well vnto vs yet it would not follow that therefore we should pray vnto them Oecolampad see hereof Centâ—r 2. err 8. 4. Controv. That the Pope is not the distributer of kingdomes v. 22. Till thou know that the most high beareth rule ouer the kingdomes of the earth and giueth it to whomsoeuer he will This Soueraigne power belongeth vnto God to dispose of kings and kingdomes to pull downe and set vp then it is presumptuous arrogancie in the Pope to challenge vnto himselfe any such supereminent power ouer kings vnto whome he himselfe ought to be subiect according to S. Pauls rule Rom. 13. 1. See before chap. 2. controv 6. 5. Controv. Against satisfaction by workes v. 24. Breake off thy sinnes by righteousnesse The Latine interpreter readeth redeeme thy sinnes by righteousnes whereupon Pererius with other Romanists doe collect that workes of righteousnes and mercie doe satisfie for sinne and are auaileable ad expianda peccata venialia to expiate veniall sinnes And to that purpose he vrgeth that place Prov. 16. 6. By mercie and truth iniquitie shall be forgiuen Contra. 1. It is before sufficiently declared Quest. 30. that the true reading here is not redeeme but breake off thy sinnes 2. Though that other reading be retained the meaning onely is that he should redeeme and satisfie men whome he had wronged 3. And this had beene impossible for him to doe to make recompence to so many whome he had cruelly handled the space of 40. yeares 4. And if he would not make satisfaction vnto men much lesse vnto God 5. Wherefore in these words non exponitur modus redimendi peccata sed modus potius agendi the way of redeeming his sinne is not declared but the way rather of working such as becommeth those that are truly penitent first then his sinnes must be forgiuen by faith before he can bring forth the workes of repentance Iun. 6. Further as Nabuchadnezzer could not satisfie for his sinne no more can any man for our best works are imperfect our righteousnes is as a stained clout Isa. 6. 6. but that which must satisfie before God ought to be perfect and absolute it is therefore the most perfect righteousnes of Christ and none other that is able to satisfie Gods iustice for our sinnes 7. And concerning that place vrged out of the Proverbs either it may be vnderstood not of mercie which we shew which is called an actiue mercie but of mercie shewed vnto vs from God which is a passiue mercie by the which our iniquitie is forgiuen as Iunius prooueth by the words following by the feare of the Lord they depart from euill or els the meaning is by the works of mercie we are assured our sinnes are forgiuen vs Genevens as in the like sense our Sauiour saith Many sinnes are forgiuen her because shee loued much Luk. 7. 47. her great loue was not the cause but the signe rather and effect of the forgiuenes of her sinnes And so the Apostle saith 1. Ioh. 3. 14. We know that we are translated from death to life because we loue the brethren he saith not we are translated but we know we are But of the question against satisfaction by workes see more Synops. Papism Centur. 4. err 78. 6. Controv. Of the certentie of remission of sinnes v. 24. The Latine readeth It may be God will forgiue thee thy sinnes whereupon Pererius inferreth nemini liquido cognitam remissionem peccatorum that remission and forgiuenes of sinne is not certenly knowne vnto any Contra. 1. It is shewed before Quest. 31. that the word here vsed is not a particle of doubting but rather it serueth to exhort and stirre vp to haue further confidence in God and to take away carnall securitie 2. But that by faith we are vndoubtedly assured of the remission of sinne the Scripture euidently sheweth Rom. 5. 1. Beeing iustified by faith we are at peace with God but our conscience can not be setled or at peace vnles it be assured of Gods fauour in the remission of sinnes likewise Rom. 8. 16. The same spirit beareth witnesse to our spirit that we are the children of God but how can we be assured that they are the children of God if their sinnes be not forgiuen them See further hereof Centur. 4. err 56. 7. Controv. Which be the good workes of Christians v. 24. Breake off thy sinnes by righteousnes c. Here good workes are defended to be the workes of righteousnes and mercie Among the Romanists these are counted their good workes suscipere peregrinationes erigere statuam c. to vow and take in hand pilgrimages to set vp an image to found crosses Calvin But these are not the workes which God is pleased with those are the works acceptable vnto him not which mans curiositie hath inuented but such as God himselfe hath appointed for vs to walke in Eph. 1. 10. The hypocrites say Wherewith shall I come before the Lord c. will the Lord be pleased with thousands of rams or with ten thousand riuers of oyle c. But the Lord maketh answer what workes he requireth To doe iustly to loue mercie to humble thy selfe c. Mich. 6. 7. 8. Controv. That Gods prouidence is not onely a bare prescience or permission v. 32. According to his will he worketh in the armie of heauen c. Polanus hence refelleth that error of certaine Lutherans who affirme providentiam Dei nihil aliud esse nisi praescientiam that the prouidence of God is nothing els but a certain prescience formul concord fol. 249. for here it is euident that God is not a foreâ—eer but a doer that all things in heauen and earth fall out according to his will as Psal. 135. 6. Whatsoeuer pleased the Lord that did he in heauen and earth c. And Luther himselfe was of an other iudgement whose words are these Deus omnia infallibili voluntate praevidet proponit facit c. that God by his infallible â—ill doth foresee propound and doe all things c. Polan Calvin further vrgeth this place against those which make a distinction betweene the will of God and permission As though he suffered some things which he would not haue done which should argue impotencie and weaknes in God as though he should suffer some things against his will A voluntarie permission there is in God in leauing men vnto themselues and suffering things to worke according to their kind but an inuoluntarie permission there is not in God to suffer any thing which he would not haue done He suffereth sinne to be done though he will it not to be done yet it is his will it should be done because he knoweth how to make it serue vnto his glorie yet he is no way the author of sinne nor yet accessarie vnto it 9. Controv. Against the presumption of the Pope who would be without checke and controlement v. 32. None may say vnto him What doest thou This prerogatiue and priuiledge this great king giueth
of the dust of the earth out of the which the Lord shall raise our bodies againe Bulling Secondly in that both good and bad are raised 1. we must consider that all are raised both the one and the other by the power of Christ in common but the righteous are raised vnto life by the peculiar operation of Christ as he is the head of the faithfull 2. the wicked also shall be awaked vp vnto a kind of life for they shall neuer die but liue in continuall torment but eternall life is to be considered two wayes simply and essentially in respect of the creature it selfe as it liueth by the power of the creator so the wicked shall liue and in respect of the habite and affection which the creature hath vnto God the author of life and so the faithfull onely shall liue for euer So euerlasting death is not so called essentially which consisteth in the finall dissolution of humane nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitually and respectiuely because though they liue they haue no communion with the life of grace Iun. in commentar 3. they shall awake to shame and contempt not as the vulgar Latine that they may see alwaies for the word is deraon which signifieth contempt loathsomenesse as it is taken Isay. 66. 24. they shall goe forth and looke vpon the carkases of those which haue transgressed c. and they shall be an abhorring to all flesh like as a stinking carkase is abhorred of all so the wicked then shall be an abomination to God to Angels and men Quest. 11. Of the great glorie which shall be giuen vnto those which instruct others to saluation v. 3. v. 3. They that cause others to vnderstand that is teach others shall shine as the brightnesse of the firmament and they that iustifie many shall shine as the starres These words are diuersely expounded whereas here a reward is promised and they are described also to whom this reward shall be giuen 1. Some doe make the first and the second clause all one in sense but set forth with varietie of words as Pererius thinketh that both the same excellencie of glorie is set forth by the brightnesse of the heauens and of the starres and they are the same which first are said to be wise and vnderstanding and afterward to iustifie many But it is not like that in this prophetiall narration beeing so concise and compendious there should be such a multiplying of words without insinuation of some further sense 2. An other sort doe make a difference both in the reward and in them which shall obtaine it and here 1. by the wise hearted or vnderstanding Carthusianus thinketh to be meant those onely which are sanctified by the spirit of grace neither hauing gifts nor calling to teach others and they onely shall be like the brightnesse of the firmament but they which iustifie others by their doctrine and bring them vnto Christ shall shine as the starres which are the brighter parts of the firmament this sense also followe Osiander and Pappus that doe conclude from hence the diuerse degrees of glorie in the kingdome of heauen 2. Some contrariwise by the first vnderstand those which are teachers of others by the second those that are onely righteous in themselues so Lyranus and the interlinearie glosse before them Theodoret following the Septuag who read and many iust whereas it is in the originall matzedike harabbim iustifying many and these make the brightnesse of the firmament a greater degree of glorie then the light of the starres 3. Some doe distinguish here the persons which shall be rewarded but take the similitude expressing the reward the bright heauens and the starres to expresse the same thing the great glorie of the next life the righteous are likened for their great glorie vnto the cleare azure skie in the day and to the bright shining starres in the night But here also 1. Some by the first vnderstand such as teach and instruct others as preachers and ministers by the other that iustifie such as by discipline and good order are the meanes of the saluation of others as godly magistrates Parents Schoole-masters Bullinger 2. some by the first doe vnderstand the faithfull by the second ministers and teachers Calv. Genevens 4. Some distinguish not the persons but diuerse parts of their office for they are said to teach or cause others to vnderstand for the word is maschill in hiphil which signifieth to cause to vnderstand in respect of the administration of their office in setting forth the truth and making them to vnderstand it and they are said to iustifie others in regard of the worke and effect because by their ministerie faith is wrought in them whereby they are iustified Iun. in commentar 5. But Polanus doth more fitly apply this text vnto martyrs for to their consolation this is specially ministred that should suffer in those troublesome times vnder Antiochus And them he maketh of two sorts some that by the constant confession of the truth and suffering for the same therein by their example did teach others and some beside their constant suffering had by their godly instructions also edified many and this commeth neerest vnto the true sense because as is said this consolation is specially intended for the comfort of the holy martyrs Now further although in this verse the diuerse degrees of glorie are not described yet in comparing it with the former verse the diuersitie is expressed for all the faithfull and righteous as is before said shall rise vnto life but among these faithfull these holy teachers and instructors of others shall shine as the cleare heauens and as the bright stars Quest. 12. How the faithfull teachers are said to iustifie others That this may be the better vnderstood we must consider the causes of our iustification which are these 1. the efficient and principall cause is God himselfe Rom. 8. 33. it is God that iustifieth who shall condemne and the moouing cause was onely the mercie and loue of God toward vs 1. Iohn 4. 10. herein is loue not that we loued God but he loued vs. 2. The materiall and meritorious cause is the perfect obedience of Christ which was either actiue or passiue actiue either the originall and natiue righteousnesse of Christ who knewe no sinne he was without all spot or his actuall obedience through his life in keeping the whole lawe and the commandements of God for vs so that which was impossible to the lawe in vs was fulfilled in Christ as the Apostle sheweth Rom. 8. 2. his passiue obedience was in suffring the most ignominious death of the crosse for vs Philip. 2. 8. he became obedient vnto death euen the death of the crosse and so did beare the curse of the law which was due vnto vs Galat. 3. 13. 3. The instrumentall cause on Gods behalfe is the preaching of the Gospell whereby faith is wrought in vs for faith commeth by hearing Rom. 10. 17. on our behalfe the
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
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
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
all by his wisdome and they beeing auncient thought scorne that such a young man should be ioyned vnto them Perer. 3. The king also might spare Daniel as hauing yet had no great triall of his faithfulnes and therefore he would not at the first commit his secrets to a stranger Calvin 4. Peretius thinketh that Nebuchadnezzer might haue forgotten him in the space of 22. yeares for so long it was since Daniel first stood before the king But that cannot be for this yeare wherein Nebuchadnezzer dreamed was but the second yeare from the beginning of Daniels ministie and seruice in the Court as is before shewed Quest. 1. vpon this chapter 5. But herein chiefly we are to acknowledge Gods prouidence who so disposed that Daniel should not be admitted neither before nor together with the Chaldeans If he had beene called first the Magicians might haue saide that they could haue interpreted the dreame if they had beene called If he had come with them and expounded the dreame the Chaldeans would haue ascribed it to their owne skill and so the ignorance and follie of them should not haue so manifestly appeared Polan 6. And further God to this ende would not haue Daniel present with the rest to signifie that he would not haue the professors of the truth matched or mingled with the assemblies of lyers and hypocrites Polan 9. Quest. v. 4. Of the Aramites language whether it differ from the Hebrew and be all one with the Chalde v. 14. Then spake the Chaldeans to the King in the Aramites language 1. Hierome by this argument confuteth the opinion of Philo who taketh the Hebrew and Chalde language for all one because Daniel then needed not to haue learned the Chaldean tongue c. 1. 5. And further that they differed it is manifest by that speech of Eliakim to Rabshakeh Speake to thy sâ—ruants in the Aramites language for we vnderstand it and talke not with vs in the Iewes tongue So the Lord threatneth by his Prophet that he will bring a nation vpon them whose language they vnderstand not meaning the Chaldeans 2. Now although the ancient and pure Hebrew tongue differ much from the Chalde yet after the captiuitie the vsuall language of the Iewes did borrow much of the Chalde tongue by reason of their long captiuitie among them and was compounded partly of the Chalde partly of the Hebrew from their returne from Babylon vntill the daies of out blessed Sauiours beeing in the flesh Perer. 3. But concerning the Syrian tongue some take it and the Chalde for all one Osiand some thinke that they differed onely as the tongue of the learned and vnlearned Lyran. that the Syriake was held to be the more eloquent tongue Genevens some thinke the Chaldean and Babylonian tongue was when called the Syrian or Aramites language because Chaldea was counted part of Syria Iun. And it seemeth that in times past there was small difference betweene them though now the ancient Chalde tongue wherein part of Ezra and Daniel is written be farre diuers both in character and sound from the Syrian tongue wherein the learned Iewes write and speake at this day see more hereof Quest. 25. c. 1. 10. Quest. Why the Chaldeans speake in the Aramites language From the beginning of this booke vnto the 4. v. of this chapter all is written in the Hebrew words and characters from this place to the ende of the 7. chap. the Prophet vseth Chalde words but Hebrew charactrs and then the rest of the booke followeth in the Hebrew tongue and writing as before now the reasons why these Chaldeans vse the Aramites language were these 1. These wise men were of diuers countries and so of diuers languages therefore they spake in the Syrian or Chalde tongue which was knowne and vnderstood of all Perer. 2. Some thinke they vsed it as the more eloquent tongue Genevens 3. Or because it was the language which the king vsed Perer. 4. Or rather the Syrian was the Babylonian tongue which in that respect was fittest for them to vse 5. And the Lord hereby so disposed that the knowledge of these things should be manifest vnto the Chaldeans that euen they might be conuinced of the truth out of their owne acts and records which also was the cause for the more credit of this historie among the Chaldeans that Daniel setteth it downe in the very same language wherein it was acted Polan 11. Quest. v. 8. Why the King saith They would gaine or redeeme time 1. It is the third interrogation or question which the king propoundeth vnto them the first was cum simplici denuntiatione v. 3. withâ—â— simple prolation and propounding of his dreame the second v. 5. cum forti comminatione praemij promissione with a vehernent commination and threatning with promise also of reward the third v. 9. cum falsi suspicione with a suspition of falshood c. You haue prepared lying and corrupt words 2. By gaining or redeeming of time is vnderstood occasionem quaerere evadendi pericula to seeke occasion to escape the daunger as the Apostle saith Eph. 5. 16. Redeeming the time for the daies are euill as trauellers that fall into foule weather doe watch their times and opportunities how to escape it and so to goe on in their iourney Pintus some vnderstand by time spatium vita the tearme of their life which they desired to be prolonged Gloss. Lyran. but it is more fitly referred to the interpretation of the dreame which they would haue shifted off and so quarebant dilationem temporis they sought to prolong the time that some other thing falling betweene the king might forget to vrge that matter Osiand sic daretur effugiendi ecoasio and so they might haue occasion to escape and auoid the daunger 3. But the kings coniecture is not good that they which doe not presently make answer to the king doe it to gaine time and so to delude the king for there may be diuers and different causes of suspending ones answer as cuÌ„ officium piâ—tatis charitatis vetat when as the office of pietie or charitie enioyneth silence as the Martyrs which were vrged to bewray their fellowes would not make direct answer Iun. lection in Daniel 4. But the kings other argument is good which he vrgeth against these wisemen and Chaldeans v. 9. Tell me the dreame that I may know if you can declare me the interpretation thereof The argument is this framed They which can giue the interpretation of a dreame can finde out the dreame it selfe for the one is of a diuine instinct as well as the other And to God nothing is hid he can as well tell what the dreame was as open the meaning of it But ye cannot tell me my dreame therefore neither can you interpret it though you knew it you are then but impostors and deceiuers Polan But Osiander collecteth otherwise non reste argumentabatur rex c. the king reasoned not well as though it were
true light that lighteth euery one that commeth into the world both the light of nature and the light of grace proceede from him and therefore as Basil well obserued prima vox Dei lucem creauit the first voice that God in Scripture is found to haue vttered created the light for like as a most goodly picture if it be laid ina darke caue maketh no shewe at all so the goodly workemanship of God in the creatures had beene obscured if God had not made light to cause the beautie of it to appeare Pint. 2. God also is said to be in light 1. Ioh. 1. 7. because he can endure no falsehood hypocrisie or vntruth 3. The Lord also is said to dwell in light that none can attaine vnto 1. Timoth. 6. 16. because we through the weakenesse of our vnderstanding and blindnesse of our mindes are not able to comprehend any thing of God vnlesse he by the illumination of his grace doe make a way for vs to come vnto him 4. Now whereas it is said Psal 97. 2. that clouds and darkenesse are round about him and 1. king 8. 12. God is said to dwell in the cloud the Scripture by this Metaphor sheweth onely Deum esse inaccessum that God is inaccessible vnto vs not what he is in himselfe and the cloud was a signe of Gods presence as he said to Moses Leuit. 16. 2. I will appeare in the cloud Polan And therefore the Lord when he appeared in Mount Sinai couered all the mountaine with a thicke cloud to shewe that no man is able to comprehend the brightnes of his glorie Quest. 25. vers 24. Whether Daniel did well in staying the execution of the kings sentence vpon the wisemen Vers. 24. He said vnto him Destroy not the wisemen c. Whereas if the sentence of death had beene executed vpon these superstitious Chaldeans the Church of God should haue beene deliuered from pestilent enemies and they beside had iustly deserued to die because of their fraud and impostures it may seeme that Daniel might haue done much better to haue suffered the sentence to proceede against them 1. For answer hereunto Osiander thinketh that there might be some innocent men among them which erred onely of simplicitie and did not malitiously by their wicked arts oppose themselues against the truth and therefore Daniel would haue them spared But it is euident by the text that Daniel would generally haue all the wisemen spared which yet remained for some of them had beene slaine alreadie 2. Caluin thinketh the reason was quia nondum maturuerat ipsorum iniquitas because yet their iniquitie was not come to the full they were reserued to a further punishment 3. Bullinger thinketh they were spared that by Daniels meanes in vera sapientia proficerent they might come to repentance and profit in true wisedome these endes indeede the Lord might propound to himselfe in sparing these hypocrites but the question is what appaâ—ant reason mooued Daniel to entreat for them 4. Bullinger againe thinketh that God stirred vp Daniel to doe it because he would haue his iudgements tempered with clemencie some of them were put to the sword the rest the Lord would haue spared that his mercie and clemencie might appeare in iudgement This beeing admitted to haue beene the secret cause before God of this work yet it is not shewed what stirred vp Daniel to doe it 5. These two reasons then remaine which perswaded Daniel 1. his charitie and loue euen toward his enemies non vult eos perire propter quos erat ipse periturus he would not haue them perish for whose cause he was like to haue perished Hierome Lyran. wherein he imitateth the clemencie of Christ who prayed for his enemies Pellican he might by this meanes winne them or els heape coales vpon their head and make them lesse excuseable 2. Daniel in equitie considered causam non esse iustam that the cause was not iust which mooued Nebuchadnezzar to command them to be killed but he did it in hast and rage and therefore Daniel not so much looking vnto their persons as to their cause desireth that they might be spared Polan Quest. 26. vers 25. Whether Arioch lyed vnto the king in saying I haue found a man c. 1. Some thinke that Arioch which knewe that Daniel and his companions were wiser then the rest of the Chaldeans had indeede sought them out ad solutionem faciendam to giue solution of the kings demaund Hugo but it is euident out of the text ver 13. that they were no otherwayes sought for but to be put to death 2. Most doe thinke that Arioch here played the cunning courtier qui sibi vsurpant aliorum inuenta which doe take vnto themselues that which other men finde out Bullinger for he had not sought for Daniel vltro se obtulerat he had offred himselfe of his owne actord Lyran. Dei gratiam ad suam refert diligentiam the grace and gift of God he ascribeth to his owne diligence Pellican fallebat regem c. he deceiued the king herein as though he had found out Daniel whereas he offred himselfe Pintus But he could not without the kings great offence and indignation haue told such a palpable lie seeing that Daniel had before presented himselfe to the king ver 16. and desired some time to shewe the king his dreame Polan 3. Therefore to meete with this doubt Caluine thinketh that Daniel had not conference before immediately with the king but Arioch fuisse internuntium that Arioch was the messenger betweene them when the king granted him some time But the text is rather to be taken according to the letter vers 16. that Daniel himselfe went and desired the king for Arioch durst not haue mooued any such thing hauing strait charge giuen him to put all the wisemen to death forthwith 4. Vaâ—ablus to helpe the matter readeth in the passiue he said quod repertus est vir that a man was found out c. but the word in the Chalde hashcacath is in the actiue I haue found And yet it had not beene true in the other sense for Daniel was not found but offred and he was not now first knowne or found but he had made himselfe knowne to the king before 5. Polanus maketh this therefore to be his meaning that in this speach he doth gratulari regi c. congratulate with the king and ascribe as vnto his fortune that such a thing had happened But the phrase it selfe I haue found sheweth that he doth attribute somewhat in this matter vnto himselfe 6. Therefore I thinke with Iunius that the meaning of these words I haue found a man is nothing els but incidi in hominem I haue met with the man not that he first found him out but that now he fell vpon him or he came vnto him to bring him to the king so is the word vsed 1. King 22. 20. where Ahab going downe to take possession of Noboths vineyard said to Elias
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
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
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
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
the Lord to be Daniels God and that he serued him but he did not call him his God neither did Darius abolish the worship of idols out of his kingdome all which are euident arguments that he was not truely conuerted vnto the knowledge of Daniels God Polan Quest. 23. Of Daniels deliuerance from the lyons and the cause thereof Daniel sheweth both the causes efficient the forme and manner and ende of this his deliuerance 1. the principall cause of this his deliuerance was God God hath sent the instrumentall cause was the Angel for though God can immediately deliuer his without the ministrie of others yet it pleaseth him to vse his angels both for the setting forth of his owne glorie and the further consolation of his seruants 2. The forme and manner is expressed the Angel shut the lyons mouthes that they had no power to hurt Daniel And not onely their mouthes were shut but herby is signified also that their talents and clawes were stayed from hurting him and therefore it followeth that they haue not hurt me so that they touched him neither with their teeth clawes tayle or by any other meanes Iun. 3. The end also is expressed that by this meanes the innocencie of Daniel might appeare and the goodnesse of his cause that he had not offended against the king but had shewed himselfe a true worshipper of God Polan Quest. 24. Of Daniels salutation to the king O king liue for euer 1. This was the manner of salutation in the East countrey to wish long life vnto their king Thus the Chaldeans saluted Nebuchadnezzar c. 2. 4. but in hypocrisie wishing in their hearts rather that such a tyrant might perish So c. 3. 4. they which accused Daniels godly companions and brethren doe with such words insinuate themselues to the king as flatterers But Daniel doth wish vnto the king long life ex animo from his heart because it is the dutie of subiects to pray for magistrates yea he wisheth vnto him eternall life gloss he then vttered the same words but with an other heart and minde then the â—est did 2. He might haue expostulated with the king because by his authoritie he was cast into the lyons denne but two reasons might mooue Daniel to forbeare all such reprehension 1. because he more respected Gods glorie then his owne particular cause satis fuit eius liberatione illustratam fuisse Dei gloriam it was enough that Gods glorie was set forth by his deliuerance and therefore he is silent in the rest Calvin 2. According to S. Pauls rule infirmum in fide recipe c. receiue him that is weake in faith c. So Daniel would not deale sharpely with the king and discourage him but by gentle meanes seeke to winne him fâ—rther to the faith Quest. 25. Of Daniels manner of deliuerance from the lyonâ— that it was diuine and extraordinarie 1. There are diuerse meanes whereby men haue resisted the rage and violence of lyons 1. As first by force and strength as Samson killed a lion and Dauid slewe a lyon and a beare that inuaded his flocke but so was not Daniel deliuered here for the lyons might haue teared him before he came at the ground as they did his accusers and though resistance may be made against one lyon yet here were many 2. Some haue conquered lyons by casting some garment vpon their head and so as it were blindfolding them as Plinie writeth how a Getulian shepheard at Rome vnder Claudius did stay the rage and fiercenesse of a lyon leui iniectu operâ—o capite his head beeing couered with some light thing cast vpon it by which meanes Lysimachus whom Alexander caused to be shut in with a lyon might more easily strangle him 3. Some haue tamed lyons by vsing them gently while they were yet young and but whelpes as Plinie in the same place maketh mention of Hanno the Carthaginian who as he saith primus hominum ausus est leonem manu tractare the fiâ—st of any durst handle a lyon with his hand 4. Beside lyons vse to shewe themselues kinde vnto those which haue shewed them any kindnesse as Aulus Gellius reporteth out of Appian of a certaine seruant called Androdus who was condemned to the wild beasts and was spared of a lyon that remembred some former kindnesse he had receiued and this he was an eye witnesse of at Rome 5. Plinie also writeth in the same place that lyons vnlesse they be very hungrie wil spare those which are suppliant vnto them mulceri alloquio and that they are made gentle with speach as he maketh mention of a woman which fell downe in the woods before a lyon alleadging se indignam eius gloria praedam c. that she beeing a silly weake woman was a prey vnworthie so noble a beast But none of these meanes did Daniel here vse 6. neither yet as Daniels enemies obiected did they spare Daniel because they were full before as they say a lyon will not prey vpon a man vnlesse he be verie hungrie Iosephus addeth further that thereupon the king caused flesh to be cast before the lyons to feede them and then cast Daniels accusers into the denne who notwithstanding beeing full did teare them before they came at the ground But this narration of Iosephus though it may seeme probable is not necessarie to be receiued seeing the Scripture hath it not 2. But the lyons here were not bound by any such ordinarie meanes this was Gods extraordinarie worke wherein it pleased him to vse the ministrie of Angels who diuersly as Pererius coniectureth might stoppe the lyons mouthes 1. as by remoouing the lyons into some other place 2. or by blinding their eyes 3. or by slaking their hunger 4. or by changing their inward phantasie which stirreth them vp to rage when they apprehend that as enemie vnto them which they deuoure 5. or there might be a terror and feare striken into them as they say lyons naturally are afraid of the rumbling of wheeles the crowe of a cocke and burning fire 6. But Augustine better sheweth how this was non natura in leonibus mutata the nature of these lyons was not changed sed lenitatem quam catuliâ— ostendunt in Danielem exercebant but they practise toward Daniel that lenitie which they vse to shewe to their whelpes c. So also Lyranus natura non est mutata sed feritas prohibita their nature was not changed but their rage was prohibited and stayed as appeareth afterward in that they returned to their kind in falling vpon the accusers of Daniel and breaking all their bones in peices ere they came at the ground v. 24. As God by his power stayed the sword of Arioch that sought Daniel to slay him cap. 2. 13. and kept the fire that it hurt not his three â—aithfull seruants c. 3. so here he stoppeth the mouthes of these lyons against Daniel Polan Quest. 26. Why the Lord doth not alwayes send his children temporall deliuerance 1. It
is not sufficient for temporall deliuerance to haue a good cause for thorough ambition vaine glorie and vaine confidence men may be carried to maintaine a good cause as Brutus that stood for the libertie of the commonwealth because he had no better successe said in discontent virtutem esse rem friuolam that vertue was a friuolous thing he considered not that through his ambition and trusting to his owne wit he ouerthrewe a good cause so in this place it was not Daniels innocencie onely that deliuered him but the cause was his faith he trusted in God Calvin 2. God doth not alwayes deliuer temporally As he suffered Ignatius to be torne of wild beasts and Polycarpus to be consumed of the fire yea at sometime he sendeth the same man deliuerance and not at an other as Peter was deliuered out of Herods hands at Ierusalem but he suffred vnder Nero at Rome yet are not the children of God forfaken for when they are taken away by death they then are most of all deliuered at once from all the calamities of this world and are receiued into euerlasting glorie Bulling 3. There is then a threefold kind of deliuerance 1. there is a temporall deliuerance from death and danger here as Daniel was now deliuered 2. there is a deliuerance from sinne as in this place Daniel liberatur à morte Rex à peccato Daniel is deliuered from death the king is freed from his sinne Melancthon 3. there is a deliuerance and preseruation to eternall life as the godly conseruantur ad vitam eternam are so preserued so that in death it selfe they perish not Osiand Quest. 27. Of Darius ioy v. 23. Then was the king exceeding glade 1. There were two speciall causes of Darius ioy lâ—tâ—tus est amici nomine he reioyced on the behalfe of his friend who was now deliuered by this great miracle Oecolamp and he found his conscience somewhat quieted which was perplexed and troubled before when he refused his meate and would not heare the instruments of Musicke 2. Yet this was but a carnall ioy it was much differing from the true spirituall ioy which the children of God haue when they are assured of the fauour of God and of the remission of their sinnes whereof the Prophet Dauid speaketh Psal. 4. 6. Lord lift thou vp the light of thy countenance vpon vs thou hast giuen me more ioy of heart then when their wheat and wine did abound 3. Yet this ioy of the king and the sight of this miracle made the king more couragious and bold that whereas before he feared the nobles and against his own conscience condemned Daniel now he deliuereth Daniel and causeth them to be cast into the lyons denne in his stead and whereas the stone was sealed both with his owne ring and the nobles he now â—tayeth not for their consent bâ—t by his regall authoritie Daniel was fetcht out of the den Quest. 28. Whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne v. 24. 1. Some here doe answer non est lex aequior vlla quam neces artifices arte perire sua c. there is no more iust lawe then for the deuiser of mischeife to perish in his owne deuise as Haman was hanged vpon the gallowes which he had made for Mordechai gloss iuterlin Hugo this reason satisfieth why the authors of this mischiefe were punished but not why their wiues also and children should suffer with them 2. Bullinger sheweth the equitie hereof by the like iudgements of God as in the destruction of the olde world and of Sodome and in Sauls expedition against Amalech in all these neither men women or children were spared So it is vsually seene that in warre famine pestilence the calamitie is generall But there is great difference betweene the iudgements of God inflicted either immediately by himselfe or by his commandement which are alwayes most iust though we see not the reason thereof and the iudgements of men God may doe that iustly beeing Lord and Creator of all who may giue and take life at his pleasure which man doth vniustly 3. Calvin graunting that the wiues and children may for the sinnes of their husbands and fathers iustly suffer ciuill punishment as infamie losse of goods corruption of blood and such like saith longe durius est c. it is a harder matter to slay the children with the parents And he seemeth to resolue vpon the crueltie of the Persian gouernement scimus reges Orientales exercuisse immane barbarum imperium c. we know that those Easterne kings did exercise a barbarous and cruell dominion yet simply he would not haue this example condemned But howsoeuer the Persian kings gouerned cruelly this example of iustice is simply to be commended in the king as shall appeare by this which followeth 4. There are then foure things which doe iustifie the kings sentence against Daniels accusers 1. The greatnes of the offence which deserued a great and extraordinarie punishment they sinned against God by hatred of the true religion against the king in abusing his facilitie and deceiuing him and they were false accusers against Daniel they offended also against the whole commonwealth which by Daniels care was peaceably and quietly gouerned Bulling Iun. annotat 2. The law of reâ—alion required that false accusers should induâ—â— the same punishment which by their false testimonie they would haue brought vpon others according to Moses law Deut. 19. 19. So the Lacedemonians did vse to put to death false accusers as the Athenians did flatterers As these then by their false suggestions caused Daniel to be cast into the lyons denne so are they iustly serued themselues And as they would haue depriued the king of his friend so they perish with their friends Oecolampad 3. The custome of nations is to be considered which was for the treason committed against the king or commonwealth either against their honour or life to punish both the offenders themselues and their posteritie As this enterprise was both against the kings honour and against the peace and tranquilitie of the commonwealth Seneca giueth this reason of this custome and law of nations Nam parentes liberique eorum qui interfecti sunt propinqui amici in locum singulorum succedunt for the parents and children of them which were slaine their friends and kiâ—â—ed doe succeede in their places c. that is they are all like to be conspiratours as the other were Arcadius and Honorius after they had extinguished the conspiracie of Talnia doe thus resolue in their rescript in Codic tit ad leg Iul. Paterno deberent perire supplicio in quibus paterni hoc est haereditarij criminis exempla metuuntur they ought to suffer their fathers punishment seeing the like example is feared in them of that hereditarie crime The generall custome and law of nations which was to punish the children with the fathers in treasonable attempts sheweth the equitie