his kingdome and Seleucus expelled by Antigonus fleeing vnto him for succour Hierome 6. But he was cruell to the Iewes inuading them vpon the Sabbath day when they suspected nothing and carried many of them away captiue but afterward he became more indifferent toward them giuing them the like priuiledge in Alexandria as the Macedoniaâ—s had Ioseph lib. 12. antiquit 7. He raigned well nie fourtie yeares after Alexanders death and died in the 124. Olympiad as Polybius writeth in the same yeare that Lysimachus Seleucus and Ptolome Ceraunus likewise ended their daies 8. He left behind him Philadelpus Ceraunus and other children beside Pausan. And this was the king of the South that is of Egypt which was South to Iudea which the text saith v. 5. shall be mightie 18. Quest. v. 5. One of his Princes shall preuaile who is meant hereby 1. Hierome whom Lyranus Hugo Card. Pintus follow vnderstand this to be Ptolome Philadelphus who succeeded Ptolome Lagi and grew to be mightier then he he had 200. thousand footmen and 20. thousand horsemen 15. hundred shippes of warre and a 1000. shippes for burthen so Hierome 2. Iunius in his commentarie and in his annotations is of the same opinion that the pronoune his hath reference to the king of the South before named and by Princes vnderstandeth sonnes as Dauids sonnes are said to be his chiefe Princes 2. Sam. 8. And they are called Princes rather then sonnes because they were not the legitimate sonnes of Ptolome And beside this philadelphus after the manner of the Persians married his owne sister Arsinoe so that the children which he had by her were rather called his Princes then sonnes Iun. in commentar But the words of the text following he shall preuaile aboue him or as some read against him G. B. will not beare this sense for these words doe implie a contention which should be the greater but this was not betweene the father and the sonne rather Ptolome the father made his sonne great beeing his younger sonne he appointed him to be heire of the kingdome and as Iustine saith resigned vnto him the kingdome beeing yet aliue thinking it to be a greater honour to be a kings father then the king neither can it be shewed that this Ptolome more enlarged the kingdome then his father had done 3. Therefore by one of his Princes is rather to be vnderstood one of his that is Alexanders Princes and that was Seleucus Nicanor who was king of Babylon and Syria which was North to Iudea so Melanct. Vatabl. Calvin Osiand Bulling Genevens B. Polanus 1. This Seleucus was of such strength that when a wilde bull as Alexander was sacrificing brake loose he held him by the hornes alone and staied him whereupon he gaue the hornes in his armes which doth fitly answer vnto the description of the fourth beast with tenne hornes c. 7. 8. which signified the kingdome of the Seleucians Appian in Syriac it is said that Seleucus and his posteritie had naturally the signe of an anchor in their thigh Melanct. 2. This Seleucus ouercame Antigonus though he were before by him expelled out of Babylon and he diuided his kingdome likewise he caused his sonne Demetrius to yeeld himselfe vnto him he also slue valourous Lysimachus who in Alexanders time being cast vnto a lyon slue him 3. He much enlarged his kingdome he raigned ouer Babylon and Media Mesopotamia Armenia Cappadocia and ouer the Persians Parthians Arabians Bactrians Hyrcanians and possessed all from the borders of Phrygia euen vnto the riuer Indus and passing ouer that riuer he likewise warred with Sandracotus king of the Indians neuer any possessed more countries in Asia then this Seleucus onely Alexander excepted Polan 4. He builded many goodly cities sixteene of them he called after his fathers name Antiochia sixe by his mothers name Laodicea nine after his owne name Seleucia three by his wiues name Apamea and one Stratonica by his other wiues name the most famous of these cities which afterward continued were two called by the name Seleucia one by the Mediterranean sea the other by the riuer Tygris Laodicea in Phoenicia Antiochia vnder Libanus and Apamea in Syria Many other cities he called by Greeke or Macedonian names as Berrhea Edessa Perinthus Maronea Callipolis Achaia Pella Amphipolis Arethusa Cholcis Larissa Apollonia In Parthia Sotera Calliope Hecatompolis Achaia in India Alexandropolis in Scythia Alexandrescota So that Seleucus dominion was mightier and larger then the kings of the South H. Br. in Daniel 5. This Seleucus was somewhat equall and fauourable toward the Iewes he did enfranchise them in all his cities which he builded in Asia and Syria with the same priuiledges which the Macedonians had Ioseph lib. 12. c. 3. which he did to make them his friends against Ptolome Soter 6. But at length he was circumvented and slaine by Ptolome Ceraunus brother to Ptolome Philadelphus Melancthon 19. Quest. That this kingdome of the North is the same which Ezekiel calleth Gog and Magog That Ezekiel c. 38. and Daniel here agree in their description of the same kingdome may appeare by these reasons 1. because the kingdome of Gog is also there called the kingdome of the North Ezek. 38. 15. Come from thy place out of the North parts thou and much people with thee and here also he is called the king of the North. 2. The nations which doe accompanie Gog as Magog Meshech Gomer Togarmah Pharas Put the â—â—ebrews themselues vnderstaÌ„d to be the nations inhabiting Cappadocia Galatia Iberia Armenia all which were vnder the command and obedience of the king of the North. 3. The building of cities thoroughout those countries and the calling of them by the names of the Seleucians and their kinted are euident arguments of the foueraigntie which they had ouer those nations so that we neede seeke no further for that great Gog whome Ezekiel speaketh of 4. And further as Ezekiel prophesieth c. 38. 23. that after the ouerthrow of Gog the Lord would be magnified and sanctified among many nations which was performed by the comming of the Messias so it came to passe for not long after the destruction of this kingdom of the North and the ende of that familie of the Seleucians Christ came into the world And this is the common opinion of the Hebrewes as Ab. Ezra and Kimhi testifie that after the ouerthrow of Gog Messiah should â—aigne 5. Wherefore seeing this Prophesie is fulfilled alreadie they are deceiued which deferre the fulfilling of Ezekiels prophesie vntill the ende of the world wherein they giue great aduantage vnto the Iewes who thinke that their Messiah when he commeth shall vanquish the power of Gog and Magog H. Br. in Daniel 20. Quest. Of the first variance betweene the king of the South and the king of the North and of their ioyning together againe v. 6. In the ende of the yeares they shall be ioyned together againe 1. It is euident then that first the league made betweene the first kings of the
Methodius Eusebius and the falshood thereof is conuinced by this that the Septuagint who liued almost an 100. yeares before that Antiochus did translate this booke into Greeke and Iosephus in his 11. booke Antiquitat Iuda reporteth how Iaddus the high Priest shewed vnto Alexander the great this prophesie of Daniel which foretold of a king that should destroy the Persian Monarchie in confidence whereof Alexander proceeded to that battell and this was 60. yeares before Antiochus 2. The Hebrewes thinke with whom Isidore consenteth that this booke of Daniel of Ezekiel and of the 12. Prophets were written by the wise men of the great Synagogue who were in the time of Ezra 3. But that this booke was written by the Prophet Daniel who was so famous among the Kings of Chaldea and of Persia beside the title of the booke which is called in the Hebrewe sepher Daniel the booke of Daniel our blessed Sauiour doth witnesse the same in the Gospell When yee shall see the abhomination of desolation spoken of by Daniel the Prophet c. Matth. 24. 15. Perer. Osiand Quest. 2. Of the signification of the name Daniel 1. The name Daniel signifieth the iudgements of God or God is my iudge which name was giuen him by the singular prouidence of God for both per eum annntiata sunt iudicia Dei by him the iudgements of God were denounced and declared and God was present with him as his defender and iudge against his aduersaries Bullin 2. Lyranus then is deceiued who thinketh that in this name there is relation to that iudgement which Daniel awarded against the two adulterous Elders which wrongfully accused Susanna for that storie was not of Dauiels writing neither is found in the originall as afterward shall more fully be declared 3. There was another Daniel Dauids second sonne by Abigail who also is called Chileah but he was long before those times 2. Sam. 3. 3. 1. Chron. 3. 1. Quest. 3. Of the kindred of Daniel 1. Hierome in his preface to Daniel writeth that the Septuagint in the beginning of the historie of Susanna which they make the 14. chapter of this booke doe affirme that Daniel was of the tribe of Leui whereupon Bellarmine thinketh that there were two Daniels one of the tribe of Iudah who writ the prophesie the other of the tribe of Leui. But herein Perfrius of his owne sect and societie contradicteth him shewing that neither the Synagogue of the Iewes then nor the Church of Christ now euer acknowledged any more then one Daniel to be a writer of Scripture 2. Dionysius Carthusianus thus remooueth the doubt that Daniel was by his fathers side of Leui by his mothers of Iudah so also Isidore thinketh that Daniel was both of the kindred of the Priests and the kings because it was vsuall for those tribes to match together in Mariage Pererius also reiecteth this as an humane coniecture without any ground of the Scripture Praefat. in Daniel 3. His opinion then is that Daniel was of the kings stocke and that in him and the rest was fulfilled the prophesie of Isaiah to Hezekiah that his sonnes that is his posteritie should be carried captiue into Babylon Of the same opinion that he was ex genere regio of the kings stocke are Bullinger Osiander with others Iosephus also saith that he was of the kinsmen of Zedekiah king of Iudah But this is no necessarie argument for that prophesie might be accomplished in either of the kings stocke as well as in Daniel And Iosephus may be deceiued in this as in the like conceit that Daniel was a gelded man and made an Eunuch so thinketh also Origen their coniecture is because Asâ—penaez to whose care and charge Daniel was committed is said to be the chiefe Sarisim of the Eunuchs but this is no sure argument for Pharaoh Genes 37. is called by that name who had both wife and children Caluin 4. Wherefore concerning Daniels kindred somewhat is certaine that he was of the tribe of Iudah which is euidently expressed c. 1. v. 6. Polan some things are vncertaine as 1. Whether he were of the kings seede for they were of the kings seede and of the Princes v. 3. therefore not all of the kings seede Iun. 2. It is vncertaine likewise that Daniels fathers name should be Zabaa as Epiphanius 3. Or that Bethoron the vpper which first belonged to Ephraim and afterward to the Leuites was the countrie of Daniel as Dorotheus and Epiphanius Quest. 4. Why Daniels kindred is not particularly expressed in the text 1. Some thinke the reason is because this is an historicall rather then a Propheticall booke but this is no good answer for so the booke also of Nehemiah is historicall and yet his kindred is expressed the words of Nehemiah the sonne of Hachaliah 2. Some make this the cause Daniel his kindred was well knowne and therefore it needed not to be expressed So was Isaiahs and Ieremiahs and their kindred well knowne and yet it is set downe in the beginning of their prophesie 3. Neither was this the reason why Daniel inserteth not his name because among the Chaldes he was called by another name Belthazar for c. 10. 2. he saith I Daniel was in heauinesse 4. Pererius saith causam satis idoneam probabilem c. I can finde no meete or probable cause hereof why Daniels genealogie is not expressed 5. Vnlesse this reason may be yeelded that those Prophets haue their kindred expressed which were specially sent from the Lord vpon some message and embassage to his people as Isaiah Ieremiah with the rest not they which onely had visions without any such speciall commission which obseruation notwithstanding doth not alwaies hold for Salomon had no such propheticall commission and yet he is described by his parentage Prov. 1. 1. Salomon the sonne of Dauid Quest. 5. When Daniel beganne to prophesie and at what age 1. Pererius thinketh that Daniel was some 10. yeare old when he went into captiuitie in the third yeare of king Iehoiakim beeing borne as he supposeth about the 25. yeare of Iosias raigne but this cannot be so that Daniel was then so young for 5. yeares after this he expounded Nebuchadnezzars dreame which was the 2. yeare after they stood before the king c. 2. 1. their three yeeres of education beeing expired c. 1. 5. And vpon that occasion Daniel began to be famous for his wisedome celebrated by the Prophet Ezekiel c. 28. 3. thou art wiser then Daniel And before that the same Prophet maketh mention of Daniel for his pietie ioyning him with Noah and Iob of whom the Lord saith that they should onely saue their owne soules they shall neither deliuer sonne nor daughter c. 14. 20. it seemeth then that Daniel was of yeares to haue sonnes and daughters Daniel then within fiue yeares of his captiuitie growing into such fame for his wisedome could not be so very a child as Epiphanius maketh him and
resurrection of the Lord or the Lord taking reuenge came Nebuchadnezzer king of Babel not into Ierusalem L. for at the first comming he entred not into the citie and besieged it 2. v. And the Lord gaue into his hand not in his hand L. into his power V. Iehoiakim king of Iudah and part of the vessells of the house of God which he carried that is the vessels not the persons as Iun. Polan for he spake onely of Iehoiakim before into the land of Shinar into the house of his God not the house Polan for the whole land was not the house of his god I. his gods V. and he brought the vessels into the treasure house of his god his gods V. the treasurie G. 3. v. And the king had said to Ashpenaz the master of the Eunuches the master of the pallace V. of the Courtiers for so saris signifieth as Potiphar is so called Gen. 37. 36. who had a wife but properly it signifieth an Eunuch so called of keeping the chamber of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chamber and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe Elias Levita noteth that onely the ministers or Courtiers of the Kings of Egypt Babylon Medes and Persians were so called that he should carie away I. P. rather then bring G. or bring in L. V. for the same word is vsed in the same sense to carie away v. 2. and this charge was giuen at the taking of Ierusalem some of the children of Israel and of the kings seede and of the Princes of the tyrants L. but that word though sometime it were taken in the better part is now out of vse the word is partemim which Kimhi taketh for the princes about Euphrates but Mercerus thinketh rather thereby to be signified the chiefe princes and gouernours of the Prouinces 4. v. Children in whome there was not any blemish and well fauoured heb good to the sight and instructed in all wisdome and skilfull in knowledge and endued with much vnderstanding and in whome there was facultie that they might stand in the kings palace I. P. better then which were able to stand in the kings palace for the distinction comming betweene doth diuide the sentence and that they might teach them the learning heb letters I. P. L. and tongue of the Chaldeans 5. v. And the King appointed them prouision for euery day heb the thing of the day in his day of a portion of the Kings meate and of the wine which he dranke heb of his drinks and so to nourish them three yeares that at the ende thereof they might stand before the King v. 6. Now there was among these of the children of Iudah Daniel Hananiah Mishael and Hazariah v. 7. Vpon whome the master of the Eunuches imposed other names for he imposed vpon Daniel he called Daniel G. but the word shum in the originall signifieth to put on or impose the name Belteshazzer and on Hananiah the name Shadrach and on Mishael the name Meshach and on Hazariah the name Abednego v. 8. But Daniel had purposed in his heart heb put it in his heart that he would not defile himselfe be defiled L. V. but the word is in hithpael and hath a compound signification with the portion of the Kings meate not with the Kings table L. and with the wine which he dranke heb of his drinks therefore he required of the chiefe of the Eunuches not the chiefe of the Eunuches G. for then the Hebrew preposition should be omitted that he might not defile himselfe v. 9. Now God had brought heb gitten Daniel into fauour and tender loue heb rachamim with the chiefe of the Eunuches or prince of the Eunuches I. master of the palace V. v. 10. And the chiefe of the Eunuches said vnto Daniel I feare my Lord the King who hath appointed your meate and your drinke for wherefore who if L. V. G. but asher is here put for a causall for and lammah signifieth not if but wherefore should he see your faces worse liking leaner L. but the word properly signifieth sadder heauier because they which are leane are sadde and heauie then the children which are of your sort G. your companions L. equals heb which are according to your revolution that is of like time and standing and are appointed likewise three yeares for their education and so ye should make me loose my head G. condemne mine head L. make me subiect vnto a capitall sentence V. make me guiltie of my head I. heb endebted for my head vnto the King 11. Then said Daniel to the butler I. Pol. not to Melzar L. V. A. G. for it is was a propername as appeareth by the article ha set before it hamelzar whom the chiefe of the Eunuchs had set ouer Daniel Hananiah Mishael and Hazariah 12. Trie I beseech thee thy seruants tenue daies and let them giue vnto vs of pulse that we may eate and water that we may drinke 13. Then let our countenances be looked on before thee and the countenances of the children that eate of the portion of the kings meate and as thou seest deale with thy seruants 14. So he hearkned vnto them in this thing and tried them tenne daies 15. And at the ende of tenne daies their countenance appeared fairer and they were better liking more corpulent L. heb fatter in flesh then all the children which did eate of the portion of the kings meate 16. Then the butler not Melzar see before v. 11. tooke away the portion of their meate heb was taking away and the wine that they should drinke and gaue them pulse heb seede 17. And vnto these fowre children children L. fowre is omitted God gaue knowledge and vnderstanding in all learning sepher in bookes or letters and wisdome also he gaue Daniel vnderstanding heb made Daniel to vnderstand in all visions and dreames 18. Now when the daies were expired heb in the ende of the daies which the king appointed heb said to bring them in the chiefe of the Eunuches brought them in before Nebuchadnezzar 19. And the king communed with them and there was not found of them all like vnto Daniel Hananiah Mishael and Hazariah therefore stood they before the king 20. And in euery matter of wisdome and vnderstanding which the king enquired of them he found them by tenne parts tenne fold L. tenne times G. better heb aboue or superiour then the Magicians and Astrologers that were in all his kingdome 21. And Daniel was vnto the first yeare of king Cyrus 3. The questions and doubts discussed 1. Quest. v. 1. Of the third yeare of Iehoiakim which is called the fourth Ier. 25. 1. how these places are reconciled 1. Polanus saith that the prophet Ieremie there speaketh not of the captiuitie of Iehoiakim as here Daniel doth but onely of a certaine prophesie deliuered by Ieremie in the fourth yeare so that he thinketh the third yeare here named and the fourth yeare there mentioned not to concure together But that the same time and
things most deare and precious but this is a forced and wrested sense for the text speaketh euidently of the deliuering of the persons of men not of any other pretious things 2. it is sufficient saith he to vnderstand some of these onely to haue had sonnes and daughters though not all c. But Daniel by this text can be no more denied to haue had sonnes and daughters then either Noah or Iob yet I confesse that this beeing but a supposition and conditionall speach that if these three Noah Iob Daniel were in the middest of it they should deliuer neither sonne nor daughter doth not necessarily conclude that Daniel had sonnes and daughters yet he might haue both 3. Now howsoeuer it was for his virginitiâ— certaine it is he was no Eunuch as Lyranus and Carthusianus and Pintus inferre vpon these words ver 4. they must be children without blemish which collection though Peâ—â—â—â—us mislike yet it may be warranted Leuit. 21. 20. where this verie kind of defect in the secret parts is counted among other blemishes And whereas Perer saith that they were onely to respect the outward comlinesse and beautie which he saith is held longer to continue in Eunuchs I rather thinke with Lyranus taliter castrati sunt male gratiosi etiam in facis that such as are depriued of their vitilitie haue for the most part lesse grace in their countenance Quest. 21. Who are vnderstood here by the Princes 1. The word is partemim which R. Ioseph Kimhi would deriue of the word Perath which was the name of the great riuer Euphrates and that thereby are signified the Princes of the region about Euphrates but this agreeth not to this place as Caluin noteth for these princes were of Iudah whose children were taken they inhabited not neere Euphrates 2. Some deriue the word of Pharah to fructifie and encrease noting such as were truely noble and excelling others some of Parath which signifieth to deuide because the Magistrates and Iudges which decided controuersies were of the nobler sort 3. Some rather thinke that it was a strange word taken vp in the Chalde tongue Mercer Iunius coniecture in that parthani may come of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it generally signifieth the first chiefe or principall men 4. The Latine interpreter it expresseth by the word tyrannorum the seede of the tyrants but that word howsoeuer at the first in the Greeke tongue it was vsed in the better part to signifie great and excellent men yet now it is applied vnto such which are cruell gouernours and are vsually called tyrants thereforre it is no fit word to expresse the sense here 5. The Septuagint retaine it as a proper name and title of dignitie Pharthammin but that is not like for the Princes among the Persians were so called Ester 1. 3. there were not the like titles of honour among the Iewes which were among the Persians I therefore preferre before the rest the opinion of Mercerus and Iun. Quest. 22. VVhy the children of the Princes and Nobles were taken captiues The reasons hereof may be these 1. the king herein shewed his triumph and victorie in carying away the more principall mens sonnes 2. And because such hauing had noble education and not trayned vp as the vulgar sort were meetest to attend vpon the king to the which ende he sorted them out from the rest 3. And this might be his policie also herein that these principall mens sonnes beeing brought vp with the king of Babel and so instructed in the manners and religion of the Chaldeans might thereby haue their hearts and affections enstranged and alienated from their countrie 4. And he might haue further this purpose therein to kepe them as pledges and hostages the better to containe the Iewes in obedience and subiection Caluin Quest. 23. How the Lord performed his promise to Dauid that his kingdome should be established for euer 2. Sam. 16. seeing Iehoiakim was giuen into Nebuchadnezzers hand 1. We must consider that the promise in respect of Dauids temporall seede was conditionall that the Lord would make sure the kingdome so long as they continued in obedience but if they brake the condition the Lord was not tied to make good his promise 2. Yet the spirituall kingdome in the Messiah which was of the seede of Dauid according to the flesh shall remaine for euer without any condition or exception 3. And although Iehoiakim were giuen into Nebuchadnezzars hand yet the kingdome well nigh continued after this 20. yeares in Dauids posteritie and the Lord by degrees did proceede to take away the scepter from Iudah which for Dauids sake he would haue continued still if they would haue taken any warning 4. But it must not be thought that Gods purpose and promise to Dauid was changed and ouerturned by any superior power and euen Nebuchadnezzar herein was the minister of God to execute his iudgements for it is saide that the Lord gaue Iehoiakim into his hand v. 2. Polan Quest. 24. Whether it were lawfull for Daniel to be taught the learning of the Chaldeans v. 4. And whome they might teach the learning c. Though among the Chaldeans there were curious and superstitious artes for both iudiciarie Astrologie and Genethlialogie the casting of mens natiuities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuination by the dead are held to haue beene inuented by the Chaldeans yet they had other profitable sciences as Astronomie Geometrie and other liberall arts which Daniel might safely learne as Moses was brought vp in the knowledge of the Egyptians whose superstitious inuentions notwithstanding he abhorred and if Daniel refused to be defiled with their meats which were but for the bodie much more did he take heede not to haue his soule defiled with superstitious inuentions Calvin Quest. 25. Of the Chalde language and the difference betweene it and the Hebrew 1. The Chaldeans called in Hebrew Chasdim had their originall from Arphachsad the sonne of Sem the Chaldeans at the first comprehended the Hebrewes also for Heber the sonne of Selah the sonne of Arphacsad was the father of the Hebrewes and Abraham the Hebrew was borne in Vr of the Chaldees 2. At the first the knowledge of God did flourish among the Chaldeans till idolatrie and superstition encreasing it pleased God to single out Abraham in whome the true religion should be preserued 3. The most auncient tongue was the Hebrew which was preserued in Hebers familie and so descended to Abraham who also because he liued among the Chaldeans could speake the language of that nation 4. But seeing Daniel here beeing an Hebrew borne was to be taught the Chalde language then Philo is deceiued who thinketh the Chalde and Hebrew to be all one 5. Neither was the Chalde and Syrian tongue the same which is the opinion of Mercerus so thinketh also Hugo Cardinal following the ordinarie Glosse some thinke that the Syrian tongue differed not much from the Chalde but was the more eloquent
onely vnto God to be controlled of none nor to giue account of his doings to any Therefore the presumption of the Pope is intolerable who challengeth that to himselfe which is onely peculiar vnto God As thus his clawbacks and flatterers write of the Papall preheminence and priuiledge non est de eius potestate inquirendum quum primae causa nulla si causâ— no man must inquire of his power seeing he is the cause of causes and of the first cause there can be no cause c. secund Bald. in capit Eâ—cles c. And nemo potest dicere Papae c. no man must say vnto the Pope why doe you so distinct 40. c. si Papa Hereof Fâ—ederick the 2. Emperour complained in an epistle to Otto Duke of Bavaria Rationem actuum nemini quasi sit Deus reddere vult id quod soli Deo conuenit vsurpat c. he will render account to none of his doings he vsurpeth that which onely agreeth vnto God that he can not erre c. Annal. Aventin lib. 7. ex Polan 6. Morall observations 1. Observ. Worldly and carnall men doe onely craue the helpe of the godly in the time of neede v. 5. Till at the last Daniel came before me If the Soothsayers and Sorcerers could haue serued Nabuchadnezzers turne he would not haue sought vnto Daniel but now all other meanes fayling him he craueth his helpe to expound the dreame like as men in their health regard not the physitians but in their sicknes runne vnto them So Ieroboam when Abiah his some was sicke sent vnto Ahiah the Prophet 2. king 14. 2. Observ. Witches and Sorcerers not to be sought vnto Nabuchadnezzer called all his wise men together to vnfold the secret of his dreame but they could doe him no good by which we are taught not to runne vnto any such for helpe 1. because they can not helpe they are both ignorant and know nothing and of no power and can doe little as is euident in these Chaldean wizzards who did but deceiue and abuse the king 2. Such doe vse the conference of wicked spirits and therefore to goe vnto such were to forsake God As Ahaziah in â—eeking vnto Beelzebub the god of Ekron did therein denie that there was a God in Israel 2. King 1. 3. Observ. Prosperitie is daungerous v. 9. The boughes thereof were faire and the fruit much Nabuchadnezzer in his flourishing and prosperous state is compared to a good tree both faire and fruitfull this his prosperitie did lift vp his heart and made him proud and therefore his boughes were broken off to make him know himselfe So riches and abundance are but a snare to them which know not how to vse them therefore the wise man prayeth that God would not giue him riches least I be full and denie thee Prov. 30. 9. They say that the palme tree will not grow in a sat ground but in a light and sandie and if the soyle be strong and fertile they must cast salt and ashes at the roote to qualifie the strength of the ground So if prosperitie be not seasoned with the salt of grace it is vnfruitfull and vnprofitable Pintus 4. Observ. Ministers must be faithfull in deliuering the truth though it be not pleasing As Daniel vers 2. deliuereth the interpretation to the king of this fearefull and terrible dreame though he knew it should not be welcome vnto him so must Ministers in their office be faithfull as the Apostle saith It is required of the disposers that euery one be found faithfull 1. Cor. 4. 2. They must feare rather to offend God then to displease men So the Lord saith to his Prophet Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgression c. Eli was iudged for sparing and forbearing his wicked sonnes 1. Sam. 2. and the false prophets are threatned for flattering the people and sowing pillowes vnder their elbowes Esech 13. and the watchmen which tell not the people of the sword comming shall beare their sinne the Lord will require their blood at his hand Esec 33. 6. 5. Observ. We must looke vnto Gods prouidence in our affliction So Daniel saith c. 2. 21. It is the decree of the most high which is come vpon my Lord the king When the Lord layeth his hand vpon his children they must looke vnto him that correcteth them and humble themselues before him and not murmure against him seeing it commeth not by chaunce but as it pleaseth the diuine prouidence to dispose as the Prophet Dauid excellently saith I held my peace because it was thy doing Psal. 39. 4. 6. Observ. Of the vtilitie and benefit that commeth of true and effectuall repentance V. 33. My glorie and beautie was restored vnto me c. Nebuchadnezzar after his seauen yeares humiliation is restored vnto as great honour as euer he was So Iob after he had beene afflicted was raised vp to a more glorious and flourishing estate then he had before Dauid after his long time of persecution was established in the kingdome so affliction and if it worke true humiliation and repentance bringeth greater ioy and comfort in the ende as the Apostle saith one light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall weight of glorie 2. Cor. 4. 17. 7. Observ. Of the greatnesse of the sinne of pride and how the Lord abhorreth it V. 28. While the proud word was in the kings mouth whereby he boasted of his goodly buildings which he had made not for Gods honour but his owne euen in the same moment did the Lord cast him downe from his princely throne So Daniel saith c. 5. 20. when his heart was hardened in pride he was deposed from his kingly throne therefore let all those take heede by this example whose hearts are lifted vp ascribing their gifts and works to their owne wit industrie and strength or making their owne glorie and praise the ende and scope of all their doings for the Scripture saith the Lord resisteth the proud 1. Pet. 5. 5. 8. Observ. God fighteth for vs against the Deuill V. 27. According to his will he worketh in the armie of heauen The Lord is the commander of the Angels and princes both good and bad are subiect vnto him all things in heauen and earth are swayed according to his will which is much to the comfort of Gods children that nothing can hinder their saluation neither Angels nor principalities nor powers height nor depth can separate them from the loue of God in Christ Rom. 8. 39. And so our Blessed Sauiour saith My father is greater then all and none can take you out of his hand Iohn 10. 29. CHAP. V. 1. The Methode and Argument THe summe and argument of this chapter is an historicall narration 1. of a fearefull sight an hand was seene writing vpon a wall 2. and the interpretation thereof by Daniel In the vision these things are declared 1. the
vnto Antiochus Theos first his daughter Laodice and then afterward his other daughter Berenice they 〈◊〉 two sisters as Appian in Syriac whome Polanus followeth But whether they were sisters or not Antiochus did repudiate his lawfull wife Laodic by whome he had two sonnes Seleucus Callinicus and Hierax but this mariage prospered not for Berenice was slaine by Callinicus which sheweth what is the ende of such vnlawfull marriages and that all leagues and confederacies combined by such meanes can not hold So Ferdinand gaue vnto Sigismund king of Polonia first one of his daughters and after her death an other by the Popes dispensation And in this age the Pope hath dispensed with the like incestuous mariages for the vniting and maintaining of some great houses Polan 5. Observ. Princes that are enemies to the Church shall not long prosper v. 12. But he shall not preuaile Ptolomeus Philopator hauing obtained an exceeding great victorie against Antiochus Megas because he was listed vp in minde and afflicted the people of God profaned the Temple and cast many of them before the Elephants in open shewes he was giuen ouer to a reprobate sense spending his daies in most filthie pleasure and liued not long after such is the ende of those which are enemies to the people of God according to the prayer of the Prophet Dauid Vp Lord disappoint them cast them downe Psal. 17. 13. 6. Observ. There can be no firme peace among the wicked v. 27. They shall talke of deceit at one table Antiochus Epiphanes and Ptolome Philometor made semblance and shew of friendship but it was not in truth such are the truces betweene Princes that professe not true religion as betweene the kings of France Spaine in times past as Sleidan and Gnicciardine note in their stories so the Prophet Isai saith c. 57. 21. There is no peace to the wicked 7. Observ. Peace betweene Princes enemies to the Church dangerous v. 28. His heart shall be against the holy couenant As this peace betweene Antiochus Epiphanes and Ptolome Philometor redounded much to the hurt of Gods people such are the leagues made in these daies betweene the Princes of the Popes faction which tende to the ruine of the Church as Herod and Pilate were made friends by persecuting of Christ. But God shall breake the bonds of all such carnall deuices and not suffer his Church to be troden downe 8. Observ. That we be not dismaied when religion is hindred v. 31. They shall pollute the Sanctuarie As Antiochus Epiphanes caused an idol to be set vp in the Temple and the daily sacrifice to be intermitted so for a while God may suffer his Church to be tried and his seruice to cease as here in England in the daies of Queene Marie when the Churches were defiled with idols but as Antiochus tyrannie continued not much aboue sixe yeares so God shortned those wicked daies which were vnder that time not full out sixe yeares 9. Observ. The ende of the wicked shall be sudden and fearefull v. 45. He shall come to his ende and none shall helpe him As Antiochus was plagued of God for his wickednes and so he died the like ende wicked tyrants shall haue as Psal. 37. 37. Marke the vpright man for the end of that man is peace but the transgressors shall be destroied together c. CHAP. XII 1. The Argument and Method THis Chapter which conteineth the comforts and consolations ministred vnto Daniel is deuided into three parts 1. the conference of the Angel with Daniel to v. 5. 2. of one of the Angels with Christ v. 5. to v. 8. 3. of Christ himselfe with Daniel thence to the ende of the chapter 1. In the first part there are 4. comforts giuen vnto Daniel 1. one is taken from the efficient cause and author of their deliuerance Michael shall stand vp for his people v. 1. 2. in the second place of comfort first the time of trouble is set forth by way of comparison then the comfort is taken from the issue of their trouble they which are found written in the booke of life shall be deliuered v. 1. 3. the third comfort is from the hope of the resurrection they which are not temporally deliuered shall rise vp in the ende vnto life euerlasting Here the resurrection is set forth 1. in generall many that is all shall awake out of the dust 2. in particular there shall be two sorts some shall rise to life some to shame v. 2. 3. of those which rise to life some shall shine among the rest as the brightnesse of the firmament and as the starres v. 3. 4. The fourth comfort is that notwithstanding those troublesome times yet the Church of God shall continue and many shall seeke for the vnderstanding of this booke which to that ende Daniel is bid to seale vp v. 4. 2. In the second part is described 1. the vision that Daniel sawe both the number he sawe two and the site or place of them v. 5. 2. their speach 1. the question mooued vnto whom namely to Christ and what concerning the ende 2. the answer 1. by whom by him that stood vpon the waters 2. in what manner by an oath with the lifting vp of both his hands 3. what he answereth both for the cōtinuance of the time for the end v. 7. 3. In the third part there is 1. Daniels question with the occasion thereof his not vnderstanding v. 8. 2. the answer of Christ partly denying Daniels request the things were secret and sealed vp v. 9. partly giuing him satisfaction 1. concerning the Church wherein is shewed the ende and fruit of their afflictions set forth by the contrarie the frowardnes of the wicked v. 10. and the tearme first 1290. daies then a 1335. v. 11. 12. 2. concerning Daniel himselfe that he should be content with a double promise made vnto him that he should presently after his death rest from all his labours and afterward stand vp in his lot in the resurrection 2. The text with the diuers readings 1. And at that time shall stand vp Michael the great Prince which standeth for the children of thy people and there shall be a time of trouble such as neuer was since there began to be a nation vnto this time and at that time the people shall be deliuered euery one that is found written in that booke in the booke B. G. but the article is prefixed which noteth some speciall booke 2 And many of them which sleepe in the dustie earth V. I. earth of dust H. not dust of the earth B. G. shall awake some to euerlasting life and some to shame and perpetuall contempt not to contempt that they may see alwaies 3 And they which instruct cause to vnderstand H. are teachers V. are wise G. B. are taught or learned L. but the word is in the active shall shine as the brightnes of the firmament and they which bring many turne many B. G. to righteousnes iustifie many H. as the
part of time mentioned c. 7. 25. and c. 12. 7. which containeth the precise time of three yeares and 10. dayes during the which the daily sacrifice was discontinued 3. here is one time of 1290. dayes which endeth at such time as religion was fully restored after the purgation of the Temple 4. and there is mentioned a fourth time of a 1335. dayes which endeth at Antiochus death Quest. 27. Of the last words spoken to Daniel goe thy waies vnto the ende v. 13. 1. Melancthon hence inferreth because mention is here made of the last resurrection that Daniel shall stand vp in his lot that the prophesie of Daniel reacheth vnto the ende of the world But this followeth not because the resurrection is here spoken of that therefore Daniels prophesie comprehendeth the last times no more then it can be hence concluded that Daniel should himselfe liue vnto these times yet we denie not but that typically many things in this prophesie may be applyed vnto the persecutions of the Church in the latter dayes 2. Chrysostome thinketh that by this speach the Lord reuealed vnto Daniel that he should not returne into his owne countrey but die in Babylon in the land of the captiuitie as the Lord told Moses that he should not goe into Canaan But though thus much is not here signified it is true that Daniel died out of his owne countrey and he is forewarned of his ende which could not be farre off Daniel beeing now verie old of more then an 100. yeares 3. These words goe thy way vnto the ende doe put Daniel in minde of diuerse things 1. contentus sis hac mensura be content with this thy lot Calvin he should from henceforth expect no more visions 2. that he should perseuere and continue vnto the ende Bulling 3. and that he should set all things in an order and not trouble himselfe any further with curious searching out of these things but prepare and make himselfe readie for his ende Iun. in comment 4. that which God had yet further to reueale for the comfort of his Church he would reserue for other times as Ezra Zacharie Haggie Malachie were raised vp afterward the Lord would adorne his Temple at the reedifyiâ—â— thereof with some propheticall visions M. Br. in commentar Quest. 28. Of these words thou shalt rest and stand vp in thy lot Here two things are promised vnto Daniel 1. his rest that should followe immediately after his death both in bodie and soule 2. his reward he should stand vp in his lot in the ende of dayes 1. He shall rest both in bodie in the graue and in soule being taken vp into euerlasting ioy the wicked doe not rest after their death for their soules goe immediately to the place of torment as is shewed in the parable of the rich glutton Luke 16. But this is the priuiledge of those which die in the Lord they doe rest from their labours Apocal. 14. 13. 2. He shall stand vp in his lot 1. Melancthon thus interpreteth docebis confirmabis Ecclesiam c. thou shalt teach and confirme the Church in the last times but it is euident that he speaketh of his standing vp in the resurrection because mention is made before of his rest 2. he shall stand vp for the wicked beeing condemned of their owne conscience shall not be able to stand in iudgement Psal. 1. 5. But the righteous shall stand forth and appeare with boldnesse before the Lords tribunall seate Perer. 3. And the lot and portion of the righteous is euerlasting life which is called a lot because it is giuen freely and cast out vnto them without any desert of theirs Perer. and because euerie one hath his lot all shall not haue the same measure of glorie Polan And vnto this gracious promise made vnto Daniel answeareth that holy and comfortable saying of S. Paul I haue fought a good fight I haue finished my course I haue kept the faith from hence forth is laid vp for me a crowne of righteousnesse which the Lord the righteous iudge shall giue vnto me at that day and not vnto me onely but vnto all them that loue his appearing 2. Tim. 4. 8. God graunt vnto vs so to keepe the faith and to fight a good fight that we may obtaine that crowne of righteousnesse through the merits of our blessed Lord and Sauiour Christ Iesus to whom be praise for euer 4. Places of doctrine Doctr. 1. Of the person and office of Christ. v. 1. Michael shall stand vp the great Prince which standeth for the children of thy people here are three things shewed concerning Christ 1. his person he is called Michael that is as God one equall vnto God a distinct person from the Father but of the same essence power eternitie who is the brightnesse of the glorie and the engraued forme of his person Hebr. 1. 3. 2. His office is described he is the great Prince the gouernement is vpon his shoulder Isa. 9. 6. the Lord of Lords and the King of Kings Apocal. 17. 14. the mightie protector and defender of his Church 3. The benefit which we haue is this this Michael standeth for his people to defend them from the rage of Sathan and of his ministers as our Blessed Sauiour saith I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand Ioh. 10. 28. Doctr. 2. Of the resurrection of the dead and the manner thereof v. 2. Many of them which sleepe in the dust of the earth shall awake c. 1. Here is confirmed that article of our faith concerning the resurrection of the dead the like hath Iob. 19. 26. Isay. 26. 19. Ezech. 37. 12. and this is the first place in the old Testament wherein euident mention is made of eternall life 2. The diuerse state and condition is described of those which shall rise againe some vnto euerlasting life and some to perpetuall shame as our Sauiour saith in the same manner Ioh. 5. 29. they shall come forth of their graues that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation 3. The easines and facilitie of this work is shewed with God that it is no more for him to raise the body out of the graue then for the body to awake froÌ„ sleep to rise out of the bed so the righteous are said to rest in their beds that is in their graues Isa. 57. 2. sleepe then is an image of death then the awaking from sleepe should put vs in mind of our resurrection and assure vs thereof as Tertullian well saith cum evigilaverit corpus redditum officijs eius resurrectionem mortuorum tibi affirmat when thy bodie is awaked beeing restored vnto the duties thereof it doth affirme and testifie vnto thee the resurrection lib. de anim c. 43. the same Tertullian concludeth the resurrection by the example of the Phoenix which is said to rise out
The meaning of those words which he carried into the land of Shinar to the house of his god 15. qu. Of the land of Shinar or Shingar 16. qu. Of the god and idols of the Chaldes 17. qu. v. 2. What is to be commended what discommended in Nabuchadnezzer in carying part of the vessels of the Temple 18. qu. Why it pleased God to suffer that the vessels of the Temple should be carried away 19. qu. Of Ashpenaz the master of the Eunuches his name and office 20. qu. Whether Daniel may be prooued froÌ„ hence to haue beene an Eunuch in the first sense 21. qu. Who are vnderstoode here by the Princes 22. qu. Why the children of the Princes and nobles were taken captiues 23. qu. How the Lord performed his promise to Dauid that his kingdome should be established for euer 2. Sam. 16. seeing lehoiakim was giuen into Nabuchadnezzers hand 24. qu. Whether it were lawfull for Daniel to be taught the learning of the Chaldeans 25. qu. Of the Chalde language and the difference betweene it and the Hebrew 26. qu. Of the necessarie institution of schooles and the manner and order thereof 27. qu. Why other names were giuen them 28. qu. Of the signification of their names both the new and the old 29. qu. v. 8. Why Daniel refused to eate of the kings meate and of the diuers kinds of abstinence 30. qu. The causes which mooued Daniel to forbeare the kings meate 31. qu. v. 8. How Daniel should haue beene defiled with the kings meate 32. qu. whether Daniel euer after abstained from the kings meate 32. qu. v. 9. What fauour it was which Daniel found with the chiefe of the Eunuches not obeying his request 33. qu. Of Daniels request to the butler 34. qu. Whether Daniel tempted not God in setting a certaine number of daies 35. qu. Why Daniel did chuse rather to eate of pulse then of the kings meate 36. qu. vers 15. Whether the beautie and strength in Daniel and the rest feeding on this course foode were a naturall worke 37. qu. v. 17. Of the knowledge and vnderstanding which God gaue vnto Daniel and the other three whether it were naturall or supernaturall 38. qu. Whether Daniel and the rest learned the curious arts of the Chaldeans 39. qu. Whether it be lawfull to vse the arts and inuentions of the heathen 40. qu. Of the dreames and visions which Daniel had vnderstanding of 41. qu. Whether this gift of vnderstanding visions and dreames were in Daniel as an habit permanent and remaining alwaies in him 42. qu. Of the diuers kinds of dreames 43. qu. Whether there be any diuine dreames 44. qu. Whether there be any truth or certentie in dreames 45. qu. Of the causes of true dreames 46. qu. How diabolicall and diuine dreames may be discerned 47. qu. Why it pleased God by visions and dreames to instruct his seruants 48. qu. Why visions and dreames are often shewed vnto simple and vnlearned men 49. qu. Why dreames are not alwaies cleare and manifest but darkely and obscurely propounded 50. qu. what dreames may be obserued and by whome 51. qu. Whether in diuine dreames there is a free vse of reason and the will and the same acceptable to God 52. qu. v. 21. How Daniel is saide to haue beene vnto the first yeare of king Cyrus Questions vpon the second chapter of Daniel 1. qu. v. 1. How the second yeare is to be counted wherein Nabuchadnezzer had this dreame 2. qu. What Nabuchadnezzer this was and whence he was so called 3. qu. v. 1. Why he is said to haue dreamed dreames 4. qu. What manner of dreame this was which Nabuchadnezzer had 5. qu. Why it pleased God to send this dreame vpon Nabuchadnezzer 6. qu. v. 1. Of the meaning of those words And his sleepe was vpon him 7. qu. Of the foure kind of wise men whome the king sendeth for 8. qu. Why Daniel was not called and sent for among the rest of the Chaldeans 9. qu. v. 4. Of the Aramites language whether it differ from the Hebrew and be all one with the Chalde 10. qu. Why the Chaldeans spake in the Aramites language 11. qu. v. 8. Why the king saith they would gaine or redeeme time 12. qu. v. 10. Of the Chaldeans answer vnto the king 13. qu. Of the impostures and falshoods in the answer of the Chaldeans 14. qu. what the Chaldeans meane in these words Except the gods whose dwelling is not in the flesh 15. qu. v. 12. Of the kings rash sentence in commanding all the wise men of Babylon to be slaine 16. qu. v. 13. whether the wise men indeede were slaine 17. qu. what office Arioâ—h had to whome Daniel maketh this motion v. 14. 18. qu. v. 15. How Daniel was ignorant of the kings decree against the Soothsaiers 19. qu. v. 19. How this secret was reuealed vnto Daniel in the night 20. qu. Of the forme and order of Daniels thanksgiuing 21. qu. v. 19. How Daniel is said to haue blessed the God of heauen 22. qu. vers 21. How the Lord is said to change times and seasons 23. qu. v. 22. what secret things the Lord is said to discouer 24. qu. v. 22. How light is said to dwell with God wheras it is said Psal. 18. 11. he made darkenes his secret place 25. qu. v. 24. whether Daniel did well in staying the execution of the kings sentence vpon the wise men 26. qu. v. 25. whether Arioch lied vnto the king in saying I haue found a man 27. qu. v. 25. why Arioch named Daniel to be one of the captiues rather then of the wise men 28. qu. v. 26. How the king is said to answer no question being demanded 29. qu. v. 27. why Daniel denieth that any of the wise men could expound this dreame 30. qu. v. 28. whether God onely be the reuealer of secrets and things to come 31. qu. v. 28. What Daniel meaneth by the latter daies 32. qu. v. 29. whether Nebuchadnezers thoughts were the cause of his dreame 33. qu. v. 29. why it pleased God to impart vnto Nebuchadnezer this dreame 34. qu. v. 30. This secret is not shewed me for my wisdome whether Daniel by any naturall wisdome could haue obtained the knowledge of this dreame 35. qu. v. 30. why Nebuchadnezer could not vnderstand the dreame which he saw 36. qu. v. 30. Of the two ends why it pleased God to reueale vnto the king his dreame 37. qu. v. 31. of the vision which the king saw in his dreame the manner parts therof 38. qu. of the diuers kinds of signes of things to come and of which kind this image was 39. qu. what kingdoms of the earth are not comprehended in this vision 40. qu. v. 8. why the Chaldean Monarchie is compared to the head of gold 41. qu. Of the largenes of the Empire and dominion of Nebuchadnezer 42. qu. whether Nebuchadnezers dominion were at that time the greatest in the world 43. qu. v. 39. Of the second Monarchy described by