God Mauzzim that is of munitions namely the idol of Iupiter Olympius into the Temple and guarded him about with munitions and garisons such an idol as his fathers neuer knewe so likewise the Romane Antichrist hath brought in a newe kind of images into the Church as one of them obtained of Phocas the Emperour the Church of Gentile idols called Paentheon in Rome and set vp the images of Saints in stead thereof likewise they doe make the virgin Marie their Ladie and goddesse making her their Mediatrix and offring vp prayers consecrating Churches vnto her And thus they haue framed vnto themselues a newe goddesse whom their fathers knewe not But the most famous idol of all is their newe deuise of transubstantiation and of their breaden god and their idolatrous sacrifice of the Masse wherein they commit many profanations 1. They giue vnto euerie Priest power to make the bodie of Christ and therein thinke them more worthie then the Virgin Marie for she was conceiued but once with the holy flesh of Christ but they doe make it daily 2. they detract from the vertue efficacie of Christs alsufficient sacrifice vpon the crosse in adding as a supplement thereof their daily vnbloodie sacrifice as they call it of the Masse 3. they ascribe vnto the Masse such vertue as that thereby they thinke the soules to be deliuered out of purgatorie 4. they hold that the Masse is auaileable ex opere operato by the verie externall worke without the good intention faith or preparation in them to whom it is applye 5. They carrie their impanate god about in procession requiring adoration with knocking kneeling lifting vp the hands to be yeelded vnto it 6. And they make their Masse a generall remedie not onely against all spirituall but temporall euills and calamities and a meane to obtaine both spirituall and temporall blessings as health of bodie good successe in any businesse victorie in warre good speed in mariage matters in battell in nauigation and such like whence they haue deuised so many kinds of votiue Masses as they are called as for peace for raine for faire weather for women in trauaile for those which are vpon their iourney against the pestilence lightening and such like All which are newe brought in deuises neuer knowne in the former ages of the Church and this may well be called their newe come God Mauzzim which signifieth munitions for the idolatrous seruice of the Masse is the chiefe pillar of Popish superstition their munition and fortresse Pappus 25. Controv. Of the theatricall and pompous seruice with siluer and gold which Antichrist hath found out for his newe idol As Antiochus spared no cost to set forth his newe idol he bestowed vpon it siluer and gold and precious things and as Marcellus among the Romanes robbed all other Temples to set forth and beautifie the idol-Temples at Rome So the Romane Antichrist with all externall pompe outward glorie and glittering shewe of siluer and gold doth adorne and beautifie this his new coined seruice And how all their religion consisteth in nothing els but in an outward shew and vaine-glorious pompe it is euident in these three things in their persons Churches and solemnities First for their persons they count them good Catholikes that obserue their outward rites and ceremonies though they haue no good motion and instinct at all as if they be in their baptisme exorcised anealed afterward confirmed with chrisme and keepe fasting daies be sprinkled with holy water and ashes creepe to the crosse be confessed at Easter kisse the pax goe in pilgrimage offer to their idols and when they die be anealed and carried to the graue with tapers and dirges they thinke they haue performed all offices of Christianitie Concerning their Churches there is no preaching or very seldome and that to small edifying no singing of Psalmes or praying with vnderstanding but all things are set forth to the eare in singing and sound of instruments and to the eye in adorning their images with siluer and gold and such like And touching their solemnities all their seruice is nothing else but a meere stage-play from one ende of the yeare to the other At the natiuitie of Christ an infant made of wood wrapped vp in swathing cloutes is carried vp and downe by boyes and girles In the festiuall of the three kings which they say came to worship Christ three apparelled like kings doe goe from doore to doore singing and begging with a star made of paper In the day of the purification candles are carried about and ashes are sprinkled on ashwednesday In lent certaine persons disguised goe vp and downe the streets whipping themselues the images in the Churches are cloathed in blacke as though they mourned the altars are couered On Palme Sunday an asse is led about and palmes carried before on the day of resurrection after midnight the Priest taketh the image of the crucifix out of the sepulchre and goeth about knocking at the Church doores and crying be yee lift vp ye euerlasting doores and the king of glorie shall come in and then the question is asked who is the king of glorie and the Priest maketh answer the Lord strong and mightie in battell he is the king of glorie and so they blaspemously ascribe that vnto an image which is due onely vnto Christ. Before the ascension day they haue solemne processions and then all the images of the Saints are brought forth and carried in shew on the ascension day one is drawen vp in a wooden tutret to the toppe of the Church and as if he represented Christ he crieth out I ascend vnto my father and your father and when he is at the toppe he throweth downe certaine consecrated hosts and while they are gathering them vp belowe water is powred downe whereupon there is raised a great laughter in the Church On the day of Pentecost the image of a doue is let downe from the top of the Church together with fire and a noise like thunder with this voice Receiue ye the holy Ghost On corpus Christi day the host is carried about in solemne procession with instruments of musicke and loue songs such as minstrels vse to sing at feasts to make ghests mertie And after this manner is the Popish seruice deuised to attend vpon their impanate God ex Polano But Bellarmine laboureth likewise to free the Pope of these imputations that this prophesie of the newe God Mauzzim cannot in any sense agree vnto him 1. First he reasoneth thus this Mauzzim is either Antichrist himselfe or the deuill whom he worshippeth he shall command himselfe to be worshipped and be a great sorceter and Magician but the Pope is none of these Answer 1. We will yeeld vnto him the proposition though indeed this place hath no such sense either to vnderstand Antichrist himselfe or the deuill by the God Mauzzim as is shewed before quest 46. 2. But both the parts of the assumption are true of the Pope for he
of or held of greater authoritie then the other Our contrarie Arguments against the Canonicall authoritie of these additions are these which follow 1. They are not extant in the Hebrew and Chalde originall 2. They containe some things contradictorie to the Canonicall histories as the Apocryphal storie saith that Daniel was of the tribe of Levi whereas he is said in the true storie to be of the tribe of Iudah c. 1. v. 6. 3. Iosephus making mention of all the other histories recorded in this booke yet omitteth these two as Apocryphal relations 4. Hierome toucheth certaine obiections propounded by a Iew against these Apocryphall additions 1. That it is not like that the three children had so much leisure as to goe through all the elements and creatures in their hymne or song 2. It was no such miraculous thing but a naturall worke to kill the Dragon with gobbets and balls of pitch 3. And it is without example that any Prophet was so transported in bodie as Abacuk was taken vp by the haire of the head to goe and minister vnto Daniel Answ. Here the Romanists doe giue vs this slender satisfaction 1. That this booke might be translated by Theodotian out of the Hebrew or Chalde which is now extant or it might be written in the Greeke tongue originally by some stirred by the spirit of God as the author of Ecclesiasticus was Perer. 2. There might be two Daniels one of Iudah an other of Levi. Bellarm. 3. Iosephus omitteth many things in his historie of the Iewes antiquities Perer. 4. 1. So Ionas prayed in the Whales bellie beeing in great danger as the other were in the fire 2. Salomon though mooued by the spirit of God yet by humane wisdome decided the controuersie betweene the two harlots 3. Henoch and Helias were translated in their bodies Hug. Card. in proleg Hieron in Daniel Contra. 1. It is euident that this booke was not translated either out of Chalde or Hebrew by the Greeke allusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say alluding to a cutting or pricking tree he will cut thee and in the Greeke tongue originally were none of the Canonicall books of the old Testament written for vnto the Iewes were committed the oracles of God Rom. 3. 2. but the bookes set forth in the Greeke could not be committed to the Hebrewes 2. If there were two Daniels why are those additions annexed to the prophesie of Daniâ—l as parts thereof he beeing not the author 3. Iosephus omitteth many matters of circumstance but complete histories and the same memorable he seldome omitteth but this argument is vrged not as necessarie but onely probable 4. 1. It is one thing to pray in distresse as Ionas did an other to giue thanks at large vnto God before riddance from the daunger for that had beene in some sort to tempt God to stay longer in the daunger then there was cause 2. That experiment of Salomons wisdome is set forth as an act of a prudent and wise man directed by the spirit of God but the other is set downe as a propheticall act therefore the instance is not alike 3. Henoch and Helias were translated out of the world but not from place to place as this Abacuk is supposed to haue beene and it cannot be gathered that they reteined their bodies still when they were taken vp but rather that by the power of God they were dissolued which we are to thinke for the honour of Christ who was the first that in his whole humanitie entred the heauens 6. Morall observations 1. In that in this prophesie of Daniel there is a manifest prophesie pointing out the very time of the comming of Christ c. 9. quam clarum firmum est hoc testimonium c. what a cleare and sure testimonie is this which we may oppose against Sathan and all Atheists and other gainsayers that Christ is the true Redeemer that was to come into the world Calvin 2. In that the Lord did such wonderfull things for his people in captiuitie in so much that the glorie of God was propagated more disperso afflicto populo Dei quam regnante agentâ— in pace c. the people of God beeing dispersed and afflicted then while they raigned and liued in peace it sheweth the profit that commeth by the crosse Bulling both in generall to the whole Church and in particular to euery member thereof as the Prophet Dauid saith It is good for me that I haue beene afflicted Psal. 119. 71. 3. Further illustria gloriae divinae documenta sunt iudicia in reges the iudgement of God vpon Kings and vpon their kingdomes are notable demonstrations of Gods glorie Polan as the Prophet Isai saith Topheth is prepared of old it is prepared for the king Isa. 30. 33. 4. In that Daniel after the prophesie of the comming of Christ yet foretelleth many afflictions c. 10. 11 12. which should befall the Church of God in this world vntill the blessed day of the resurrection which is spoken of c. 12. when all teares shall be wiped from our eyes thereby is declared that the Church of God and the faithfull members thereof must looke for no firme and sure state in this world to continue but make account through many afflictions to enter into the kingdome of heauen sic Genev. in the argument of the booke for as the Apostle saith Here we looke for no continuing citie but seeke one that is to come Heb. 13. 14. But now by the grace of God I will proceede to the booke it selfe hauing staied long enough in these generall obseruations CHAP. I. 1. The Argument and method THis Chapter hath three parts 1. The first sheweth how that after the King of Babel had besieged and taken Ierusalem he caried diuers into captiuitie 1. c. 1 2. 2. In the next part the education of Daniel and of his other companions is described from v. 3. to v. 18. where these three things are contained 1. The Kings charge vnto the chiefe of the Eunuches for their education to v. 7. 2. Daniels abstinence and refusall to eate of the Kings meate whereunto was made a way by that fauour which God gaue vnto Daniel in the sight of the chiefe of the Eunuches to v. 14. 3. The successe thereof they were encreased with gifts both of minde and bodie v. 15 16 17. 3. Then the euent followeth their ministerie before the King and their aduancement especially of Daniel v. 18. to v. 21. 2. The diuers readings 1. v. In the third yeare in the yeares of three C. for so shalash signifieth three not the third but when it is ioyned with an other word of a cardinall number it becommeth an ordinal that is a number of order of the raigne of Iehoiakim not Ioachim L. for he was the sonne of Iehoiakim 2. King 24. 6. whom Matthew calleth Ieconias c. 1. and the one is written with kaph the other with caph Iehoiakim signifieth the
seasons when he should inspire men 3. There are then naturall dreames which may be obserued for a mans health by such Physitians doe iudge of the distemper of the humours and of inclination to diseases there are also other humane dreames wherein mens infirmities doe shew themselues and so thereby perceiuing what vices they are subiect vnto they may be admonished to amend them such dreames may lawfully be obserued which tende either to the health of the bodie or the soule But diuine dreames are most worthie of obseruation of all other whereby the Lord doth often signifie his will concerning things to come which kind of dreames cannot be interpreted but by the same spirit wherby they are sent as Daniel saith to the King The secret which the king hath demanded can neither the wise the Astrologians the Inchanters and Soothsayers declare vnto the King but there is a God in heauen which reuealeth secrets c. 2. 27 28. Quest. 51. Whether in diuine dreames there is a free vse of reason and the will and the same acceptable to God 1. Pererius thinketh that in such dreames and visions there is soluta vis rationis but not perfectus liberi arbitrij vsus a free vse of reason but not the perfect vse of freewill for to that there is required the libertie of all the senses and powers that then homo should be Dominus sui Lord of himselfe 2. Contra. 1. In that sense man hath no perfect vse of free will neither waking nor sleeping to be as Lord of himselfe to euill mans will is free but he cannot bonum agere nisi à bono agatur doe any good vnlesse he be drawne thereunto of God which is good 2. but the vse of the reason and will is otherwise as free in such visions and dreames as when men are waking for the soule and vnderstanding sleepeth not neither is bound in sleepe but the sense onely And this notably appeareth by that heauenly dreame and vision which Salomon had 1. King 3. 5. wherein both God first bid Salomon aske what he would and he asked wisedome and God approoued this his petition and actually gaue him his request and all this was done while he was asleepe Salomon could not haue made such request of God nor the Lord accepted it if it had beene a fansie and imagination onely in his sleepe But to this diuers answeres are made 1. Pererius saith that Salomon had before made that petition vnto God for wisedome which his petition the Lord approoued in his sleepe not because it was made then but before But no such thing in extant in the text of any former petition the first motion and occasion was giuen by the Lord himselfe who said to Salomon in his dreame Aske what I shall giue thee and thereupon he made his request for wisedome 2. Tostatus hath an other answer which Pererius rather approoueth then the former that whatsoeuer is said there to be done non revera sed per imaginariam tantum dormientis visionem esse factum was not verily done but in the imaginarie vision of Salomon beeing asleepe But this cannot be admitted imaginarie petitions are not accepted of God and they onely haue imaginarie effects but here Salomon was verily endued with wisedome euen in his sleepe for presently after he waked he perceiued that it was a diuine dreame and felt himselfe encreased with that excellent gift of wisedome which immediately after he put in execution 3. Therefore it may safely be held that this was more then a simple dreame for dreames are but representations of things past present or to come but here there was an actuall collation of that which was shewed in the dreame It was therefore both a dreame and a vision concurring with the dreame a dreame it was because it fell out in sleepe but in this dreame Salomons soule had free conference with God in which respect it may be said to be a vision Quest. 52. vers 21. How Daniel is said to haue beene vnto the 1. yeare of king Cyrus 1. Some thinke that this is to be vnderstood of the time of Daniels prophecying Theoderet so also Caluin among the Assyrians and Chaldeans agnitus erat pro summo propheta he was taken for a great prophet but this cannot be the meaning for he had some propheticall visions in the 3. yeare of Cyrus cap. 10. 1. 2. Much lesse can it be referred to the time of Daniels life as Pellican seemeth to thinke for he liued to the 3. yeare of Cyrus how long after it is vncertaine vpon which reason Hierome resolueth non vitae illius tempus accipiendum est the time of his life cannot be here taken 3. Osiander thinketh that hereby is signified that â—e liued and continued so long that he saw to his great ioy the returne of his people out of captiuitie which was in the 1. yeare of Cyrus This indeede is most true but in this place mention beeing made of Daniels standing before the king that is his ministring in the Court there is more vnderstood then simply his continuing and remaining vntill that time 4. Vatablus giueth this exposition that so long he was minister in aula regis a principall officer in the kings Court but so was he afterward also a chiefe gouernour vnder Cyrus c. 6. 5. Lyranus thinketh that hereby is signified the honour and glorie of Daniel in regno Chaldaeorum Persarum in the kingdome both of the Chaldeans and Persians but the words vnto the first yeare of Cyrus are exclusiuely rather then inclusiuely to be taken as though that time determined the space here set 6. Therefore the purpose and intent of these words is not to shewe the tearme when Daniels prophesie or state in honour ended but to signifie that during all the time of the Chaldean Monarchy he continued in great honour and reputation in Babylon and Chaldea postea à Dario in Medos translatus est afterward he was translated by Darius vnto the Medes Hierome Iun. Polan and among them also he was in great honour But from the time that he first stood before Nebuchadnezzar and serued him he was in estimation all that kings dayes and in the raigne of Evilmerodach his sonne and of Balthazar 's his sonne though it may seeme that he was not altogether so much set by in Balthazar time as before Osiand 4. Places of doctrine 1. Doct. vers 2. The translating of kingdomes subduing of cities is ordered and disposed by God Vers. 2. And the Lord gaue Iehâ—iakim c. into his hand c. which sheweth that all things are ruled and gouerned by Gods prouidence that kings and princes states cities and common wealths are in Gods hand to alter and turne them as it seemeth best to himselfe whereof we may make a double vse for as it is to our comfort that we are in Gods hand and vnder his protection so in that he deliuereth the impenitent into the hands of Tyrants by them to be corrected and chastised
interpretation thereof 8. The king answered and said I know certenly that he would gaine time redeeme or buie time Chald. because ye see the thing is gone from me 9. But if yee will not declare me the dreame there is but one iudgement sentence L. V. I. or law A. for you for yee haue prepared lying and corrupt words to speake before me till the time be changed G. I. the time be passed L. till there be an other state of things V. therefore tell me the dreame that I may knowe if ye can declare the interpretation thereof 10. The Chaldeans answered before the king and said Chal. and saying there is not a man vpon the earth Chal. vpon the drie ground which can declare the kings matter therefore not any king nor prince or ruler mightie Chald. euer asked such a question such a saying C. of any Magician Astrologian or Chaldean 11. And the matter the saying C. which the king requireth is precious I. rare G. of great weight L. A. and there is not any other to be found L. which can declare it before the king except the gods whose dwelling is not with flesh with men L. with mortall men V. 12. For this cause the king was angrie and in a great furie and gaue charge to destroy all the wisemen of Babel 13. So the sentence was giuen and the wisemen were slaine and they sought Daniel and his fellowes to be slaine 14. Then Daniel enquired of the counsell and decree L. Po. returned the counsell and decree C. not answered with counsell G. or interceded V. of Arioch the captaine of the guard I. or cheife marshall or executioner V. the captaine of his armie L. to the king which was gone forth to slay the wise men of Babel 15. Yea he answered and said vnto Arioch the kings captaine why is the sentence so hastie from the king then Arioch made knowne declared G. the thing the word C. to Daniel 16. So Daniel went in and desired of the King that he would giue him time leasure G. and he would declare the interpretation to the king 17. Then Daniel went to his house and made knowne the matter the word C. to Hananiah Chananiah C. Mishael and Hazariah his companions 18. And that they should beseech mercie from the God of heauen in this secret sacrament L. that Daniel with his fellowes might not perish with the rest of the wisemen of Babel 19. Then was the secret reucaled to Daniel in a vision by night therefore Daniel blessed the God of heauen 20. And Daniel answered and said The name of God be blessed for euer and euer for wisedome and strengh are his 21. And he changeth times and seasons moderateth V. he taketh away kings not kingdomes L. and establisheth kings setteth vp G. createth V. he giueth wisedome to the wise and knowledge to men of vnderstanding to them which knowe vnderstanding C. 22. He discouereth the deepe and secret things he knoweth what is in the darkenesse and the light dwelleth with him 23. I thanke thee and praise thee O thou God of my fathers that thou hast giuen me wisedome and strength and hast made knowne vnto me made me to knowe that which we desired of thee for thou hast made knowne vnto vs the kings matter word C. 24. Wherefore Daniel went vnto Arioch whom the king had appointed to destroy the wise men of Babel he went and said thus vnto him Destroy not the wise men of Babel bring me in before the king and I will declare vnto the king the interpretation 25. Then Arioch in hast brought in Daniel before the king and said thus vnto him I haue found a man of the children of ludah taken captiues children of the captiuitie of Iudah C. that will make knowne vnto the king the interpretation 26. Then answered the king and said vnto Daniel whose name was Beltshatzar Balthasar L. Beltsazar V. Belteshazzar G. art thou able to make knowne vnto me the dreame which I haue seene and the interpretation thereof 27. Daniel answered before the king L. A. to the king I. V. in the presence of the king B. G. and said The secret which the king hath demanded can neither the wisemen astrologians magicians L. wisards V. soothsayers B. magicians I. V. enchanters G. wise men B. coniecturers L. soothsayers such as gaue coniecture by the entralls of beasts aruspices I. L. readers of destinies V. B. declare vnto the king 28. But there is a God in heauen the reuealer of secrets who hath made knowne vnto king Nebuchadnezzar what shall be in the dayes following I. V. in the latter dayes L. G. B. A. P. but many of these things fell out not long after Nebuchadnezzars time in the consequence or following of dayes C. Thy dreame and the vision of thine head vpon thy bed is this 29. O king thoughts came ascended C. to thee vpon thy bed what should come to passe hereafter and he which reuealeth secrets telleth thee what shall come 30. As for me not for any wisedome which is in me more then in any liuing is this secret reuealed vnto me but for this that they might not that I might B. or that it might L. that some might V. for their cause which might I. make known vnto the king the interpretation and that thou mightest knowe the thoughts of thine heart 31. O king thou sawest and behold a great image this large image whose glorie and the glorie thereof C. was excellent stood before thee and the forme thereof was terrible 32. This images head was of fine good C. gold the breast thereof and the armes thereof of siluer his bellie and his sides I. thighes caeter of brasse 33. His legges of yron his feete were part some of them C. of yron part of clay 34. Thou beheldest till a stone was cut out which was not with hands that is cut out without hands caeter but then the relatiue which should be omitted which smote the image vpon his feete which were of yron and clay and brake them in peices 35. Then was the yron the clay the brasse the siluer and the gold broken altogether and became like the chaffe of the summer floates where the wheat is threshed and the wind carried them away that not any place was found for them and the stone that smote the Image became a great mountaine and filled the whole earth 36. This is the dreame and we will declare the interpretation thereof before the king 37. O King thou art a King of Kings for the God of heauen hath giuen thee a kingdome power and strength and glorie 38. And in all places where the children of men dwell the beasts of the field and the foules of heauen hath he giuen into thine hand A. P. G. B. not all those places where c. V. L. for here the preposition in is omitted or where the children of men the beasts of the field c. dwell I. these are rather said to be giuen as Ier. 27. 6.
of this stone he forbeareth to giue any interpretion of it putting off the matter thus mihi hoc narrare non libuit cui propositum est non futura sed praeterita scribere c. Daniel also giueth an interpretation of the stone but it liked me not to declare it whose purpose is to write of things past not of things to come It seemeth he was loath to offend the Romanes of whom he had receiued so great grace and fauour which he should haue done if he had giuen his opinion that the Romane Empire should in the ende haue beene ruinated by his nation But how vnlike a thing this is that the Iewes should obtaine such a temporall dominion it is euident to all the world they beeing now a dispersed nation without either king or priest Church or commonwealth And our Blessed Sauiour hath assured vs that his kingdome is not of this world they then dreaming of such an outward kingdome doe therein shewe their infidelitie that they haue no part in the true Messiah who is blessed for euer 2. The heretikes called Chiliastes which hold that 6. thousand yeares expired from the creation of the world there shall be a resurrection of iust men who shall raigne with Christ a thousand yeares in the earth doe expound this place of that terrene kingdome But their hereticall fansie is confuted by the verie words of this text for the kingdome here spoken of shall stand for euer it shall not then onely continue for a 1000. yeares 3. Wherefore this Scripture euidently describeth the spirituall kingdome of Christ in this world ruling and gouerning the hearts of his seruants by his grace and propagating his truth and Gospell ouer all the world exercising his power vpon the enemies of his Church which kingdome shall be perfected in his euerlasting glorie of this eternall and euerduring kingdome the Prophet Isay saith the Encrease of his gouernement and peace shall haue no ende Quest. 54. Whether the stone cut out of the mountaine doe signifie Christ or his kingdome 1. The most doe vnderstand this of Christ himselfe who is signified by this stone of which opinion are of the ancient writers Iustinus Martyr dialog cum Tryphone Ireneus lib. 3. aduers. haeres cap. 28. Cyprian lib. 2. aduers. Iudaeos sect 17. and sometime Augustine enarrat in Psal. 98. and so interpreteth Lyranus and of the newe writers Bullinger by this stone would haue Christ vnderstood as Psal. 118. 22. the stone which the builders refused is become the head stone of the corner and Isay 28. 16. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation to the same purpose Melancthon likewise Perorius beside these testimonies of Scripture sheweth how Christ this precious stone was prefigured by certaine typicall stones in the old Testament as by the stone Iacob pitched and annointed it with oyle and the rocke which Moses smote with the tod and water gushed out by the stone that bare vp Moses hands Ezod 17. and by that rocke where Moses was set when he saw the Lords backe parts Exod. 33. Further in these fower respects Christ is compared to a stone 1. for the continuance 2. for the strength he is the fundamentall stone 3. a rocke of refuge vnto them that beleeue 4. and a rocke of offence for the wicked to stumble at 2. Some doe by this stone vnderstand the kingdome and Church of Christ as Augustine in Psal. 42. and 44. so also Caluine comparat regnum Christi cum omnibus illis Monarchijs c. he compareth the kingdome of Christ with all those Monarchies c. so is the Church of God likened to a stone Zach. 12. 3. in that day I will make Ierusalem an heauie stone for all people all that lift it vp shall be torne c. 3. But these interpretations are not contrarie one to another they may well stand together for Christ is not here considered apart by himselfe but together with his Church he as the head and the other as his bodie So the Apostle sometime by Christ vnderstandeth the whole mysticall bodie consisting of Christ and his Church as 1. Cor. 12. 12. As the bodie is one and hath many members so is Christ so the Church is called the bodie and fulnesse of Christ. Ephe. 1. 23. Then in this place Christ is not vnderstood without his body the Church but both Christ and his kingdome which is the Church are ioyned together for ver 44. Daniel speaketh of a kingdome which God should set vp Polan Quest. 55. Whether this prophesie be fulfilled in the first or second comming of Christ. 1. Tertullian expoundeth it of Christs second comming lib. contra Iudaeos So also Theodoret beeing mooued with this reason because at the first comming of Christ all these kingdomes were not destroyed for the Romane Empire then flourished but at his second comming this prophesie shall be fulfilled but this argument is soone answered the kingdomes here spoken of were all dissolued at the comming of Christ in the flesh the Romane Empire is not comprehended in this vision as is before shewed at large quest 49. 2. Some thinke that this prophesie agreeth vnto the first comming of Christ inchoate aliquatenus in some sort and by way of beginning and that in the ende it should dash in peices the Romane Empire but it shall most fully and absolutely be accomplished at Christs second comming Pere Pap. 3. But it shall appeare by these arguments that this Scripture must onely be referred to the first comming of Christ and not at all to the second but onely by way of analogie and by a consequent 1. This kingdome shall be set vp in the times of these Kings but in the euerlasting kingdome of Christ in the next world there shall be neither any such kings nor any more time 2. This stone was but small at the beginning but afterward it grew into a mountaine but Christ when he commeth in his glorie shall then shew himselfe in his greatnes he shall not be as a small stone 3. And this stone became a great mountaine and filled the whole earth which sheweth that Christs kingdome here spoken of should increase by little and little but after his second comming it shall be at the full not still encreasing therefore the kingdome of Christ here in this world of necessitie must be here described 4. Yet by way of analogicall collection this prophesie may be applyed vnto Christs second comming when as Christ shall make a perfect conquest of all earthly kingdomes and powers and of all other aduersaries vnto his kingdome 5. Of this opinion that this prophesie concerneth the first comming of Christ are all they which expound this phrase of the cutting out of this stone without hands of the miraculous conception and birth of Christ of the virgine Marie as Lyran. gloss ordinar Vatab. Pin. with diuerse of the auncient fathers Caluin also though he refuse that
fourth kingdome and the fift cannot stand together 6. Argum. The Romane Empire yet in some sort continueth therefore this fift is not the kingdome of Christ which must not be raised vntill the other be destroyed Contra. The Romane Monarchie is long since dissolued and there remaineth nothing but an image and shadowe thereof therefore this reason concludeth not Quest. 58. That this kingdome of Christs is a spirituall no temporall kingdome 1. Some thinke that Christ was the temporall king of the Iewes and that the kingdome of Dauid descended lineally vnto him by right of inheritance which they would further confirme by that prophesie of Iaacob Gen. 49. 10. the scepter shall not depart from Iudah till Shilob come c. whence they inferre that the kingdome of Israel shall be restored by the Messiah Contra. 1. It can not be shewed that Christ descended by such a right line as that the kingdome came vnto him by lineall descent for the line which Matthew and Luke set downe are of Ioseph not of Marie which sheweth that they were both of the same tribe but that lineall descent wil deriue the temporall kingdome rather to Ioseph then to Marie 2. The contrarie rather is inferred vpon that prophesie that the scepter should then and not before depart from Iudah when the Messiah should come and he saith not that he should be expectatio Iudaeorum the expectation of the Iewes but the expectation of the Gentiles as the Latine translator readeth or the people or nations not the Iewes should be gathered vnto him Pintus 2. Now that Christs shall be no temporall but a spirituall kingdome neither that he had any temporall kingdome by succession from Dauid it may thus appeare 1. Iehoiachin the last king of the Iewes beside Zedekiah whose sonnes were killed before his face had none of his seede to sit vpon the throne after him Ieremie 22. 30. but if the kingdome of Christ were lineally deriued from Dauid it must be counted from him 2. Christ refused to be made a king and when he perceiued the people had such an intent he conuaied himselfe from among them Ioh. 6. 15. he likewise refused to entermeddle with the office of a king as to be a iudge in ciuill causes Luk. 12. 14. 3. No temporall kingdome is eternall but the kingdome of Christ is eternall therefore it is no temporall kingdome 4. What manner of kingdome Christs is the Prophet Zacharie sheweth Behold thy King commeth vnto thee c. poore and riding vpon an asse if Christs were a temporal kingdome where is the pompe riches and glorie of his kingdome 5. As Christs kingdome is so was the oyle wherewith he was annointed and the sword wherewith he was girded but he was annointed with spirituall oyle and the sword of his kingdome is also spirituall Psal. 45. 3. 7. therefore so is his kingdome Pintus 59. Quest. v. 44. In the daies of what kings Christs kingdome should be raised vp 1. The Latin interpreter readeth in the daies of these kingdomes which Lyran. Pint. with others vnderstand of the Romane Empire which is called kingdomes in the plurall quia multa regna continebat sub se because it contained many kingdomes vnder it and they giue this sense that while the Romane Monarchie yet continued the kingdome of Christ should begin Pappus 2. Bullinger somewhat diuerslly by these kings vnderstandeth â—â—iuers princes of the Romane Empire as Augustus and Antonius betweene whom Herod went vnto the Capitol beeing by them confirmed in his kingdome Contra. But that these times can not be vnderstood of the Romane Empire at all hence it is euident because this 5. kingdome must be raised vp in the ende of the other Now the Romane Empire most of all flourished when Christ was borne it was not then the fourth kingdome here spoken of See other arguments against this opinion question 49. 3. The Iewes do vnderstand this fourth kingdome of the Turkish dominion they confound the Macedonian and Romane Empire together making them both one because they say the Romanes had their originall from the Grecians and this is their deuise that they should not be forced to finde the beginning of Christs kingdome vnder the fourth Monarchie of the Romanes Contra. 1. The fourth kingdome cannot be the Turkish segnorie which came 600. yeares at the least after the other 3. kingdomes were dissolued but by Daniels description the fourth kingdome must followe immediately vpon the dissolution of the other 2. Though the Romanes had their beginning from Troy in Asia minor yet that was destroyed a 1000. yeares well nie before the ende of the three first Monarchies therefore the Romanes could not then be counted one kingdome with the Grecians 3. Likewise the Turks came from the mount Caspian and out of the greater Asia then by this reason they might as well confound the Turkish gouernement with the Babylonian or Persian Monarchie which had their chiefe dominions in the greater Asia 3. Therefore the times of these kings must be referred vnto the last kings of the fourth kingdome which consisted of Syria and Egypt as the two legges thereof as is before shewed quest 50. And so Hugo verie well expoundeth in diebus vnius ex illis in the dayes of these kings or kingdomes that is one of them and in the ende of them as the word is taken Ezech. 7. 12. the time is come that is the ende to the same purpose gloss ordinar his regnis pracurrentibus these kingdomes going before as beeing forerunners the kingdome of Christ was both prophesied of and came This beeing agreed vpon that this time is the ende of these kingdomes yet there is this doubt Iunius seemeth to vnderstand this king to be Herod who was an Arabian and so of the kindred of the kings of Syria who vsurped the kigdome of the Iewes and in his time Christ came But this cannot be so fit to find this forth kingdom among the people of God in Iudea it must be a forren kingdome that was cruell and yron-like towards that nation And the kingdome of Syria was dissolued a good while before by Pompey before Herod was king Therefore I rather consent to them which vnderstand this time to be the ende of Ptolomies house and race for vntill Herod the house of Ptolomie continued for Antonie who confirmed Herod in his kingdome married Cleoptra the daughter and heire of Ptolomie Piper 60. Quest. How Christs kingdome is said to destroy other kingdomes 1. Seeing that three of these Monarchies and kingdomes were destroied before Christs birth how is Christs kingdome saide to destroy them and seeing kingdomes are set vp by God and the Apostle saith that the powers that be are ordained of God how is Christ said to destroy that which he setteth vp Answ. 1. Though those kingdomes were in act dissolued before Christs comming in the flesh yet because Christs kingdome is euerlasting and beganne not with his incarnation those kingdomes were destroied by the power of Christs
borne of a noble mother the daughter of Astyages king of the Medes but of a meane father one Cambises should come and bring them into seruitude and then he suddenly vanished away the Chaldeans in Abydenus fragments record that he was blasted by some god and spake of Babels fall by the Persians H. B. consent 2. But that this was a true historie and not done in figure type or vision it may thus appeare 1. if this be no historie no more should the rest be written in this booke and so we should haue no certentie of any thing 2. Daniel himselfe rehearseth this as a matter of fact before Balthazar how Nebuchadnezzer was deposed c. 5. 20. 3. there are many things in this chapter which can in no wise agree vnto the deuill as how Nebuchadnezzer dreamed and asked counsell of the wise men and Daniel wisheth him to breake off his sinnes by repentance none of these things can be said of the deuill ex Perer. 8. Quest. Why Daniel was called by the name of Belteshazzar 1. Dorotheus in synops and Epiphan lib. de vit interit prophet doe thinke that Daniel was so called after the name of Balthazar the kings sonne because he purposed to make him heire with him of the kingdome And this opinion may seeme somewhat to be fauoured by the vulgar Latin translation which readeth v. 5. till Daniel collega my collegue or companion in the kingdome came in which Pererius vnderstandeth so to be saide because Nebuchadnezzer had ioyned Daniel with him as his fellow in the kingdome Contra. 1. There is no word of that sense to signifie a collegue or fellow in the originall and therefore we will not insist vpon this reason 2. But the name of Belteshazzar and Belshazar are diuers in the the originall the one consisteth of 7. letters Beltheshaatzer the other onely of sixe Belshazzer And Daniel was so called before this time when as Balthazar the king was not yet borne nor named in storie 2. Suidas and Iosephus thinke that Daniel was so called because of the interpretation of hid and secret things but that is not so for he was thus called before he had yet expounded any of the kings dreames c. 1. 7. 3. The most thinke that this was the name of the god of the Chaldees and giuen vnto Daniel because of his diuine wisdome Lyran. Hugo Vatab. but the name of the Chalde god was Bel Isa. 46. 1. not Belteshazzar 4. Therefore Daniel had not the very name of his god but the king saith he was called after or according to my God the first syllable onely is borrowed from the name of his god Bel the whole name consisteth of three Babylonian words signifying keeping or laying vp the treasure of Bel Iun. as is shewed before qu. 28. c. 1. 9. Quest. In what sense Nebuchadnezzer saith that Daniel had the spirit of the holy gods v. 5. 1. The Sâ—ptuag read in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit of God thinking to excuse the king and free him from idolatrie but the word in the originall is in the plural elohim gods 2. Some thinke that by gods are here vnderstood the Angels who are sometime called gods in Scripture Pint. but the knowledge of secrets the Angels haue not because they know not things to come and the magicians who had conference and familiaritie with spirits not beeing able to tell the king his dreame which he had forgotten excuse themselues because none but the gods could declare such things c. 2. 11. 3. His meaning then is that the gods aboue onely knew secrets whose diuine spirit Daniel was indued with loquitur more gentilium he speaketh after the manner of the Gentiles who held that there were many gods Lyran. And it was a receiued opinion among them that it was a diuine thing to interpret dreames as Socrates answered the Athenians that he was ignorant of that diuine science Lyran. ex Albert. mag 10. Quest. Of Nebuchadnezzers dreame and the summe thereof There are two parts of his dreame the first containeth a description of a goodly faire tree v. 7. to v. 10. the second the ouerthrow and cutting downe of this tree thence to v. 15. 1. The tree is described 1. by the situation of it in the middes of the earth 2. by the height which reached vnto heauen which Theodoret expoundeth of his pride so also gloss ordin Lyranus of his high aduancement to such a great Monarchie 3. by the spreading of it to the endes of the earth is vnderstood the largenes of his dominion which extended very farre Megasthenes as Iosephus citeth him thinketh that he subdued part of Spaine 4. by the vtilitie thereof which was double it gaue meate and shadow vnto all both foules and beasts that is all kind of people both of ciuill and vnciuill life both had nourishment and peace vnder the raigne of Nabuchadnezzer 2. Then the destruction of this tree followeth 1. by whome by a watchman which is interpreted to be an angel 2. the manner is described how this tree should be serued the tree is broken downe that is the king is cast out of his kingdome the branches are broken off his nobles and princes are remooued from him his leaues are shaken off his glorie and renowne is taken from him the fruit are scattered the riches of the kingdome euery one snatcheth and diuideth the birds and beasts flie away many taking occasion by the fall of the king withdraw themselues from his yoake 3. Then followeth the limitation and qualifying of the punishment of this tree a stumpe of it shall be left that is his kingdome shall be reserued for him still gloss interlin with the condition thereof set forth first metaphorically it shall be bound with chaines of brasse whereby is signified his phrensie and madnesse because mad men are bound with chaines Bulling then literally or historically his state is described both outward that he should liue with the beasts of the field and inward his heart should be changed which is amplified by the circumstance of time till 7. times that is yeares be passed ouer him v. 13. So this dreame was propounded in allegorie in such maner vt tamen Deus aliquid permiscuerit vnde colligeret aliud notari that yet God mingled withall some thing whereout he might gather that some other thing was signified Calvin for a tree from whence he borrowed this allegorie needed not to be bound with chaines neither hath any heart 5. Lastly the certentie of this decree is set downe by a generall consent of God and his Angels v. 14. 11. Quest. Why this tree is said to be in the middes of the earth 1. Hugo Card. thinketh it to be so said because Nebuchadnezzer had Iudea subiect vnto him which is thought to be in the middes of the earth 2. Some of the Rabbins thinke that Babylon is signified because it is in the same line or parallel with Ierusalem which is in the middes of the
occasion wherefore this vision was sent which was the profanation of the vessels of the Temple which is set forth in this manner 1. the occasion the king made a feast v. 1. 2. the vessels are brought and abused in excessiue drinking at the kings commandement v. 2. 3. 3. withall they blaspheme God and praise their idols v. 4. 2. The vision it selfe followeth where is noted 1. the time 2. what appeared a mans hand 3. the manner it did write 4. the place ouer against the candlesticke 3. The effects are two 1. the king seeth it v. 5. 2. vpon his fight he is troubled both inwardly in his thoughts and outwardly in his bodie his countenance is changed his Ioynes loosed and his knees smote together v. 6. In the interpretation there is the way and preparation made vnto it vnto v. 17. then the declaration it selfe from v. 17. to the ende In the preparation there is 1. the kings inquisition of his soothsayers but all in vaine v. 10. 2. his sending for Daniel at the Queenes motion In the inquisition 1. the wise men are called 2. the matter is propounded with promise of great reward v. 7. 3. their vaine attempt is shewed v. 8. 4. the euent thereof the kings perplexitie v. 9. In Daniels sending for 1. there is the Queenes motion and speach see the parts thereof quest 22. 2. the execution by the king with his speach vnto Daniel which consisteth of 4. parts 1. his enquirie concerning his person 2. a commendation of his gifts v. 14. 3. a narration of the wisemens weakenes and insufficiencie v. 15. 4. a promise of great reward to Daniel if he can expound the vision v. 16. Then followeth the declaration it selfe which consisteth 1. of a sharpe reprehension or redargution the order and methode thereof see quest 25. 2. the interpretation it selfe the parts thereof see quest 31. 2. The text with the diuerse readings 1. v. Belshatzar the king made a great feast bread C. to a thousand of his princes and dranke wine before the thousand and euery one dranke wine according to his age L. ad 2. And Belshatzar while he tasted wine in the tast of wine C. S. that is beeing now enflamed with wine and merrie with wine L. while the wine was in for to tast wine I. but it is said before v. 1. that he had drunke wine commanded to bring the vessells of gold and siluer which his father Nebuchadnezzar had brought from the Temple in Ierusalem that the king and his princes his wiues and concubines might drinke therein 3. Then were brought the golden vessels which they had taken out of the Temple of the Lords house which was at Ierusalem and the king and his princes his wiues and his concubines dranke in them 4. They dranke wine and praised the gods of gold and siluer of brasse of yron of wood and stone 5. At the same time came forth appeared B. G. L. the fingers of a mans hand which wrote ouer against the candlesticke vpon the plaister of the wall of the kings palace and the king sawe the palme or part I. the ioynts or knuckels L. V. B. pas signifieth a part some interpret it the palme of the hand that wrote 6. Then the kings countenance glory or brightnesse C. which Iunius vnderstandeth of that whole festiuitie which was suddenly turned was changed changed it selfe C. his thoughts troubled him so that the girdle I. bands C. V. ioyntes L. B. G. of his loynes was loosed and his knees smote one against another 7. Then the king cried aloud strongly C. that they should bring in the Astrologians Chaldeans and the Soothsayers wisards B. And the king spake and said to the wisemen of Babel Whosoeuer can reade me this writing and shewe me the interpretation thereof shall be cloathed in purple and shall haue a chaine of gold about his necke and shall be the third ruler rule the third C. in the kingdome 8. Then came all the kings wise men but they could neither read the writing nor make knowne vnto the king the interpretation 9. Then was king Belshatzar greatly troubled and his countenance was changed in him and his princes were astonied 10. Now the Queene by reason of the talke of the king and his princes came into the banket house and the Queene spake and said O king liue for euer let not thy thoughts trouble thee neither let thy countenance be changed 11. There is a man in thy kingdome in whom is the spirit of the holy gods and in the dayes of thy father light lat det and vnderstanding and wisedome like the wisedome of the gods L. S. det was found in him whom the king Nebuchad-nezzar thy father made chiefe of the Magicians Astrologians Chaldeans and soothsayers the king I say thy father thy grandfather I. 12. Because that a more abundant spirit excellent I. G. and knowledge and vnderstanding the interpretation of dreams declaâ—ing of hard sentences and the solution of doubts knots C. was found in Daniel whom the king named imposed the name Beltashazzar now let Daniel be called and he will declare the interpretation 13. Then was Daniel brought before the king and the king spake and said vnto Daniel art thou that Daniel which art of the children of the captiuitie of Iudah whom my father the king brought out of Iudea 14. Now I haue heard of thee that the spirit of the holy gods is in thee and that light and vnderstanding and excellent abundant C. wisedome is found in thee 15. Now therefore wisemen and Astrologers haue beene brought before me that they should reade this writing and make knowne vnto me the interpretation thereof but they were not able to declare the interpretation of the thing 16. Then heard I of thee that thou art able to shewe interpretations interpret interpretations C. and dissolue doubts knots C. now if thou canst reade the writing and shewe me the interpretation thereof thou shalt be clothed in purple and haue a chaine of gold about thy necke and shalt be the third ruler in the kingdome 17. Then Daniel answered and said before the king Keepe thy rewards to thy selfe thy rewardes be to thee C. and giue thy gifts to another yet will I read the writing to the king and make knowne the interpretation vnto him 18. O thou king heare thou O king G. Iunius referreth it to the 22. v. but it is better put interrogatiuely the most high God gaue vnto Nebuchadnezzar thy father a kingdome and maiestie and power and glorie 19. And for the maiestie that he gaue him all people nations and languages trembled and feared were trembling and fearing before him whom he would he slue and whom he would he saued aliue I. he 〈◊〉 L. S. B. G. V. but the other is fitter as set in opposition to the former clause and then the word must not be deriued of macah to smite but of caiah to make aliue whom he would he set vp and whom he would
of most cruell death to be cast into the lyons denne inioyning so vnreasonable a thing 10. Quest. Of the immutable decrees of the Medes and Persians v. 8. 1. It seemeth that the decrees of the Persian kings were inuiolably kept whether they were iust or vniust as the sudden and rash sentence which Assuerus gaue against his wife Vashti could not be reuoked and the bloodie decree which Haman procured for the extirpation of the Iewes was not reuersed but a coÌ„trarie decree was made that the Iewes should stand vpon their owne defence and kill those which went about to destroy them 2. The Persians had great respect vnto the truth Agathias in his historie of the manners of the Persians writeth that they make two gods as the Manichees one the author of goodnes and truth whome they call Ormisdatis whose bodie they say is like vnto the light and his soule to the truth and their other god the author of euill they call Arimanes Pet. Crinitus l. 1. de honest disciplin writeth that the Persian kings sonne was committed to foure masters whereof the second did alwaies admonish him that he should loue and keepe the truth throughout his whole life 11. Quest. Why Daniel did not stay the kings decree by his contrarie aduise v. 10. Now when Daniel vnderstood 1. It is like that Daniel was not present when the rulers thus mooued the king but they had excluded him and not made him priuie vnto their deuise for otherwise such was the pietie of Daniel and his zeale toward God that he would not by his silence haue suffered his glorie to be empayred Calvin he vnderstood then the decree after it was proclaimed and published 2. They then which vpon the supposed conniuence and silence of Daniel doe thinke it enough if counsellers and men of state beeing present when wicked decrees are enacted doe withhold their consent are in errour for this were by their timiditie and fearefulnes to betray the truth Against such the wise man speaketh Prou. 24. 11 12. Deliuer those that are drawne to death and wilt thou not preserue them that are led to be slaine if thou say Behold we knew not of it he that pondereth the hearts doth not he vnderstand 12. Quest. Of Daniels custome of praying with the circumstances thereof 1. The occasion is expressed that when he heard of this decree he betooke himselfe vnto prayer which the children of God most of all vse in the time of distresse 2. The place is expressed he went to his owne house not vnto any of their idolatrous temples his owne house was his Temple And he praied in an vpper roome not to be more secret as Pintus collecteth but rather that he might be seene that he continued constant in his religion Pâ—lan Iun. 3. The place is described by the adiunct the opening of the windowes that he might freely and openly shew himselfe a worshipper of God 4. The site and position of the opening of the windows was toward Ierusalem whether he hoped to returne 5. The circumstance of the time is added he prayed three times a day in the morning before he went to his busines at noone when he came home to eate meate and at night when he had finished his busines these three times he made choice of as freest from worldly employments that he might not be interrupted in his prayer 6. His gesture is expressed he kneeled downe vpon his knees 7. The argument and matter of his inuocation prayer in the petition of things necessarie and praise in giuing thanks vnto God 8. His constancie is shewed as he had done aforetime 13. Quest. How Daniels custome in opening the windowes when he prayed agreeth with our Sauiours precept Matth. 6. to shut the doores of the chamber in prayer 1. Our blessed Sauiour must not be vnderstood in that place to speake simply and absolutely as though it were not lawfull but to pray priuately in the chamber the doores beeing shut for then it should not be lawfull to pray publikely or in the hearing of others but that precept is vttered as we say secundum quid in a certaine respect and by way of comparison that it were better secessum quaererâ— to seeke a secret place to pray in then to presse into the sight of men to shewe our deuotion 2. The ende must be considered which our Sauiour there aymeth that which is to take heede of vaine glorie in our prayer which ende is here obserued by Daniel who in opening his windowes did not seeke the praise of men sed se palam Dei cultorem commonstrabat but onely shewed himselfe openly a worshipper of God Bulling Quest. 14. Why Daniel opened the windowe of his chamber toward Ierusalem Daniel turneth not himselfe toward Ierusalem as hauing any confidence in the place or as though God were present more in one place then in another but for these reasons 1. because they had a promise that when they were taken prisoners and carried captiue into a strange land if they prayed toward the Temple they should be heard Lyran. Iun. And whereas they were commanded Deut. 12. to goe vnto the place which the Lord should choose from hence it is gathered si non possent ad locum illum venire saltem contra locum ipsum adorarent if they could not come vnto that place yet they should worship toward it 2. Iustabat nunc annus septuagesimus c. now the 70. yeare was at hand when the deliuerance of the people was expected therfore he prayed so much the more earnestly Pel. and toward Ierusalem quam optabat reparari which he desired to be repayred his desire appeareth in his gesture Oecolamp 3. By this meanes he shewed his faith and hope se acquiescere in haeriditate promissa that he rested in the promised inheritance Calvin that the people should returne thither againe as Iacoband Ioseph beleeued that they should be redeemed out of Egypt 4. By this Ceremonie in looking toward the temple where it was onely lawfull for them to offer sacrifice was signified the redemption by Christ and that it is not lawfull ad alium mediatorem respicere in precibus praeter Christum to looke vnto an other Mediator in our prayers beside Christ Bulling 5. And hereby he shewed se non obliuisci populi sui c. that he forgat not his people countrey and religion though he himselfe enioyed great honour Polan like as Moses forsooke Pharaohs Court and chose rather to suffer affliction with the people of God 6. Conspectus ille fuit instar flabelli c. that prospect toward Ierusalem was a meanes the more to enflame Daniels desire to the peoples deliuerance for the which he prayed this he did to helpe his owne infirmitie not that God by opening the windowes that way heard the sooner Calvin 7. Aud herein Daniel had the example of other holy men as Dauid saith Psal. 5. 8. I will bow my selfe or worship toward thy holy temple Polan 8. And
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
world could not beare two kings Oecolamp 4. He is said also to cast him downe to the ground and stampe vpon him that is Alexander made none account of the Persian glorie and riches who at the instance of his concubine caused the most goodly pallace in the world at Persepolis to be set on fire Calvin Quest. 16. v. 8. Of the breaking of this great horne and of the death of Alexander Three things are worthie of obseruation in Alexanders death 1. the time 2. the causes 3. the manner of his death 1. When Alexander was at the greatest and was returned from the conquest of the Indians as of king Porus and Ambira and purposed to passe ouer into Greece and into the West parts he died in the way at Babylon where embassadours from all nations in the world expected him from Carthage and Africa Spaine France Sicilia Sardinia 2. The causes of this sudden iudgement which befell him may be thought to be the great vices which he fell into in the last three yeares of his raigne hauing in the former 8. yeares shewed himselfe an example of a good prince Theâ—e fowre great sinnes he was touched withall crueltie he killed diuerse of his friends in his drunkennesse which was another vice then he was giuen vnto lust and wantonnes his pride also was such that he would be worshipped as a God and made himselfe Iuppiter Ammons sonne for which cause he commaunded Calisthenes to be killed because he refused to worship him for these his great enormities the diuine iustice ouertooke him and iudged him 3. The manner of his death some thinke was by poison but the most agree that he died of a surfet he feasted at a Physitians house a Thessalian one of his friends and continued all the next day quaffing and drinking vnto midnight and thorough this distemperature he fell into a burning feuer and after fewe dayes died at Babylon and had no time to returne into his owne countrey thus write of him Iustinus Arrianus Curtius Plutarke Quest. 17. Of the fowre hornes which came vp in the stead of this great horne 1. These fowre hornes were fowre kingdomes into the which the Monarchie of Alexander was diuided in the East Seleucus Nicanor obtayned the kingdome of Babylon and Syria in the West Cassander and Antipater the kingdome of Macedonia in the North Antigonus held Asia minor in the South Ptolome obtained Egypt 2. the Rabbines doe not agree among themselues what these fowre hornes should be Some of them as R. Saadiah maketh these the fowre hornes one Romanus at Rome the second Alexander in Alexandria the third Arideus in Achaia the fourth Antiochus in Antiochia Ab. Ezra thinketh they be the fowre kingdomes of Rome Egypt the land of Israel Persia But both these opinions are euidently conuinced by the text for the Angel afterward interpreteth these fowre hornes to be fowre kingdomes which should stand vp of the nation of the Grecians v. 22. 3. Pererius also is deceiued who appointeth but three successors to Alexander Ptolome in Egypt Seleucus in Syria and Antigonus in Macedonia whereas he succeeded in Asia and Cassander after Antipater in Macedonia Quest. 18. When these fowre kingdomes did arise after the great horne was broken 1. The author of the historie of the Macchabees affirmeth that Alexander beeing sicke parted his kingdome among his seruants while he was yet aliue 1. Macchab. 1. 7. But this is contrarie to all other historiographers Iustinus Diodorus Curtius Arrianus Orosius Iosephus who all affirme that this was the cause of the long warre among Alexanders captaines after his death because he had appointed none to succeede him 2. Pererius to iustifie the Apochryphall storie of the Macchabees thus helpeth the matter that Alexander being at the point of death when he could not speake did resigne his ring vnto Perdiccas to whom the rest of the captaines at the perswasion of Aristonus did yeeld the chiefe dominion and so in that by his authoritie the fowre kingdomes were diuided to the rest it was in effect done by Alexander who had resigned the kingdome vnto Perdiccas while he liued But this agreeth not with the true historie for after Alexanders death not Perdiccas but Arideus the brother of Alexander succeeded and Perdiccas was but viceroy neither was there any peaceable diuision of the kingdom but after much contention and bloody warres wherein 15. of Alexanders captaines were slaine Polan 3. Some thinke that presently after Alexanders death the captaines made this distribution among themselues and diuided the kingdome into fowre parts gloss ordinar but that is not so for after Alexanders death Philippus Arideus succeeded and Perdiccas was protector or viceroy vntill Roxane Alexanders wife had brought forth Alexander his sonne and then Philistio was protector of the kingdome But Arideus was killed by Olympias Alexanders mother and Alexander his sonne with Roxane his mother and Hercules an other son of Alexanders with Barsanâ— his mother were killed by Cassander so immediately after Alexanders death this diuision could not be made 4. Wherefore the truth is that a long time after Alexanders death there was contention among Alexanders captaines for the kingdom Orosius saith 14. years And then these fowre captaines preuayling diuided the kingdome among them as is shewed in the former question And as Eusebius writeth the kingdome of Syria begunne the 11. yeare after the death of Alexander Quest. 19. Who was this little horne v. 9. 1. This little horne was Antiochus Epiphanes that is noble or famous Antiochus or rather as Polybius calleth him Epimanes the furious or madde Antiochus he came out of one of the fowre hornes namely of Seleucus Nicanor beeing the eight of that race which are thus reckoned Seleucus Nicanor Antiochus Soter Antiochus Theos Seleucus Callinicus Seleucus Ceraunus Antiochus Magnus Seleucus Philopator and then succeeded Antiochus Epiphanes brother to the said Seleucus and younger sonne to Antiochus the great 2. Hierome then is here deceiued who maketh this Antiochus the sonne of Seleucus Philopator beeing indeede his brother 3. He is called a little horne not in respect of other kingdoms then whom he was mightier but in these respectâ— 1. because he had no title to the kingdome at the first beeing the younger brother and Seleucus his elder brother had also an issue male Demetrius Polan 2. he was a long time an hostage at Rome and liued as a priuate man Perer. 3. he was of a seruile and flattering nature and had no princely qualitie and condition in him Quest. 20. Of the outrages committed by Antiochus Epiphanes signified by this little horne Three effects are described 1. his attempts against other nations 2. his violence against the people of God 3. his blasphemie and profanenesse against God himselfe 1. He attempted much against the South namely against Egypt vpon this occasion Ptolomeus Epiphanes married Cleopatra daughter vnto Antiochus the great sister vnto this Antiochus Epiphanes by whom he had Ptolome Philometor who being a child Antiochus tooke vpon
Eupator Demetrius Soter Alexander Epiphanes Demetrius Nicanor Antiochus Sedetes Antiochus Gryphus Antiochus Cyzicenus Seleucus the sonne of Gryphus Antiochus Pius whom Tigranes expelled Antiochus Asiaticus whom Pompey depriued And further whereas the kingdome of the Seleucians continued 270. yeares as Appianus and Antiochus beganne to raigne in the 137. yeare and died in the 149. yeare 1. Macchab. 6. 16. there remained yet after Antiochus death an 120. yeares of the raigne of the Seleucians Antiochus Epiphanes then could not come in the ende of that kingdome 3. Lyranus making Antiochus a type of Antichrist vnderstandeth the finall end and dissolution of the Greeke Empire when the fourth Monarchie of the Romanes beganne for the kingdome of Antichrist quodam modo pertinet ad regnum Romanum belongeth after a sort to the kingdome of the Romanes But seeing it is confessed of all that historically this vision and prophesie was first fulfilled in Antiochus Epiphanes though typically it be referred vnto Antichrist then first this must historically be applyed to the time of the rising vp of Antiochus 4. Bullinger here vnderstandeth the ende of the Macedonian kingdome for so Antiochus Epiphanes beganne to raigne in the 4. yeare of Perses the last king who raigned a 11. yeares in the last whereof he was ouercome and taken by P. Aemilius and Macedonia was brought to be a Prouince But this interpretation agreeth not with the text which saith that in the ende of their kingdome c. a king of fierce countenance shall stand vp it is euident then that he meaneth that kingdome out of which this fierce king should come which was the kingdome of the Seleucians 5. Calvin thus interpreteth in the ende of their kingdome that is vbi ad summum peruenerint when they are come to the height and begin to decline for after Antiochus Epiphanes the glorie and power of that kingdome begunne to decay But that is not said properly to be the end of a kingdome when the power thereof is somewhat altered onely the regall authoritie still remayning 6. Therefore the best reading is posteris temporibus in the latter times of this kingdom so is the word acharith taken Gen. 49. 1. c. 2. 28. see before c. 2. quest 31. cum regna illa aliquantum temporis constiterint when those kingdomes haue continued some while and the better part of the time of their continuance was past for Antiochus came in the 137. yeare which was toward both the latter and the decaying times of that kingdome for there remayned an 120. yeares of that kingdome not so much time as was alreadie fulfilled Iun. commentar Quest. 32. The description of Antiochus and of his doings He is described 1. by the time of his rising vp 2 his qualities 3. condition and state 4. his acts and exploits 5. by his ende 1. The time is expressed when the iniquities or defection or falling away is perfited which some vnderstand generally when the iniquities of the people were encreased Lyran. Hugo then God would raise vp one to punish them Some referre it to the professed enemies of the Church of God when they should be multiplied But there is speciall reference had to the generall defection and falling away from religion vnto gentilisme as is declared 1. Macchab. 1. v. 12. v. 43. and c. 2. v. 15. And the ringleaders of this apostasie were Iason who bought the high Priests place of Antiochus for money and Menelaus who by the like briberie obtayned it Iason beeing expelled which wicked men procured the Greeke playes to be set vp in Ierusalem and sent money to Tyrus for a sacrifice to Hercules and followed the abhominable fashion of the heathen as it is more at large shewed 2. Macchab. 4. 2. He is set forth by his adiuncts 1. he shall be of an hard countenance that is of an impudent face a shamelesse man 2. he shall vnderstand darke sentences which some expound thus he shall cause by his doings this darke vision to be vnderstood as beeing fulfilled in him Hugo But hereby rather is signified his craft and cunning he should be most subtile and politike to contriue his purpose 3. His state is set forth his power shall be mightie but not in his strength which some expound 1. his strength shall not be like Alexanders Genevens 2. or astutior erit quam potentior he shall be more craftie then powerfull grassabitur per fraudes he shall proceede by craft not by strength Calvin so also Iun. annot 3. Hugo following the interlin gloss giueth this sense not in his owne strength but of Gods for he could not so haue prospered vnlesse Gods will had beene so for the punishment of his people 4. not in his owne strength sed Satanae virtute but by the power of Satan gloss ordinar ex Gregor 5. But the meaning rather is this he seduced others quorum viribus abuteretur whose power he should abuse to helpe himselfe for both he was helped by the treacherie of the high Priests Iason and Menelaus Bulling and he had also the helpe of forren kings Eumenes and Attalus as Appian in Syriacis Polan 4. His acts and exploits are of two sorts either against men or against God himselfe Against men 1. he shall destroy wonderfully which Hugo referreth to Antiochus obscure beginning that he suddenly should rise to so great power Oecolampadins vnderstandeth it of his wonderfull crueltie who in three dayes slue 80. thousand in Ierusalem 40. thousand were put in bands and as many sold But it may more fitly be vnderstood of his deceit and craft whereby he wonderfully prospered for he procured the death of his father Antiochus and then of his elder brother Seleucus and then defeated also Seleucus sonne of the kingdom 2. he shall destroy the mightie and holy people Gregorie vnderstandeth here mente inuictos those which were strong and inuincible in minde whom he corporally ouercame as the mother with the seuen children and other of the Saints Lyran. Hugo vnderstandeth the Iewes which were strong and mightie auxilio dei by the strength of God before this sheweth rather that he should not onely prosper against the people of God but subdue other strong nations also as the Egyptians with other people Calv. Polan 3. A third effect is that he should so by his policie and craft preuaile winning some by flatterie and bribes others by fraud and deceit that he should thereby wax wonderfull insolent and proud aboue measure in so much as that he should thinke to command the floods and to weigh the mountaines in a ballance 4. He shall in peace destroy many 1. some reade in copia rerum in the abundance of things which Hugo vnderstandeth of his gifts Lyran of his power giuen him of God 2. but the word shalvah signifieth peace Calvin expoundeth that he shall per quietem quasi per ludum by peace and at his ease and as in sport without any difficultie preuayle some giue this sense that he shall set vpon men
dicit se à Sufis redijsse sed surrexisse he saide not he did returne from Susa but onely rose vp and returned to his busines c. so that their opinion seemeth to be that Daniel was in deede now at Susa But it is shewed before that he was at Susa onely in vision qu. 4. 3. It remaineth then that this king was Belshazar as is euident v. 1. by whome it seemeth he was emploied though not so much nor in so great affaires as he was vnder the former kings Osiand but what manner of emploiment it was it is not expressed neither can certenly be gathered Iun. Daniel then hauing noted before that this was done vnder Belshazars raigne v. 1. returned vnto his busines which is an euident argument that he was then in Belshazars Court or at hand not at Susa because he presently rose vp hauing recouered himselfe to doe the kings busines Calvin 38. Quest. Of the meaning of these words v. 27. none vnderstoode or perceiued it 1. Some read and there was none to interpret it so Lyran. Hug. Pintus following the vulgar Latine which they vnderstand thus that is none interpreted it as the Angel Hugo or none could interpret it in particular concerning the kings names but onely in generall Lyran But the word here vsed mebin signifieth not interpreting but perceiuing and vnderstanding neither could Daniel say none could interpret it seeing the Angel had giuen the interpretation of it before 2. Some read none vnderstood it The Hebrewes thinke that Daniel himselfe vnderstood it not but that can not be seeing the Angel was bidden to cause him to vnderstand it v. 16. 3. Some thinke that none of those to whome Daniel reuealed the dreame could vnderstand it Oecolampad but Daniel did not impart it to so many to trie who vnderstood it and who vnderstood it not for he was commanded before to seale it vp to hide and conceale it and lay it vp in his heart 4. The words are then better translated none perceiued it that he had beene sicke for griefe because of the heauie vision he dissembled his affection and neither in word nor so much as in countenance bewraied that he had seene a vision according as he had beene before charged to conceale and keepe the vision to himselfe Iun. Polan 39. Quest. The historie of Antiochus Epiphanes raigne abridged for the better vnderstanding of this vision 1. After that Antiochus the great father vnto Antiochus Epiphanes had beene vanquished by Scipio he was constrained to deliuer ouer vnto the Romanes his sonne Antiochus to be an hostage where he continued 14. yeares and then hearing of his fathers death watched his time and fled secretly from Rome and tooke vpon him the kingdome of Syria making a way thereunto by procuring the death of Seleucus his elder brother and disinheriting Demetrius his sonne 2. Then Antiochus after he was setled in the kingdome inuaded Egypt vnder this colour to be tutor vnto the young king Ptolome Philometor his sister Cleopatra her sonne he put many to the sword and subdued many cities And in his returne beeing sauoured by diuers seditious persons in Ierusalem as by Iason who had bought the priesthood of him for money and wicked Menelaus who got the Priesthood for himselfe promising more money and put Iason by 2. Macchab. 4. by this meanes he entred into the citie robbed and spoiled the Temple and put many to the sword this was in the 143. yeare of the kingdome of the Greekes in the 6. yeare of his raigne 3. Then about two yeare after he made a second expedition into Egypt where he was commanded to depart by Popilius the Embassadour of the Romanes who making a circle in the sand with his rod before Antiochus vrged him to make his present answer before he went thence 4. In his second returne he entred Ierusalem againe and made hauocke of the citie defiled the Temple and set vp therein the abomination of desolation the idol of Iuppiter Olympus this was in the 145. yeare in the 8. yeare of his raigne 1. Macchab. 1. 57. 5. Then Mattathias beeing mooued in zeale stood vp to resist the Tyrant and Iudas his sonne with his brethren after him and at the length they preuailed and 3. yeares after they cleansed the Sanctuarie and restored the sacrifices and this was in the 148. yeare 1. Macch. 4. 52. in the 11. yeare of Antiochus raigne 6. After this this wicked Tyrant went into Persia thinking to robbe the rich Temple at Persepolis where hauing the repulse and hearing at the same time how his captaines Timotheus and Nicanor were discomfited with their armies in Iudea partly of griefe and chiefly beeing smitten of God with an incurable and stinking disease he died in the 149. yeare and the 12. of his raigne see the storie 2. Macchab. 9. 4. Places of doctrine 1. Doctr. Of the office of a Prince v. 5. An horne appeared betweene his eyes In that Alexander is resembled to an horne betweene the eyes many excellent properties required in a Prince are thereby signified 1. the king is as an horne vnto the kingdome the glorie and strength thereof to defend them and to push at their enemies as the horne is the defense of the beast and that whereby others are offended 2. as the horne did rise vp betweene the eyes so the Prince must be circumspect and aduised and do all things with counsell as it in the Prov. c. 24. 6. with counsell thou stalt enterprise warre 3. as the horne is most conspicuous of all other parts so the vertue and courage of the king should appeare and be manifest to all Polan 2. Doctr. That all things in the world are ruled and guided by the diuine prouidence v. 9. It waxed great toward the South c. In that Antiochus acts are set downe in order both his outrage against men and his blasphemie against God the treading down of the Sanctuarie and of the people of God Hence Iosephus collecteth well that these things were not done by chance as a shippe fleeting vpon the seas without a gouernor or a chariot running without a driuer nam si haec sponte gererentur non secundum illius prophesiam emnia provenire conspiceremus for if all these things fell out of themselues we should not see them so fitly to come to passe according vnto his prophesie Ioseph lib. 10. Antiquit. c. 14. 3. Doctr. The Scriptures are the rule of truth v. 12. It shall cast downe the truth c. That is the bookes of the Law which were the rule of faith hence then it followeth that the Scriptures containe the holy doctrine of truth which is not to be learned els where then from the Scriptures So that they which are enemies to the Scriptures doe set themselues against the truth as wicked Iehoiakim when he caused Ieremies prophecie to be cut with a penknife and cast into the fire therein professing himselfe an enemie to God and his truth and therefore this iudgement
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