre beasts 48. qu. VVho shall possesse the kingdome of the Saints 49. qu. VVhy they are called the most high Saints v. 18. 50. qu. v. 20. How the horne called before little is said to be in shewe greater then the rest 51. qu. How this little horn is said to change lawes and times 52. qu. What is meant by a time times and a part of time v. 25. 53. qu. What is meant by the halfe or diuiding of time v. 25. 54. qu. How this kingdom is said to be giuen to the holy people v. 27. which is said v. 14. to be giuen to the sonne of man Questions vpon the 8. chapter of Daniel 1. qu. The difference between this vision and the former 2. qu. Of the time of this vision 3. qu. What manner of vision this was 4. qu. How Daniel is said to be in Sushan ver 2. 5. qu. Of the citie Sushan by whom it was builded and whence so named 6. qu. Of the situation of the citie Sushan 7. qu. Of the riuer Vlai where Daniel had this vision 8. qu. Why Daniel nameth himselfe in the first person 9. qu. Why the kings of Persia are compared to a ramme v. 3. 10. qu. Who are signified by the two hornes whereof one was higher then the other 11. qu. Of the greatnesse and prosperous successe of this ramme 12. qu. Of the meaning of these words as I considered v. 5. 13. qu. Why the kingdome of the Grecians is resembled to a goat 14. qu. Of Alexander the great signified by the horne betweene the eyes his birth education exploits death and ende 15. qu. Of the victorie of Alexander against Darius described by the goats ouercomming the ramme 16. qu. Of the breaking of this great horne and of the death of Alexander 17. qu. Of the fowre hornes which came vp in the stead of this great horne 18. qu. When these foure kingdomes did arise after the great horne was broken 19. qu. Who was this little horne v. 9. 20. qu. Of the outrages committed by Antiochus Epiphanes signified by this litle horne 21. qu.