with himselfe he must first looke into his owne conscience and see his owne pouertie and nakednes mendicat à te anima tua esurit iustitiam thy owne soule beggeth of thee it hungreth after iustice Perer. 7. Doctr. Of true repentance v. 24. Breake off thy sinnes by righteousnesse c. 1. Here the parts of true repentance are set downe which are these two to depart from sinne and to follow righteousnes as the Prophet Isai saith Cease to doe euill learne to doe well Isa. 1. 16. 2. Hence also the effects of true repentance are gathered which are the fruits of righteousnes so that in vaine doth one afflict himselfe if he doe not alter and change his life such are reprooued by the Prophet Isa. 58. 5. that did afflict their soules for a day and bow downe their head like a bulrush and yet continued in their sinne 3. The qualitie of true repentance is here also expressed that it may not be deferred or put off but speedily prosequuted which is signified by this phrase of breaking off As the Apostle to the Hebr. c. 3. 7. vrgeth that place to day if you will heare his voice harden not your hearts 4. The benefit of true repentance followeth it procureth peace and tranquilitie and preuenteth the iudgements of God as here Nabuchadnezzer is promised that by this meanes his peace might be prolonged So our blessed Sauiour saith Luk. 13. 3. Except ye repent ye shall all likewise perish Polan 8. Doctr. That God seeth and knoweth all things v. 28. While the word was in the kings mouth c. God heard the very proud words which Nabuchadnezzer spake and in that very instant and moment sent his Angel to denounce the iudgement decreed against him So then nothing is hid from God neither our thoughts as the Prophet Dauid saith Thou vnderstandest my thoughts a farre off Psal. 139. 2. nor our words as it followeth in the same place v. 4. There is not a word in my tongue but thou knowest it wholly O Lord much lesse can our workes be hid as Rev. 2. 2. I know thy workes So that as the Apostle saith All things are naked and open to his eyes with whome we haue to doe Heb. 4. 13. 9. Doctr. Gods iudgements come of a sudden v. 28. As a voice came from heauen euen while the word was in the kings mouth so the iudgements of God ouertake the wicked when they looke not for them so Noahs flood came vpon the old world and the destruction of Sodome vpon the wicked So the day of the Lord as the Apostle saith shall come as a theefe in the night and as the trauell vpon a woman with child 1. Thess. 5. 2. 3. It behooueth vs therefore to be sober and watchful as our blessed Sauiour saith Those things which I say vnto you I say vnto all men watch Mark 13. 37. 10. Doct. Gods iudgements meete with sinnes in the same kind v. 29. They shall driue thee from men Nabuchadnezzer is here punished in the same things wherein he had sinned he was not so much lifted vp before in pride as he is now humbled and cast downe As he had banished many out of their countries and taken them captiue so he is now exiled himselfe and driuen from the companie of men his foode was daintie and delicate before now he feedeth with oxen then he was apparelled in purple and other rich attire now horrido pilo totus obtegitur he is all couered with haire then he was annointed with balme and pretious oyntment now he is wet with the dew of heauen Oecolampad 11. Doct. True repentance is the gift of God v. 31. At the ende of these daies I Nabuchadnezzer lift vp mine eyes to heauen c. Vntill it pleased God to turne this proud kings heart nothing could make it stoope He had receiued many warnings and was foretold of this his downefall and was aduised by Daniel by repentance to preuent this calamitie and beeing in this great miserie he was not mooued therewith till the time was expired and the Lord mooued his heart So our blessed Sauiour saith Ioh. 6. 44. No man commeth vnto me except the father draw him c. 5. Places of controversie 1. Controv. That the virgin Marie was not without sinne v. 12. Leaue the stumpe c. Pererius allegorizing this vision of the tree thereby would haue shadowed forth the beautifull state of man in Paradise before his fall and by the stumpe and roote remaining he vnderstandeth the virgin Marie peccato Adami nullatenus infectam not infected at all with the sinne of Adam And Christ is the branch that sprouteth out of this roote Contra. 1. This comparison first is vnfit for here a stumpe onely remaineth without any branches at all he can not finde then here both a stumpe and a branch 2. This stumpe is bound about with a chaine and what other chaines is mans nature bound with then with the chaines of sinne his owne application maketh against him 3. It is a most blasphemous opinion and contrarie of the Scriptures that Marie was without originall sinne for the Apostle saith All men haue sinned Rom. 5. 12. none are excepted but Christ Heb. 4. 15. Marie also confessed her selfe a sinner in acknowledging that shee also had neede of a Sauiour Luk. 1. 47. see more hereof Synops. Centur. 2. err 79. 2. Controv. Against freewill Lyranus by this stumpe remaining vnderstandeth free will per hoc germen significatur liberum arbitrium reuerti potens ad bonum by this branch is signified free will which hath power to returne vnto that which is good Contra. 1. The vision it selfe ouerthroweth this conceit for this stumpe is bound with a chaine it could not sprout of it selfe till the chaines were taken away and before God had giuen Nabuchadnezzer an vnderstanding heart he could not so much as lift vp his eyes to heauen therefore this is but a weake ground to build free will vpon 2. Beside the Scripture euidently speaketh that there is no power or abilitie in man so much as to think a good thought 2. Cor. 3. 5. And our Sauiour saith Without me ye can doe nothing Ioh. 15. 5. see more hereof Synops. Centur. 4. err 46. 3. Controv. Against the inuocation of Saints v. 14. The sentence is according to the petition of the holy ones The Romanists doe thus vnderstand this place that the holy Angels made request for the king that mercie might be shewed him and hence would inferre that we are to make our prayers vnto them Contra. 1. That this place hath no such meaning is shewed before Quest. 18. the Angels pray not against Gods will that Nabuchadnezzer might escape this calamitie for it was alreadie decreed with God that it should fall vpon him but they desire rather that what God had decreed in heauen might accordingly be fulfilled in earth 2. And although it be granted quod bene nobis afficiantur that they are well affected toward vs and wish
much lesse interpret this diuine writing so man is of himselfe vnapt and vnable to apprehend any spirituall thing the vision of the Prophets vnto carnall men is like vnto the words of a booke sealed vp Isa. 29. 10. the reason whereof the Apostle sheweth 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him c. 4. Doctr. That God often vseth weake instruments as namely women to effect his purpose v. 10. Now the Queene c. came into the banket house The Lord vseth oftentimes women in his seruice which are the weaker vessels and instruments both to shewe his libertie that he is not tied vnto any meanes but may vse any indifferently and to declare his power in setting vp weake meanes and to bring downe the pride of the wise when they are confounded by the simple and vnwise As here the Lord gaue more wisedome and vnderstanding to this honourable and auntient Queene then was in the king and all his thousand nobles now assembled together So the Lord raised vp Deborah to haue more courage and wisedome in her then Baruch had And thus in our age and memorie as Polanus noteth Deus adhibuit Reginam Angliae ad confundendum Hispaniarum potentâ—ssimum regem God hath vsed the Queene of England to confound the mightie king of Spame 5. Doct. Of the obliuion and forgetfulnesse in Princes of those which deserue well of them v. 13. Art thou that Daniel Daniel was worthie for his great wisedome and necessarie employment in the Babylonian state to haue beene remembred of the king as he had beene honoured of his predecessors But such is the mutabilitie of Princes fauours As in Egypt there rose vp a Pharaoh that knewe not Ioseph neither remembred the great benefits which he had done for that nation So Saul had soone forgotten Dauid that had played before him and by whom he had found great ease for not long after he asked Abner whose sonne he was Therefore as it is in the Psalme it is better to trust in the Lord then to haue any confidence in Princes 6. Doct. Of the necessarie and profitable knowledge of histories v. 18. The most high God gaue vnto Nebuchadnezzar thy father c. Here Daniel propoundeth vnto Balthazar his father Nebuchadnezzar and setteth before him the historie of his life by the which he might haue learned great wisedom The knowledge of former times is most profitable therein we behold the equitie of Gods iudgements his iustice veritie wisedome power likewise we see in a glasse the vncertaine and changeable state of the world And for our owne direction we finde what to followe and what to decline as Diodorus Siculus speaking of the profit that commeth by histories saith pulchrum est ex aliorum erratis in melius instituere vitam c. it is a good thing by other mens errors to reforme the life The counsell of the ancient because of their long experience is commended and followed But the knowledge of histories goeth farre beyond quanto plura exempla complectitur diuturnitas temporis quam hominis aetas in as much as the continuance of time comprehendeth more examples then the age of man 7. Doct. Of the vse that is to be made of examples Examples are either old such as fell out in former times or they are newe such as happen in our owne age and memorie and both are either domesticall or forren examples But the domesticall examples are more forceable and effectuall to mooue as here the example of Nebuchadnezzar is set before Balthazar Thus it is much auaileable to call to minde the examples of our fathers and ancestors before vs to followe their vertue and decline and shunne their vices And most of all we should obserue what hath befallen our selues in the former part of our life as Dauid did comfort himselfe when he went against Goliah in the experience of Gods mercie and power in deliuering him from the lyon and the beare 1. Sam. 17. 8. Doct. That flatterers are about Princes v. 23. Thou and thy Princes c. It may seeme strange that among a thousand princes and noble men that were here assembled together there was not one faithfull counsellor But here we see fulfilled that saying in the Prou. 29. 12. of a prince that hearkeneth vnto lies all his seruants are wicked It seemeth that Balthazar was giuen to heare tales and lies by which meanes it is like that Daniel was out of fauour in Court and therefore it falleth out iust vpon him that he hath none about him to speake the truth flatterers then are dangerous about princes as Haman was vnto king Assuerus And like as oyle doth soake into earthen vessels beeing soft and smooth so flatterers by their pleasant and smooth words doe insinuate themselues 9. Doct. God hath all things in number and account v. 26. God hath numbred thy kingdome The yeares and dayes of the world the tearme and continuance of kingdomes the time of mans life are all determined with God As Iob saith are not his dayes determined the number of his moneths are with thee thouâ— hast appointed his bonds which he cannot passe c. 14. 5. So the times and seasons the Lord hath put in his owne power Act. 1. 7. neither the age of the world not the tearme of kingdomes not the space of mans life can be measured or calculated by the skill of man but the Lord onely knoweth them who hath numbred and appointed them Polan 10. Doct. Of the fall and ruine of great and famous cities v. 18. Thy kingdome is diuided Pererius out of Pausanias here alleadgeth how many cities which had beene renowned and famous in the world were either vtterly decayed or much impayred as the great citie Niniue and the citie Mycene which ruled ouer all Greece were in his time become desolate so likewise Thebes in Boeotia an other Thebes in Egypt Delos in Greece and the citie Tyrinth together with Babylon which had nothing then left but walls Pausan. lib. 8. which ought to teach men not to put confidence in these earthly things as Nebuchadnezzar did in his sumptuous and costly buildings which after his time came to vtter ruine and desolation so that it is now scarse knowne where Babylon stood 5. Places of controversie 1. Controv. That idolaters and worshippers of images make them their gods v. 4. They praised the gods of gold and siluer c. The Babylonians and other Gentiles were not so grosse to thinke that the diuine essence consisted of siluer or gold or that the verie images were their gods for they did hold that their gods were in heauen as the men of Lystra said Act. 14. 11. gods like vnto men are come downe vnto vs yet the spirit of God giueth this iudgement of them that they make such images their gods because they haue deuised such of themselues God requireth no such thing to be represented by Therefore
Bel a name contracted of Behel which commeth of Bahal which signifieth a Lord Berosus saith this was Iupiter Belus the sonne of Saturne to whom was erected a temple in Babylon with a vast and huge tower in the middes which continued vnto the time of Vespasian the Emperour as Plinie witnesseth lib. 6. c. 26. 2. The second god was the Sunne which they called rach that is a king because he is the chiefe among the planets and the Persians call him Mithra as Iustinus Martyr saith dialog in Tryphon the priests of this idol were called Raciophantae obseruers of the Sunne 3. Their third god was Nego the fire so called of the brightnesse which was carried about among them 4. Their first goddesse was Shacha which was the earth worshipped also of the Romanes vnder the names of Opis and Tellus of the Syrians called Dorcetha In the honour of this goddesse they vsed to keepe a feast fiue daies together in Babylon during which time the masters were vnder the dominion of their seruants this festiuall time was called Shache whereof Babylon was called Sheshach of keeping this feast Ierem. 25. 27. and 52. 41. 5. Their other goddesse was Mulitta which was Venus whose priests were called Natitae or Natophantae the obseruers of faire Venus Polan But the chiefest of their idols was Bel Isay 46. 1. Bel is bowed downe which Iunius in that place thinketh was taken for the Sunne whom the Assyrians and Chaldeans worshipped But he was the same who was called Iupiter Belus Plin. 6. 26. as is before shewed they worshipped the Sunne and the fire beside Quest. 17. Ver. 2. What is to be commended what discommended in Nebuchadnezzar in carrying away part of the vessells of the Temple Ver. 2. With part of the vessels of the house of God 1. Herein he is commended for his moderation that he would not as an insatiable conqueror that came onely to spoile carrie away all the vessels of the temple but contented himselfe with part which notwithstanding was Gods speciall worke so moouing the heart of Nebuchadnezzar that the temple yet standing should not be stripped of all the ornaments Pere 2. In that he put them not to any ciuill house neither enriched himselfe by them but laid them vp in the temple of his god vnde aliquam religionem Deo exhibuit wherein he shewed some reuerence vnto God in reuerencing the vessels of the Sanctuarie gloss ordinar Pere 3. But herein the grosse blindnesse of Nebuchadnezzar appeareth who giueth the honour of this victorie vnto his idols which was onely due vnto God as Habacuk saith they sacrificed vnto their nettes cap. 1. Iun. Quest. 18. Why it pleased God to suffer that the vessels of the Temple should be carried away 1. God thereby would punish the wickednesse and impietie of the Iewes for it is no small iudgement rebus sacris priuari to be depriued of sacred things 2. Herein also the Lord shewed his iust indignation against the sinnes of the people that he would rather abijcere res suas cast off his owne things which were dedicate to his seruice And for the same cause he refused their oblations saying incense is abhomination vnto me Isay. 1. 13. 3. The Lord herein also reproued their carnall confidence thinking that the Temple and the vessels thereof were sufficient defence vnto them therefore the Prophet Ieremie saith cap. 7. 4. trust not in lying words saying the temple of the Lord the temple of the Lord. 4. And by occasion of the transporting of these vessels the Lord shewed his wonderfull and strange workes in Babylon as by the writing of an hand vpon the wall when Baltazar profaned the vessels of the Temple The like worke the Lord shewed among the Philistims when at the presence of the Arke Dagon their idol lost both his head and hands Pere While the kings of Babel did regard with some reuerence the holy vessels they prâ—spered as Nebuchadnezzar and Euilmerodach his sonne but when they grew to be presumptuous and profane in abusing them as Baltazar did the Lord iudged them for their contempt 5. God also hereby signified that he needed not any thing of theirs as any vessels of gold and siluer but such things beeing offred vnto God tended onely to the good of the offerer Pintus Quest. 19. Of Ashpenah the master of the Enuches his name and office V. 3. And the king said to Ashpenah c. 1. there are three parts of the kings charge vnto this Ashpenaz first concerning the transporting and carrying of certaine children of the Kings seede and of other nobles for at this time Iehoiakim the king himselfe went not into captiuitie then what choice was to be made of them both for their kindred and for their qualities of bodie and minde v. 4. and to what ende that they might stand before the king And in the third place order is taken v. 5. for their prouision and diet 2. Concerning the name Ashpenaz it signifieth in the Chalde tongue magistrum obiurgantium the master of the controllers that is the chiefe controller and gouernor of the kings house as Ctesias vseth the word Ashpamitres which signifieth the master or chiefe of the Priests Iun. 3. The kings of the Chaldeans Persians Egyptians at the first vsed Eunuches which were gelded men as their chamberlaines specially for the custodie of their concubines in Hebrew they are called sarisim of saras which signifieth to pull away but afterward the principall officers and seruants to the kings were called by that name as Potiphar Pharaohs chiefe steward or captaine is called an Eunuch that is a Courtier And the Queene of Ethiopia her Eunuch whom Philip baptized was her treasurer Act. 8. the word Eunuch is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chamber and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe they first attended vpon the king in his chamber So this Ashpenaz was a chiefe minister or officer to the king Polan Osian Pin. Quest. 20. Whether Daniel may be prooued from hence to haue beene an Eunuch in the first sense 1. Of this opinion are Iosephus Origen Simon Metaphrastes that Daniel was indeede an Eunuch and in him and the rest of the kings â—eed some thinke that prophesie of Isaiah to Hezekiah to be fulfilled that his sonnes should be Eunuchs in the King of Babels palace 2. King 20. 18. But it is not necessarie as is shewed before to take an Eunuch alwaies in that sense for that name generally is applyed to the principall officers and ministers of the king 2. Some are of opinion that Daniel was called an Eunuch because of his perpetuall virginitie Dorotheus in Sinops Epiphan in vita Daniel so also Damascen lib. 4. de fide orthodex cap. 25. but this may be gainsaied by that place Ezek. 14. 20. that Noah Daniel Iob should deliuer neither sonne nor daughter it may seeme then that they all had sonnes and daughters Pâ—rerius hereunto answereth 1. that by sonnes and daughters here are meant the
and hath made thee ruler ouer in C. them all thou art this head of gold 39. And after thee shall rise an other kingdome inferiour to thee of siluer L. G. but this is inserted by way of exposition and an other third kingdome shall be of brasse which shal beare rule ouer all the earth 40. And the fourth kingdome shall be strong as yron for as yron breaketh in peices and subdueth all things and as yron which bruiseth as yron bruiseth L. V. G. B. here the relatiue which is omitted all these things so shall it breake in peices and bruise 41. Where as thou sawest the feete and toes part of potters clay and part of yron the kingdome shall be deuided but there shall be in it of the strength I. V. G. of the planting L. A. of yron for so much as thou sawest yron mixed with clay and earth 42. And as the toes of the feete were part of yron and part of clay so shall the kingdome be partly strong and partly broken 43. And whereas thou sawest yron mixed with clay and earth they shall mingle themselues with the seede of men but they shall not ioyne one with an other this with that C. as yron cannot be mixed with clay 44. And in the dayes of these kings not kingdomes L. shall the God of heauen raise vp a kingdome which shall neuer be destroyed and this kingdome shall not be left giuen ouer B. G. deliuered ouer L. to an other people but it shall breake and destroy all these kingdomes and it shall stand for euer 45. Whereas thou sawest that a stone was cut out of the mountaine which was not with hands I. without handes caeter see before vers 34. and that it broke in peices the yron the brasse the clay the siluer and the gold so the great God hath made knowne to the King what shall be hereafter and the dreame is true and the interpretation thereof faithfull V. L. I. sure B. G. 46. Then king Nebuchadnezzar fell vpon his face and bowed himselfe G. B. worshipped L. V. I. vnto Daniel and charged oblations V. sacrifices L. meate offrings G. rewards B. gifts I. the word is mincah which signifieth gifts and oblations offred and sweet odors to be offered to be ordained B. vnto him 47. Also the king answered vnto Daniel and said Of a truth it is that I know of a truth G. of a truth your God c. L. B. but here the word translated that is omitted your God is the God of gods and the Lord of kings reuealing secrets seeing thou wast able to reueale this secret 48. So the king made Daniel a great man magnified him C. I. and gaue him great gifts very many and made him gouernour ouer the whole prouince of Babel and chiefe of the rulers aboue all the wisemen of Babel 49. Then Daniel requested of the king and he set ouer the businesse I. L. P. the charge B. G. V. of the prouince of Babel Shadrach Meshach and Abednego But Daniel was ruler in the kings gate I. sat in the kings gate B. G. was in the kings gate L. was in the court V. 1. The questions discussed Quest. 1. vers 1. How the second yeare is to be counted wherein Nebuchadnezzar had this dreame 1. Theodoret thinketh that it was the second yeare from the beginning of his raigne but that cannot be for Nebuchadnezzars raigne beganne in part of the 3. and 4. yeare of Iehoiakim cap. 1. 1. and Ierem. 25. 1. and 3. yeares after that were appointed for Daniels education c. 1. 5. while those 3. yeares were expired there was no proofe or triall had of Daniels wisedome therefore it can not be that the storie in the first chapter is set downe by way of recapitulation as Theodoret thinketh for till the three yeares were past they were not brought before the king 2. Some thinke that this was the second yeare of Nebuchadnezzars raigne by himselfe alone who also raigned after a sort with his father who also was called by the same name Caluin Geneuens But this cannot stand because the first yeare of Nebuchadnezzar his sole raigne was in the 3. and 4. raigne of Iehoiakim Ierem. 25. 1. after which three yeares must be counted for Daniels education this then could not be the second yeare of his raigne alone 3. Some vnderstand here two Nebuchadnezzars the father mentioned before cap. 1. 1. and his sonne brother to Euilmerodach who beeing the younger was preferred before the other and the Elder because of his wickednesse was put by the gouernment ex Lyran. so also Emmanuel Sa. But this Nebuchadnezzar could not be sonne to Nebuchadnezzar the great and brother to Euilmerodach for the Lord had giuen the kingdomes of the earth but vnto Nebuchadnezzar and his sonne that is Euilmerodach and his sonnes sonne which was Balthazar the sonne of Euilmerodach but if there were a Nebuchadnezzar brother to Euilmerodach then should there be three beside Nebuchadnezzar the great and not two onely as Ieremie saith there were indeede two Nebuchadnezzars one called Nebuchadnezzar priseus the auntient the other Nebuchadnezzar magnus the great who beganne his raigne the same yeare Daniel went into captiuitie in the 3. and 4. yeare of Iehoiakim 4. The vsuall interpretation is that it must be vnderstood of the second yeare of Nebuchadnezzars absolute Monarchie after the subduing of Egypt so Iosephus lib. 10. cap. 11. of the same opinion is Hierome and of the later writers Lyranus Hugo Cardi who thinketh it was the 26. yeare of his whole raigne and the second of his Monarchie Peter also Pintus Bullinger Pellican are of the same opinion But this cannot stand for Nebuchadnezzar conquered Tyrus before he subdued Egypt for Egypt is giuen him for his wages for his seruice against Tyrus Ierem. 24. 18. 19. but Daniel was famous for his wisedome which was not knowne till he had expounded Nebuchadnezzars dreame before Tyrus was destroyed for he is celebrated for his pietie and therein ioyned with Noah and Iob Esek 14. and for his wisdome Esek 28. 3. And then immeadiately in that chapter followeth the prophesie of the destruction of Tyrus 5. Wherefore this second yeare must be counted from the time when Daniel first stood before the king in the second yeare then of his seruice and ministrie Nebuchadnezzar had this dreame but where it is added in the raigne of Nebuchadnezzer these words are not to be ioyned with the former in the second yeare as appeareth by the Hebrew distinction rebiah set ouer the word shetaim second this then happened in the raigne of Nebuchadnezzar which is mentioned by way of distinction because in the last words of the former chapter it is said that Daniel was to the first yeare of King Cyrus least any should thinke that this was done in the second yeare of Cyrus direct mention is made of the raigne of Nebuchadnezzar Inn. Polan Pappus Quest. 2. What Nebuchadnezzar this was and whence he was so called 1. Some
aduantage but to seeke the welfare of the people of God as Daniel here doth 2. that they defile not themselues with the superstitious and idolatrous vsages in such places as these three in the next chapter beeing chiefe officers yet refused to worship the kings golden image 2. And as it is lawfull to enioy such places of honour so it is not inconuenient for kings to set sometime strangers in place of gouernement such as for their wisedome and pietie are fit but not to that ende to make a pray of such places of gouernement 4. Places of doctrine 1. Doct. That God onely hath the knowledge of things to come Vers. 11. There is none that can declare it except the gods Hierome hence inferreth that euen in the opinion of the wisemen and Soothsayers of Babylon none hath the knowledge of things to come but onely God by the which it is euident that the Prophets foretelling things to come spake by the spirit of God Bulling By this argument the Prophet sheweth the vanitie of the Idols of the heathen and conuinceth them to be no gods Isay 41. 23. shewe the things that are to come hereafter that we may knowe that yee are gods 2. Doct. Of the immortalitie of the soule Vers. 4. O King liue for euer These heathen men voide of the true knowledge of God in wishing eternall life vnto the king doe shewe their opinion of the immortalitie of the soule which shall further be prooued 1. by the testimonie of Scripture 2. by the demonstration of reason 3. and by the euidence of forren and heathen witnesses 1. The Scripture plentifully testifieth that the soule liueth after it is separated from the bodie as in that the Lord calleth himselfe the God of Abraham Isaac and Iaacob long after their death Exod. 3. 6. whereupon our Sauiour inferreth that he is not God of the dead but of the liuing So Elias prayed vnto God to haue his hostesses child restored to life in these words I pray thee let this childs soule returne vnto him againe 1. King 17. 22. his soule then was aliue for otherwise it could not returne to his bodie Salomon saith that the spirit returneth to God that gaue it Eccle. 12. 7. In the parable Luk. 16. the soule of Lazarus was carried by the Angels into Abrahams bosome 2. 1. Seeing God is most iust and will recompence euerie man according to his life the righteous shall haue reward and the wicked punishment which is not alwaies seene in this life it must needs be that God should execute his iustice in another life 2. Seeing vertue which is in the minde is immortall the subject also thereof the soule must also needes be immortall 3. And the soule beeing not subiect to corruption is consequently immortall for that which is incorruptible is immortall 4. All things haue a place of rest as the center is vnto bodies the soule is restlesse in the bodie and neuer is at quiet if then it should not haue a place of rest elswhere it should be more miserable then any other creature 5. And how could the soule thinke of things immortall or desire them if it were not it selfe immortall 3. By these reasons and such like the heathen beeing perswaded beleeued the immortalitie of the soule as Antiochus in his epistle to Lysias that beginneth Since our father is translated to the gods c. 2. Macchab. 11. 23. In the funeralls of such Romane Emperours as had deserued well of the commonwealth they vsed to set an eagle and to put fire vnder which the eagle feeling soared aloft whereby was signified that the soule or spirit ascended vp into heauen Herodian Pythagoras and Thales Milesius were strong maintainers of the immortalitie of the soule likewise Plutarkain epistol consola and Seneca lib. de morte immatura Euripides held coelos esse aeterna animarum domicilia that the heauens are the eternall houses of the soules Many such like testimonies and examples might be brought from the heathen to this purpose 3. Doctrine Of the vanitie of Soothsayers Vers. 4. Shew thy seruants the dreame and we shall shewe thee the interpretntion These foolish Soothsayers promise much vnto the king but they were able to performe nothing for afterward cap. 4. when the king told them his dreame they could say nothing so they are liberales in verbis c. liberall in words but they can not performe that which they promise It is euident then that there is no art or certaine rule to interpret dreames or to coniecture of things to come but it is an extraordinarie gift that commeth from God Po. So the Lord saith by his Prophet Isay 44. 25. I destroy the takens of the Soothsayers and make them that coniecture fooles c. 4. Doctrine Of the mutabilitie of Princes fauours Vers. 12. He commanded to destroy all the wisemen of Babel Nebuchadnezzar who had before highly rewarded the wisemen and greatly fauoured them now in his rage without any iust cause commandeth them to be slaine such small certaintie there is in the fauour of Princes Dauid at his first entertainement was in Sauls fauour but not long after he hated him as much wen he returned from the slaughter of Goliah Ioseph at the first was much fauoured of Potiphar but vpon the false suggestion of his wife he soone cast him out of his fauour Alexander the great made great account of his friends Parmenio Philotas Clitus Calisthenes but in the ende he so hated them as that he would neuer be reconciled vnto them but killed them therefore the Prophet Dauid saith it is better to trust in the Lord then to haue any confidence in princes Pintus 5. Doct. The sentence of death ought not hastily to be executed Vers. 15. Daniel said why is the sentence so hastie from the king Daniel findeth fault with the hastie execution of the kings sentence shewing that in such cases long deliberation should be vsed and great aduisement taken This was the error of Theodosius the Elder who when one of his gouernours was slaine in a commotion at Thessolonica commanded a great number of the people to be put to the sword for which his bloody fact he was excommunicated of that couragious and religious Bishop S. Ambrose Theodoret lib. 5. Tripart 9. Polan 6. Doctrine Of Gods prouidence Vers. 21. He changeth the times and seasons This is an euident place to shewe that things are not gouerned by chance in the world but ruled by Gods prouidence Meminerimus in tot mutationibus c. fulgere Dei prouidentiam c. let vs remember that Gods prouidence shineth in so many mutations and changes in the world c. Caluin If things that seeme so vncertaine as times and seasons the change of weather the variable disposition of the ayre be yet directed by Gods prouidence then all other things must depend of the same cause This alteration cannot be altogether ascribed to nature for naturall causes worke certainely and orderly and to chaunce much
all things and reuealeth secrets and from heauen he sendeth all good things Angels and Saints haue no such title they are not gods of heauen they neither create it nor can they from thence reueale secrets or send downe heauenly graces therefore they are not to be inuocated or called vpon Polan Bulling 3. Controv. That prayer is not meritorious but grounded onely vpon Gods mercie v. 18. For grace or mercie in this secret All our prayers then must lay their foundation in Gods mercie that he would first forgiue vs our sinnes and then freely and gratiously conferre vpon vs such things as we aske Polan then the seruants of God doe not place any merit or worthines in their prayers Bulling which is the opinion of the Romanists that the prayers of the Saints are meritorious for first our prayers tend altogether vnto our good God receiueth nothing thereby as Iob. 33. 11. Elihu saith If thou be righteous what giuest thou vnto him or what receiueth he at thine hand there can not be any desert where he is not benefited or furthered at whose hands we should deserue Againe that which should merit at Gods hand must be perfect and absolute but in our prayers there are many wants and imperfections Rom. 8. 26. We know not what to pray as we ought 4. Controv. That matrimonie is no sacrament v. 18. Whereas the word raza is by the Septuag here translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mysterie or secret and so also read P. A. V. I. with others the Latine translateth a sacrament and yet in the next v. he retaineth the word mysterie whereupon it is euident that in the vulgar Latine translation the word sacrament is diuersly taken not alwaies for the sacramēts of the church properly so called but for any mysticall or secret thing as here the interpretation of this dreame which Daniel prayeth for he calleth a sacrament that is a secret or mysterie Therefore it is but a weake collection of the Rhemists and of other Romanists vpon the Latine text which readeth Eph. 5. 32. This is a great sacramēt to inferre thereupon that mariage is a sacrament for they might as well conclude here that this Image which Nabuchadnezzer saw in his dreame was a sacrament 5. Controv. That the Saints merit not v. 23. O thou God of my fathers c. Pintus hereupon giueth this note that Daniel in his thanksgiuing maketh mention of his fathers Abraham Izaak and Iaakob that he should not seeme to attribute this thing onely to himselfe which he obtained of God sed potius illorum insignium virorum meritis institiae but rather to the merits and iustice of those excellent men c. Contra. Whereas Daniel maketh mention of his fathers he doth it not as relying vpon their worthines or merits for he groundeth his prayers onely vpon Gods grace and mercie v. 18. but for these two causes 1. he remembreth the promise and couenant which God had made to and with their fathers to be their God and the God of their seede which promise the Lord gratiously performed now in granting Daniel his request Polan 2. because they were worshippers of the true God hereby he excludeth all false gods whome they worshipped not Genevens 6. Controv. v. 21. That the Pope hath no power committed vnto him to put downe Kings v. 21. He taketh away Kings This beeing here by Daniel ascribed vnto God as his peculiar worke to remooue Kings from their thrones and to plant others in their place the arrogancie of the proud Bishop of Rome is made manifest to all the world who taketh vpon him Gods office to depose and set vp kings at his pleasure Polan As Platina writeth of Gregorie that he vttered these presumptuous words Nos nos imperia regna principatus quicquid habere mortales possunt auferre dare posse c. That we euen we haue power to take away and giue Empires Kingdomes principalities and whatsoeuer mortall men haue Thus Iulius 2. gaue the kingdome of Navarre to the Spanish king because he tooke part with Lewes the 12. king of France likewise the Bishop of Rome stirring vp Matthias king of Hungarie against the Hussites of Bohemia promised him quicquid Boemiae etiamsi totum regnum caperet suae fore ditionis that whatsoeuer in Bohemia though it were the kingdome should belong vnto him This sheweth the presumptuous insolencie of that proud Sea to challenge that right and power which belongeth onely vnto God 1. Kings onely are to be deposed by him from whome they receiue their power and authoritie but that they haue from God as the Apostle saith The powers that be are ordained of God not of the Pope therefore by him they are not to be deposed 2. The Pope himselfe is subiect to the Emperour as the same Apostle saith Let euery soule be subiect to the higher powers he therefore hath no superioritie ouer them 7. Contr. That the Pope can not be Christs Vicar generall in earth v. 44. The God of heauen shall set vp a kingdome This kingdome of Christ is no visible but a spirituall and vniuersall kingdome thorough the world wherein though he vse Ministers as Apostles Prophets Pastors Doctors to reconcile men vnto himselfe by the preaching of the Gospel yet Vicar generall he hath none 1. The embassage which Christ hath committed to his Ministers in his stead is to reconcile men by the preaching of the word as the Apostle saith We are Embassadors for Christ c. we pray you in Christs stead to be reconciled vnto God But the Pope can not in Christs stead reconcile men vnto Christ but this is the dutie of seuerall Pastors and Ministers who are in Christs stead and as his vicars to beget men vnto the faith Polan one man alone vnlesse he were of infinite power can not suffice to execute this embassage of reconciliation through the Church 2. Christs kingdome is eternall the kingdome of the Pope is temporall he therefore can not be Christs Vicar in his eternall kingdome Osiander 3. Christs kingdome is spirituall the Popes is externall he therefore can not be Christs Vicar in his spirituall kingdome 8. Controv. That the time of Christs comming to iudgement can not be gathered from Daniels prophesie v. 44. Some doe make this coniecture that seeing the kingdome of Christ should be raised vp toward the ende of the fourth Monarchie which they suppose to be the Romane Empire which is now decaied and almost at an ende they would hence gather that the comming of Christ is at hand Contra. 1. If their meaning be that Christs comming is nearer at hand then before that is most certen if that a small time remaineth in respect of Christs euerlasting kingdome it is confessed but if they would hence prooue that the comming of Christ is now presently to be expected because the Romane Monarchie is at an ende they are deceiued because they build this collection vpon two vncertenties 1. this fourth Monarchie is
vsed in the Church of God if they had beene simply vnlawfull Papp neither can it be saide that the vse of such musicall instruments then was altogether ceremoniall for they vsed them as well in their ciuill reioycings as in their Ecclesiasticall assemblies the vse thereof holding still in the one can not be vtterly condemned in the other Concerning singing S. Paul alloweth speaking in hymnes and Psalmes and spirituall songs the Christians as Plinius secundus writ vnto Trajane had their antelucanos hymnos their morning songs which they song before day vnto Christ Flavianus and Theodorus at Antioch Basil in the East Churches and Ambrose at Millaine brought vp the vse of singing 2. Yet Christians now are not to take the same libertie in these externall parts of Gods seruice as the Church of the Iewes did but as they kept their Sabbath with outward obseruations much respecting the corporall rest but Christians now make the outward rest the least part of the Lords day consecrating the same chiefly to spirituall exercises So now the greatest part of the seruice of God must be spent in spirituall instruction the other must be vsed onely as an handmaid 3. These rules then ought to be obserued in Church songs and musicke 1. that it ought to be graue and sober and musicall instruments should so be handled vt ad cantus solennes Ecclesiasticos adhibeantur that they be applied vnto the songs of the Church non ad vagam inanem aurium delectationem not for the wandring and vaine delight of the eares c. that all things in the Church may be done to edifying 2. Vt non maior pars temporis illis instrumentis tribuatur c. that the greater part of time should not be giuen vnto those instruments and songs and the lesse to the word of God and the Sacraments but as the Apostle saith that all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order and decently that euery part of diuine seruice as it is more necessarie so it should haue the most time Papp 3. We must not rest in the outward sound to imagine that God is pleased and satisfied with such melodie for this was the difference betweene the vse of instruments in the Church of God among the Iewes there and among the idolatrous Chaldeans they vsed them as helps of their infirmitie yet manebat illud principium spiritualiter Deum esse colendum that principle remained that God was spiritually to be worshipped But the other putarunt se Deo satisfecisse thought they had satisfied God if they did heape together musicall instruments Calvin We may then sing and speake in hymnes and psalmes but we must make a melodie also in our hearts Eph. 5. 19. whosoeuer singeth with his voice and not with his heart mocketh God and deceiueth himselfe This then is the difference betweene religious and superstitious deuotion true deuotion is first wrought within by the preaching of Gods word and then is helped without by such externall meanes but superstition and blind deuotion first beginneth with the eare and eye and then affecteth the heart where the Lord then is rightly serued they that worship him first doe beleeue with the heart and then they confesse with the mouth Rom. 10. 10. Concerning the moderate vse of Church musicke see more Synops. papism p. 594. 6. Controv. That the multitude of professors doth not argue the truth of the profession v. 3. All the gouerners of the Prouinces were assembled to the dedicating of the image If the truth should here haue beene tried by the multitude then Nebuchadnezzers idolatrie should haue had the approbation which was receiued of so many thousands whereas here were onely three found to be the true worshippers of God It is true therefore as Cyprian saith multitudo errantium non parit errori patrocinium that the multitude of those that erre is no patronage for error Our blessed Sauiour saith Broad is the way that leadeth to destruction and many there be which goe in thereat and the way is narrow which leadeth vnto life and few there be that finde it Matth. 7. 13 14. Then the Romanists doe in vaine obiect and obtrude their vniuersalitie and multitudes for neuer was any sect or profession in the world more vniuersally receiued then was the Pagans idolatrie and the number of true professors hath alwaies beene the smallest as our blessed Sauiour calleth his flocke A small flocke Luk. 12. 32. see further Synops. Cent. 1. err 19. 7. Controv. Of superstitious dedications v. 3. They were assembled to the dedication of the image Nabuchadnezzer in the dedication of this image offended two waies 1. in the end and vse in that he dedicateth it to an idolatrous purpose for the which he had no warrant 2. in the manner he did dedicate it onely by a pompous and theatricall solemnitie with all kind of lasciuiousnes and excesse as the Israelites did consecrate their golden calfe Such like dedications haue the Papists of their Churches to this day 1. they consecrate them to a false end as dedicating them vnto Saints and making them temples of the breaden bodie of Christ 2. they vse diuers superstitious toyes as oyle salt ashes tapers and such like whereas it is praier and the word whereby Churches as all other things are consecrated to their proper ende and vse Bulling see more hereof Synops. Cent. 2. err 58. 8. Controv. That Councels and generall assemblies may erre Vers. 4. Be it knowne vnto you all people nations and languages Here was a verie generall assembly and Councell gathered together out of the most famous kingdomes and prouinces of the world who all notwithstanding erred and were deceiued in setting vp and adoring this image And not onely were the great councels of the heathen and Gentiles thus deceiued but euen among the people of God also as Aaron with the greatest part of Israel did all consent and ioyne together to make a golden calfe therefore the Romanists standing vpon the decrees and constitutions of their generall Councels which they erroneously hold cannot erre doe therein deceiue themselues and others Bullinger See further Synops. Cen. 1. er 33. 9. Controv. The fire and sword and other cruelties the weapons of idolaters and superstitious men Vers. 6. Whosoeuer falleth not downe c. shall be cast into the middes of a fierie fornace After the same manner were the holy martyrs vsed in the most cruell and bloodie persecutions vnder the Emperours of Rome as Tertullian complaineth ad bestias impellimur ignibus vrimur in metalla damnamur in insulas relegamur we are forced vnto the beasts burned with fire condemned to the mettals banished into the Islands c. with these engins haue the Popes of Rome raged against the seruants of Christ in Germanie Italie France Spaine England Scotland condemning them to the fire as our Blessed Sauiour foretold it shall come to passe that whosoeuer killeth you will thinke he doth God seruice Iohn 16. 1. 10. Controv.
That these three seruants of God were not deliuered from the fire for their virginitie or abstinencie Vers. 25. VValking in the middes of the fire and they haue no hurt Damascene thinketh that they were not hurt of the fire because they kept their virginitie lib. 4. but no such thing appeareth in this storie that they liued vnmaried Basil in a certaine homilie of the praise of fasting doth ascribe this their deliuerance vnto their fasting But the Apostle putteth vs out of doubt that they were preserued by their faith Heb. 11. 33. through faith they stopped the mouthes of lyons quenched the violence of fire As Pintus well obserueth 11. Controv. Against the Vbiquitares They which maintaine the omnipresence of Christs flesh and that the bodie of Christ may be in the Eucharist without the essentiall properties thereof as circumscription quantitie visibilitie and such like doe thus reason out of this place the burning heat is an essentiall propertie of the fire but this was separated from the fire and yet the essence of the fire remained therefore the essentiall properties of a thing may be separated from it the nature still remaining Contra. 1. The burning facultie of the fire is not an essentiall propertie but an effect of the heat which is an essentiall qualitie of the fire 2. the heat was not separated from the fire for then it should haue beene no longer fire but the heat thereof was onely restrained and hindred from working and that not generally but onely where the seruants of God were for without the fornace the flames killed the kings ministers and if the fire had lost the heat the miracle had not beene so great for a thing not beeing hoat not to be burnt Polan 3. If all this were admitted it serueth not their turne for here the Scripture testifieth that there was fire and yet it burned not they must then shewe the like warrant for their miracle in the Eucharist that a bodie should be there without the due properties it followeth not because it pleased God at this time to shewe a miracle to set forth his glorie that he should doe so continually 12. Controv. That miracles are not alwaies a note and sure marke of the Church 1. The true notes and markes of the Church are such as are alwaies seene in it but the Church of God alwaies hath not the power of miracles neither is it alwaies necessarie Againe the true markes of the Church cannot be found els where but miracles may be wrought by those which are not of the Church as by the forcerers of Egypt and Antichrist shall worke wonders 2. Thes. 2. and false Prophets may giue signes which may come to passe Deut. 13. 1. 2. But it will be thus further obiected that whereby God is acknowledged is a note of the Church but God is here confessed and acknowledged by Nebuchadnezzar by this miracle therefore it was a note of the Church Ans. 1. That whereby God alwaies and onely is acknowledged is a note of the Church but such are not signes and miracles for sometime they may seduce and drawe away from God 2. God is in some sort knowne by miracles but onely in respect of his power he is not sufficiently knowne but by his word and therefore by this reason the word of God is the proper note of the Church whereby the Lord is most absolutely knowne and yet this is denied by the Romanists Polan 3. This must be vnderstood of true miracles which are wrought by the spirit of God and are applyed to a right ende this reason holdeth not for false miracles 4. true miracles then doe for that time demonstrate the Church while that gift and power remaineth but a perpetuall note it cannot be of the Church because that power alwaies remaineth not See more hereof Synops. Centur. 1. err 22. 13. Controv. Whether a contrarie religion may be tolerated in a commonwealth 1. Nebuchadnezzar here maketh a decree that whosoeuer spake any blasphemie against the God whom these three worshipped should be punished hereupon this question is mooued by Polanus whether the prince is onely to suffer the true religion to be professed in his kingdome wherein these three considerations are to be had 1. If the kingdome is such as hath an absolute gouernement and the true religion is alreadie setled and established in this case no mixture of contrarie religion is to be admitted As diuerse good kings of Iudah are reprooued because they remoued not the high places But Iosias for his faithfulnesse is commended who put down the Chemarims and abolished all monuments of superstition 2. If the kingdome be such as professeth corrupt religion which cannot be remooued all at once then the godly prince intending reformation must content himselfe to doe what he may and to followe Nebuchadnezzars president who although idolatrie were not then abolished yet prouideth that no iuiurie should be offred vnto true religion nor blasphemie vttered against the true God So where true religion cannot be drawne in altogether it must set in foote as it may as now is seene in the kingdome of Fraunce 3. Sometime where true religion is professed in a state not of absolute gouernement for peace sake and to auoide sedition the magistrates are constrained to tolerate some errors as wise pilates for the time giuing way vnto the tempest Polan as the Israelites suffered the Cananites to dwell among them whom they could not expell at once 14. Controv. That the conuersion of Nebuchadnezzar here doth not signifie the conuersion of the deuill in the ende of the world Lyranus here noteth the opinion of some which thinke that Nebuchadnezzar this proud king was herein a type of the deuill who in the end and consummation of the world should receiue and embrace the true knowledge of God But this heresie is opposite to the Scriptures which calleth it euerlasting fire which is prepared for the Deuill and his Angels Matth 24. 41. and S. Iude saith that the Angels which fell are reserued in euerlasting chaines vnder darkenesse Iude 6. And the Deuills cannot be conuerted or saued but by a Mediator Christ is no Mediator for them for he in no sort tooke the Angels that is their nature Heb. 2. 16. 6. Morall obseruations 1. Obseruat The mutable state of religion in kingdomes Vers. 1. Nebuchadnezzar c. made an image Not onely the fauour of the king was mutable for whom he lately extolled he now adiudgeth to the fire but his minde was variable concerning religion he which before confessed the God of Israel now setteth vp idolatrie in despight of God Thus in the time of the kings of Iudah religion often altered and changed sometime the true worship of God flourished as vnder Hezekiah and Iosias but their wicked sonnes after them set vp idolatrie Bulling Thus was it in England King Edward maintained the Gospel Queene Marie brought in the Masse againe Thus there is no certaintie of any thing in this world the Church
reason yeelded in this place this speech of the Angel hewe downe sheweth a generall consent of all the Angels one encouraging an other to effect and execute the decree of God and therefore it is called v. 14. the decree of the watchmen that is a ioynt consent of all the Angels And postulat ab hominibus fieri quod Deus imperat he desireth that what God hath commanded may accordingly be performed by men Iun. 16. Quest. v. 14. Why the Angels are called Watchmen 1. The Angels are so called because of their spirituall and incorporeall nature Ab. Ezr. for bodies onely neede sleepe and because they haue no bodies and so neither eate nor drinke which are the causes of sleepe they are alwaies watchfull Calv. quia homines laborant fatigantur somno egent c. because men doe labour and are wearied they neede sleepe therefore the Angels which labour not as man neither are wearied are free from sleepe Perer. 2. And by this word is not onely expressed the spirituall nature of Angels but their watchfull office also they doe alwaies waite and attend vpon God to fulfill his will as the Prophet Dauid setteth them forth Psal. 103. 20. Praise the Lord ye his Angels which excell in strength that doe his commandement in obeying the voice of his will in which sense they are said to be full of eyes Ezek. 1. Iun. annot 3. But because euill angels are watchfull also as S. Peter saith The deuill goeth about like a roaring lyon seeking whome he may deuoure an other title is giuen vnto these watchmen v. 10. the Angel is called a watchman and an holy one ad differentiam dâ—monum c. to shew a difference betweene good Angels and deuills who are also spirits Lyran. 4. And whereas v. 10. the word is vsed in the singular a watchman but here in the plural multos intelligere debemus c. we must vnderstand that there were many Angels which were employed in this businesse Oecolamp 5. This tearme of watchman is vsed also as fitting the present matter for as watchmen explorant singula facta c. doe obserue all our doings Oecolampad so the Angel here obserued Nabuchadnezzer narrowly for while the word was in the kings mouth v. 28. that proud word whereby he boasted of his power and magnificence the sentence decreed from God was pronounced from heauen against him Iun. annot 17. Quest. By whome the 14. v. was pronounced by the Angel or by the King v. 14. The sentence is according to the decree of the watchmen 1. Some thinke that these are the words of the king for the Angel would not haue called the decree of God the decree of the Angels and in the next verse following v. 15. Nabuchadnezzer speaketh in his owne person This is the dreame that I Nabuchadnezer haue seene Contra. 1. It is called the decree of the watchmen in respect of their ministerie the decree came from God but was executed by them as Eph. 2. 20. the Apostle â—aith the foundation of the Prophets and Apostles because they were Gods ministers in laying of it 2. It is not necessarie because the next verse is vttered in the kings person that this should be so likewise 2. Wherefore these words are also deliuered by the Angel 1. because if Nebuchadnezzer had so said he euen then had attained to the vnderstanding of the dreame he needed not to haue any further helpe 2. these words following according to the word or request of the holy ones could not be vttered by the king for how should he know what was the desire and request of the Angels Quest. 18. ver 14. Of the meaning of these words according to the request of the holy ones 1. Osiander expoundeth these words of the blessed Trinitie as though post rogatas sententias fecerint senatusconsulum after they had asked voices they made the decree against Nebuchadnezzar so also Pintus thinketh it may be vnderstood of the Trinitie But neither can the Trinitie in the plurall be called watchmen which word noteth not their persons but their nature and office nor yet can God be said to make any request 2. Vatablus by the watchmen vnderstandeth the superiour by the holy ones the inferiour Angels that these aske of the other a reason hereof and the answer to their demaund is that which followeth to the intent that men liuing may knowe c. But this is too curious that the watchmen and holy ones are the same is euident ver 10. where the watchman is called an holy one 3. Some by holy ones vnderstand the Saints in earth that this question should be asked of them and the Angels made answer thus seemeth Oecolampad to interpret erat petitio interrogatiue respondent there was a certaine petition and they answer by way of interrogation c. so translate Geneuens the demaund was answered but the text admitteth not this sense for the word sheelâ—a which signifieth request or petition is ioyned to the first clause of the sentence and diuided by a perfect distinction from the sentence following 4. Pellican thinketh that the Iewes hearing what calamitie had befallen their king praied vnto God to restore him to his right mind But these words were vttered and this petition made before this sentence was executed vpon Nebuchadnezzar 5. Lyranus thus vnderstandeth ad petitionem sanctorum in terra quam Angeli praesentant in coelo at the request of the saints in earth which the Angels did present in heauen c. but the Angels would not haue presented a request if any such office were committed vnto them contrarie to the decree of God 6. Caluin giueth this sense that Angeli vno â—re te accusant c. the Angels with one mouth accuse thee before God Deus annuens eorum votis decreuit te abijcere and God consenting to their motion hath decreed to cast thee off So also Hug. the Angels desired that this decree should be made against him But the Angels request procured not this decree it followed vpon Gods decree as the order of the words sheweth 7. The meaning then is no more but this that the Angels with one consent desire that Gods decree might take place and that the sentence giuen by God in heauen might be executed by men in earth And therefore the Angel said before hewe downe the tree breake off the branches that men might in earth fulfill what God had purposed in heauen Iun. Polanus Quest. 19. Of the meaning of these words ver 14. and appointeth ouer it the most abiect of men 1. Lyranus thinketh that this is to be vnderstood of Christ who was humbled and abased in this world but afterward God exalted him and all power was giuen vnto him in heauen and in earth But it is euident that this is spoken of the terrene and externall kingdomes of this world that God setteth vp some and pulleth downe others but Christs kingdome was not of this world 2. Lyranus also
illis satisfacimus c. we redeeme our sinnes with men when we make them satisfaction Calvin this answer also is sufficient but I preferre rather the first which insisteth vpon the right sense of the word see more of this question afterward among the controversies Quest. 33. Whether Daniel spake doubtfully saying v. 24. it may be thy prosperitie may be prolonged 1. The ordinarie glosse here noteth that Daniel though he had the knowledge of things to come de sententia Dei dubitabat did doubt of the sentence of God and thereupon noteth their presumption which doe certainely promise remission of sinnes vnto any But to say that Daniel who had such a cleare reuelation of Gods wil doubted thereof were to make question whether he had the spirit of God or no. 2. Carthusian thinketh that Daniel was certaine that God vpon his repentance would forgiue him his sinne but he was not sure whether he would remitte the punishment but the sinne beeing once remitted the punishment also is pardoned for it were not iust with God to punish for that which now is acquited there may some chasticement remaine not as a punishment of sinne but as an admonition and correction for amendement of life 3. Pererius proceedeth further proouing from hence nemini certam esse remissionem peccatorum c. that none can be certaine of remission of sinnes But it is contrarie vnto faith to be doubtfull or wauering as our Sauiour saith vnto Peter Matth. 14. 31. O thou of little faith wherefore didst thou doubt and S. Ieames saith let him aske in faith and wauer not but of this question see more among the controuerses following 4. These particles then if so be that it may be and such like in exhortations and perswasiue speaches are not words of doubting but are vsed to these two ends 1. to shewe the greatnesse and difficultie of the thing hoped for in respect of our selues that the greater endeauour should be vsed and all securitie laid aside as Ioshu 14. 12. Caleb saith if so be the Lord will be with me that I may driue them out which he spake not doubtfully for he had the warrant of Gods word to preuaile giue me the mountaine whereof the Lord spake in that day but he doth thus speaking encourage himselfe to put his confidence in God with feare and reuerence And Hierome to this purpose writeth vpon these words Ioel 2. 14. who knoweth if he will returne and repent c. ne desperetis veniam scelerum magnitudine c. sed ne forsiâ—an magnitudo clementiae nos faceret negligentes adiunxit c. despaire not of forgiuenesse for the greatnesse of your sinnes c. but least the greatnesse of clemencie should make them negligent he addeth who knoweth c. these phrases then of speach doe not argue doubtfulnesse but onely serue to take away presumption and securitie as the Apostle saith worke out your saluation with feare and trembling Philip. 2. 13. Quest. 34. Whether Nebuchadnezzar did follow Daniels counsell Ver. 16. At the ende of twelue moneths 1. Some thinke that Nebuchadnezzar did as he was aduised by Daniel and gaue plentifull almes whereupon for his humilitie mansit adhuc annum in regno he stayed yet a yeare in his kingdome but afterward beeing lifted vp in pride he was cast out of his kingdome gloss ordinar ex Hieronym 2. But I approoue rather the iudgement of Oecolampadius quia Prophetae admonitionibus eum non poenituit neque Deum sententiae suae poenituit c. because he repented not by the admonitions of the Prophet therefore neither did God repent him of his sentence for if he had humbled himselfe it is not like that so soone he would haue so swelled in pride and his minde beeing set so vpon his magnificent buildings it seemeth he little attended vpon charitable deeds So it is well gathered from hence that it is not in man to conuert his owne wayes though the meanes be offered except God by his spirit worke it Genevens 3. In that this iudgement was deferred a tweluemoneth it was a signe rather of Gods long suffering then of any change in Nebuchadnezzar Bulling to the same purpose Theodoret dedit ei Deus locum poenitentiae at ille abutitur eo in superbiam God gaue him time and space to repent but he abuseth it vnto pride to the same purpose Caluin Quest. 35. Of the greatnesse of the citie Babylon The greatnesse thereof is thus described by Herodotus he writeth that the citie was foure square and each square contained in length an 120. furlongs so that the fower squares or sides made 480. furlongs the walls were 50. cubits thicke and 200. cubits high and in the compasse of the walls there were an 100. brasen gates with their hinges and posts other writers doe somewhat varie from this description Plinie maketh the walls 200. foote high and 50. foote broad and in compasse 60. miles Diodorus saith that the wall was 360. furlongs in compasse according to the number of the dayes in the yeare so that euery day a furlong of the wall was built and the whole finished in a yeare there beeing vsed thereto of workmen 13. hundred thousand the walls were so thicke as 6. carts might meete in the breadth the towers were 250. and the height thereof 365. foote there was the space of two furlongs betweene the wall and the houses for the more speedie building of the wall Strabo giueth vnto the compasse of the walls 380. furlongs the thickenes was 30. foote the height 50 cubites and the towers aboue the walls were 60. cubites high Q. Curtius saith the walls were in compasse 368. furlongs in thicknesse 32. feete that carts might meete thereon they were an 100. cubits high and the towers tenne cubites higher then the walls Lyranus out of Hierome thus setteth it downe that Babylon was fowre square and euerie side contained in length 16. miles for within the citie the houses were not close built but euery one had his vineyards and fields that they might sowe in the time of famine or siege and maintaine themselues within the citie Aristotle making mention of Babylon saith it had the compasse rather of a countrie then a citie beeing of such greatnesse that some part of it was taken three dayes before the other heard of it and therefore a citie he would not haue to be esteemed by the walls But though the reports of writers are somewhat diuerse it is out of doubt that it was a great citie and the walls thereof both of great thicknesse and height as the Prophet Ieremie witnesseth cap. 51. the thicke wall of Babylon shall be broken and the high gates burnt There was also in the middes of the citie a great tower which was the Temple of Belus with brasen gates which Herodotus saith remained vntill his time it had in compasse euery way beeing foure square 2. furlongs and in the mids thereof a turret of a furlong high and
well vnto vs yet it would not follow that therefore we should pray vnto them Oecolampad see hereof Centâ—r 2. err 8. 4. Controv. That the Pope is not the distributer of kingdomes v. 22. Till thou know that the most high beareth rule ouer the kingdomes of the earth and giueth it to whomsoeuer he will This Soueraigne power belongeth vnto God to dispose of kings and kingdomes to pull downe and set vp then it is presumptuous arrogancie in the Pope to challenge vnto himselfe any such supereminent power ouer kings vnto whome he himselfe ought to be subiect according to S. Pauls rule Rom. 13. 1. See before chap. 2. controv 6. 5. Controv. Against satisfaction by workes v. 24. Breake off thy sinnes by righteousnesse The Latine interpreter readeth redeeme thy sinnes by righteousnes whereupon Pererius with other Romanists doe collect that workes of righteousnes and mercie doe satisfie for sinne and are auaileable ad expianda peccata venialia to expiate veniall sinnes And to that purpose he vrgeth that place Prov. 16. 6. By mercie and truth iniquitie shall be forgiuen Contra. 1. It is before sufficiently declared Quest. 30. that the true reading here is not redeeme but breake off thy sinnes 2. Though that other reading be retained the meaning onely is that he should redeeme and satisfie men whome he had wronged 3. And this had beene impossible for him to doe to make recompence to so many whome he had cruelly handled the space of 40. yeares 4. And if he would not make satisfaction vnto men much lesse vnto God 5. Wherefore in these words non exponitur modus redimendi peccata sed modus potius agendi the way of redeeming his sinne is not declared but the way rather of working such as becommeth those that are truly penitent first then his sinnes must be forgiuen by faith before he can bring forth the workes of repentance Iun. 6. Further as Nabuchadnezzer could not satisfie for his sinne no more can any man for our best works are imperfect our righteousnes is as a stained clout Isa. 6. 6. but that which must satisfie before God ought to be perfect and absolute it is therefore the most perfect righteousnes of Christ and none other that is able to satisfie Gods iustice for our sinnes 7. And concerning that place vrged out of the Proverbs either it may be vnderstood not of mercie which we shew which is called an actiue mercie but of mercie shewed vnto vs from God which is a passiue mercie by the which our iniquitie is forgiuen as Iunius prooueth by the words following by the feare of the Lord they depart from euill or els the meaning is by the works of mercie we are assured our sinnes are forgiuen vs Genevens as in the like sense our Sauiour saith Many sinnes are forgiuen her because shee loued much Luk. 7. 47. her great loue was not the cause but the signe rather and effect of the forgiuenes of her sinnes And so the Apostle saith 1. Ioh. 3. 14. We know that we are translated from death to life because we loue the brethren he saith not we are translated but we know we are But of the question against satisfaction by workes see more Synops. Papism Centur. 4. err 78. 6. Controv. Of the certentie of remission of sinnes v. 24. The Latine readeth It may be God will forgiue thee thy sinnes whereupon Pererius inferreth nemini liquido cognitam remissionem peccatorum that remission and forgiuenes of sinne is not certenly knowne vnto any Contra. 1. It is shewed before Quest. 31. that the word here vsed is not a particle of doubting but rather it serueth to exhort and stirre vp to haue further confidence in God and to take away carnall securitie 2. But that by faith we are vndoubtedly assured of the remission of sinne the Scripture euidently sheweth Rom. 5. 1. Beeing iustified by faith we are at peace with God but our conscience can not be setled or at peace vnles it be assured of Gods fauour in the remission of sinnes likewise Rom. 8. 16. The same spirit beareth witnesse to our spirit that we are the children of God but how can we be assured that they are the children of God if their sinnes be not forgiuen them See further hereof Centur. 4. err 56. 7. Controv. Which be the good workes of Christians v. 24. Breake off thy sinnes by righteousnes c. Here good workes are defended to be the workes of righteousnes and mercie Among the Romanists these are counted their good workes suscipere peregrinationes erigere statuam c. to vow and take in hand pilgrimages to set vp an image to found crosses Calvin But these are not the workes which God is pleased with those are the works acceptable vnto him not which mans curiositie hath inuented but such as God himselfe hath appointed for vs to walke in Eph. 1. 10. The hypocrites say Wherewith shall I come before the Lord c. will the Lord be pleased with thousands of rams or with ten thousand riuers of oyle c. But the Lord maketh answer what workes he requireth To doe iustly to loue mercie to humble thy selfe c. Mich. 6. 7. 8. Controv. That Gods prouidence is not onely a bare prescience or permission v. 32. According to his will he worketh in the armie of heauen c. Polanus hence refelleth that error of certaine Lutherans who affirme providentiam Dei nihil aliud esse nisi praescientiam that the prouidence of God is nothing els but a certain prescience formul concord fol. 249. for here it is euident that God is not a foreâ—eer but a doer that all things in heauen and earth fall out according to his will as Psal. 135. 6. Whatsoeuer pleased the Lord that did he in heauen and earth c. And Luther himselfe was of an other iudgement whose words are these Deus omnia infallibili voluntate praevidet proponit facit c. that God by his infallible â—ill doth foresee propound and doe all things c. Polan Calvin further vrgeth this place against those which make a distinction betweene the will of God and permission As though he suffered some things which he would not haue done which should argue impotencie and weaknes in God as though he should suffer some things against his will A voluntarie permission there is in God in leauing men vnto themselues and suffering things to worke according to their kind but an inuoluntarie permission there is not in God to suffer any thing which he would not haue done He suffereth sinne to be done though he will it not to be done yet it is his will it should be done because he knoweth how to make it serue vnto his glorie yet he is no way the author of sinne nor yet accessarie vnto it 9. Controv. Against the presumption of the Pope who would be without checke and controlement v. 32. None may say vnto him What doest thou This prerogatiue and priuiledge this great king giueth
onely vnto God to be controlled of none nor to giue account of his doings to any Therefore the presumption of the Pope is intolerable who challengeth that to himselfe which is onely peculiar vnto God As thus his clawbacks and flatterers write of the Papall preheminence and priuiledge non est de eius potestate inquirendum quum primae causa nulla si causâ— no man must inquire of his power seeing he is the cause of causes and of the first cause there can be no cause c. secund Bald. in capit Eâ—cles c. And nemo potest dicere Papae c. no man must say vnto the Pope why doe you so distinct 40. c. si Papa Hereof Fâ—ederick the 2. Emperour complained in an epistle to Otto Duke of Bavaria Rationem actuum nemini quasi sit Deus reddere vult id quod soli Deo conuenit vsurpat c. he will render account to none of his doings he vsurpeth that which onely agreeth vnto God that he can not erre c. Annal. Aventin lib. 7. ex Polan 6. Morall observations 1. Observ. Worldly and carnall men doe onely craue the helpe of the godly in the time of neede v. 5. Till at the last Daniel came before me If the Soothsayers and Sorcerers could haue serued Nabuchadnezzers turne he would not haue sought vnto Daniel but now all other meanes fayling him he craueth his helpe to expound the dreame like as men in their health regard not the physitians but in their sicknes runne vnto them So Ieroboam when Abiah his some was sicke sent vnto Ahiah the Prophet 2. king 14. 2. Observ. Witches and Sorcerers not to be sought vnto Nabuchadnezzer called all his wise men together to vnfold the secret of his dreame but they could doe him no good by which we are taught not to runne vnto any such for helpe 1. because they can not helpe they are both ignorant and know nothing and of no power and can doe little as is euident in these Chaldean wizzards who did but deceiue and abuse the king 2. Such doe vse the conference of wicked spirits and therefore to goe vnto such were to forsake God As Ahaziah in â—eeking vnto Beelzebub the god of Ekron did therein denie that there was a God in Israel 2. King 1. 3. Observ. Prosperitie is daungerous v. 9. The boughes thereof were faire and the fruit much Nabuchadnezzer in his flourishing and prosperous state is compared to a good tree both faire and fruitfull this his prosperitie did lift vp his heart and made him proud and therefore his boughes were broken off to make him know himselfe So riches and abundance are but a snare to them which know not how to vse them therefore the wise man prayeth that God would not giue him riches least I be full and denie thee Prov. 30. 9. They say that the palme tree will not grow in a sat ground but in a light and sandie and if the soyle be strong and fertile they must cast salt and ashes at the roote to qualifie the strength of the ground So if prosperitie be not seasoned with the salt of grace it is vnfruitfull and vnprofitable Pintus 4. Observ. Ministers must be faithfull in deliuering the truth though it be not pleasing As Daniel vers 2. deliuereth the interpretation to the king of this fearefull and terrible dreame though he knew it should not be welcome vnto him so must Ministers in their office be faithfull as the Apostle saith It is required of the disposers that euery one be found faithfull 1. Cor. 4. 2. They must feare rather to offend God then to displease men So the Lord saith to his Prophet Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgression c. Eli was iudged for sparing and forbearing his wicked sonnes 1. Sam. 2. and the false prophets are threatned for flattering the people and sowing pillowes vnder their elbowes Esech 13. and the watchmen which tell not the people of the sword comming shall beare their sinne the Lord will require their blood at his hand Esec 33. 6. 5. Observ. We must looke vnto Gods prouidence in our affliction So Daniel saith c. 2. 21. It is the decree of the most high which is come vpon my Lord the king When the Lord layeth his hand vpon his children they must looke vnto him that correcteth them and humble themselues before him and not murmure against him seeing it commeth not by chaunce but as it pleaseth the diuine prouidence to dispose as the Prophet Dauid excellently saith I held my peace because it was thy doing Psal. 39. 4. 6. Observ. Of the vtilitie and benefit that commeth of true and effectuall repentance V. 33. My glorie and beautie was restored vnto me c. Nebuchadnezzar after his seauen yeares humiliation is restored vnto as great honour as euer he was So Iob after he had beene afflicted was raised vp to a more glorious and flourishing estate then he had before Dauid after his long time of persecution was established in the kingdome so affliction and if it worke true humiliation and repentance bringeth greater ioy and comfort in the ende as the Apostle saith one light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall weight of glorie 2. Cor. 4. 17. 7. Observ. Of the greatnesse of the sinne of pride and how the Lord abhorreth it V. 28. While the proud word was in the kings mouth whereby he boasted of his goodly buildings which he had made not for Gods honour but his owne euen in the same moment did the Lord cast him downe from his princely throne So Daniel saith c. 5. 20. when his heart was hardened in pride he was deposed from his kingly throne therefore let all those take heede by this example whose hearts are lifted vp ascribing their gifts and works to their owne wit industrie and strength or making their owne glorie and praise the ende and scope of all their doings for the Scripture saith the Lord resisteth the proud 1. Pet. 5. 5. 8. Observ. God fighteth for vs against the Deuill V. 27. According to his will he worketh in the armie of heauen The Lord is the commander of the Angels and princes both good and bad are subiect vnto him all things in heauen and earth are swayed according to his will which is much to the comfort of Gods children that nothing can hinder their saluation neither Angels nor principalities nor powers height nor depth can separate them from the loue of God in Christ Rom. 8. 39. And so our Blessed Sauiour saith My father is greater then all and none can take you out of his hand Iohn 10. 29. CHAP. V. 1. The Methode and Argument THe summe and argument of this chapter is an historicall narration 1. of a fearefull sight an hand was seene writing vpon a wall 2. and the interpretation thereof by Daniel In the vision these things are declared 1. the
God who was the principall author and chiefe worker in the plurall it is vnderstood of Gods iustruments in this worke the Medes and Persians Polan 2. And in the word pheres there is an euident allusion vnto the word paras which signifieth the Persian 3. It is also put in the preter tense he hath deuided to shewe the certanitie thereof before the Lord it was as alreadie done 4. Two things are here prophesied that this kingdome should be deuided and between whom the Medes and Persians for so Darius and Cyrus did as it were deuide the kingdome betweene them Darius had Babylon and Cyrus Assyria leauing Babylon to Darius himselfe going in expedition against the Scythians 5. This Isaiah prophesied of aboue 200. yeares before as Pererius rather an 170. yeares as Polanus that the Medes should be sent against the Chaldeans Isay. 13. 17. behold I will stirre vp the Medes against them Quest. 36. Of the tropologicall that is the morall application of this vision 1. By the hand writting vpon the wall is signified the iustice of God which both praescribit supplicia suo tempore infert prescribeth aforehand punishments due vnto mens sinnes and in due time bringeth them forth and inflicteth them it also may be applyed vnto the iudgement of the conscience wherein are written and as it were scoared vp the sinnes which one committeth as Iob saith c. 13. 26. thou writest bitter things against me and makest me to possesse the sinnes of my youth 2. And by the three words may be signified the three last things which shall come vpon sinners the remembrance whereof vseth to be most grieuous vnto them death finall iudgement and bell By the numbring of the dayes and the fulfilling of them men are brought to thinke of their ende as Iob saith c. 14. 5. are not his dayes determined the number of his moneths is with thee by weighing in the balance is signified the most perfect iudgement of God in the last day And by diuision the punishment of hell where the wicked and reprobate shall for euer be diuided and separate from Gods presence Perer. Quest. 37. Why Balthazar commanded Daniel to be honoured hearing so euill newes 1. Iosephus giueth this reason that although Daniel had told heauie things vnto the king yet he kept his promise and seemed not much to be mooued thus thinking with himselfe quod non bona audierat sui fati culpani esse non prophetâ— that it was his owne fate and destinie not the Prophets fault that he heard no better newes the Prophet did but discharge his dutie But it is not like that the king had any such thought or so equall consideration 2. Hierome giueth two other reasons hereof aut post long a tempora credidit futura he did thinke that these things might come to passe long after or in honouring the Prophet he might thinke to obtaine pardon of his sinne But the citie beeing now besieged if the king had not beene altogether besotted might haue put the king in minde of his present danger and it seemeth by his securitie that he had no such good thought as to thinke how his sinne might be forgiuen him 3. Some thinke the king kept his promise ne coram hominibus mendacij argâ—eretur leaft he might before men haue beene found in a lie Lyran. And it was the constant vse and custome of the kings of Persia to keepe their word intelligebat proprium esse regis veritatem seruare he vnderstoode it was the propertie of a king to keepe the truth Pintus so also Occolampadius sanctissima esse c. the things which the kings promised were most sacred 4. The king might haue some care of his credit to keepe his princely word as Herod had to performe his wicked oath But this the king did rather beeing caried with great admiration of the diuine wisedome which was in Daniel Osiand And herein the king shewed his carnall securitie incolume regnum sibi promisit he still promised vnto himselfe a safe estate and prosperous kingdome Bulling Caluin thinketh that although Balthazar were somewhat mooued with this commination yet he caused Daniel to be honoured to set a good face vpon it ne signum aliquod praeberet timiditatis that he should not seeme to shewe any signe of fearefulnesse But it rather shewed his stupiditie and great securitie as before is noted Quest. 38. Of the honours bestowed here vpon Daniel The honours and fauours here conferred vpon Daniel are either the ensignes of honour or the gouernement it selfe vpon which the other ornaments attended 1. The ornaments of honour are two purple raiment and a chaine of gold Lyranus here noteth that there were fowre kind of ensignes and ornaments of estate the purple to be or other pretious garment a chaine a ring of gold and a crowne all these things concurring together did signifie the regall dignitie but beeing more or fewe and not all designabant participationem honoris regij they did but shewe the participation of the kingly honour as Ioseph had three of them when he was aduanced of Pharaoh a ring costly raiment and a chaine of gold Gen. 41. 42. but he had not the crowne or diademe So Mordecai was honoured with princely raiment and a diademe but mention is not made of the kings ring and chaine of gold Esther 6. 9. 2. The honour it selfe which is bestowed vpon Daniel is to be the third man in the kingdome which Iosephus expoundeth that the third part of the kingdome should be giuen vnto him but that is not like that the king would giue away any part of his kingdom Hierome thinketh he was made one of the three which was set ouer the kingdome as cap. 6. 2. But if Daniel had beene in that place before then Darius needed not to haue aduanced Daniel againe to be one of the three rulers Therefore Theodoret taketh it he was the third man in honour and authoritie next to the king so also Lyran the king was the first the Queene or heire of the kingdome might be the next and Daniel the third Quest. 39. Whether Daniel did well in accepting of these honours 1. Though Daniel were vnwilling to receiue these honours yet seeing they were forced vpon him he is content to accept of them least if he had refused still in suspitioneÌ„ proditionis veniret he might haue beene brought into suspicion of some treason or practise against the king Polan 2. And beside foreseeing that the kingdome should come vnto the hands of the Medes and Persians he accepted of them vt postea notiâ—r fieret Persiâ— in solatium filiorum Dei that he might thereby be better knowne vnto the Persians for the comfort of the children of God gloss ordinar Oâ—â—â—lamp 3. And beside these ornaments beeing a signe of freedome and of dignitie it was fit that Daniel to whom the king had obiected before his serâ—itude and captiuitie should not refuse them whereby he was now made free and honourable
this looking of Daniel toward Ierusalem out of the captiuitie of Babylon teacheth vs that we beeing set here in the world as in the captiuitie of Babel ex hac confusione ad calestem Ierusalem respiciamus should out of this confused estate looke vp to the heauenly Ierusalem Pintus Quest. 15. Why Daniel prayed thrice in a day 1. Daniel did not make choice of these houres as though they were more specially consecrated vnto praier and by the circumstance of the time more holines and efficacie were added thereunto as the Romanists haue such a superstitious conceit of their canonicall houres And they say the Iewes obserued these three times with more religious respect as the third houre because then the holy spirit was giuen the sixt houre because then the brasen serpent was lift vp in the wildernesse and the ninth because then the waters came out of the rocke in Cades And so Christians should obserue the same three times the third houre when the Holy Ghost was giuen the sixt at what time Christ was crucified and the ninth when the water gushed out of his side Pintus 2. But this was the reason rather why Daniel obserued these times he made choice of such times wherein he had best leisure and was freest from worldly businesse which was the morning before he went abroad at noone when he came home to eate meate as Ioseph also vsed to doe Gen. 43. 16. and at night when all his businesse was ended Iun. Besides these are the fittest times in respect of the benefits therein receiued of God in the morning to giue thankes for our deliuerance the night past at noone when we take our meat and at night for our preseruation that day Calv. of these three times Dauid maketh mention Psal. 55. 17. Euening morning and at noone will I pray A Deo initium felicem successum beatum exitum petimus we doe aske of God the beginning the happie successe and prosperous end of our busines Oecolampad 16. Quest. Whether Daniel did well in thus praying to offer himselfe to publike danger It will be obiected that Daniel might haue done better to haue prayed in secret 1. because of the kings commandement 2. he should haue had herein some speciall reuelation 3. he might haue prayed vnto God though he had not done it so openly seeing the externall worship is not simply necessarie but it is referred to the internall whereby God will specially be serued 4. a wise man would haue giuen way to the present necessitie and obserued the time 5. by this meanes he might haue brought all the Iewes into danger if God had not extraordinarily deliuered him Contra. 1. The kings commandement was to be obeyed so long as it was not contrarie vnto Gods commandement as in this case it was for the Lord saith call vpon me in the day of trouble but here the king forbiddeth that God should be called vpon 2. Daniel herein was guided by the spirit of God yet he was not to expect any speciall reuelation hauing the generall word of God as Deut. 6. 12. 13. beware least thou forget the Lord thy God c. thou shalt feare the Lord thy God and serue him c. and Deut. 8. 10. when thou hast eaten and art filled thou shalt blesse the Lord thy God 3. though the internall worship of God be most necessarie yet the other is necessarie also as beeing a part of our outward confession of God as in this case it was necessarie Daniel should thus testifie his worship of God because it had beene his custome in former times which if he had intermitted fâ—isset obliqua quaedam abiuratio c. it had beene an indirect abiuring of his religion 4. in ciuill matters things indifferent it is good to giue way vnto the time but not in matters which concerne the saluation of the soule 5. he was rather to goe before his nation in constancie of religion and to giue them a good example whereas if he had dissembled he might haue brought them all into the same dissimulation Daniel then herein doing his dutie was not to giue ouer in respect of any danger but to leaue the successe vnto God But that Daniel did well in making this open confession of his faith it appeareth by the happie successe Gods extraordinarie assistance whereby the Lord approoued of Daniels godly resolution Beside if Daniel had done otherwise he should haue diuersely offended 1. against God in preferring the kings commandement before his 2. against the law of nature which teacheth vs that God is to be worshipped 3. against the true religion and worship of God which by his example should haue beene much hindred 4. against the people of God in offending them with his inconstancie 5. and against his owne conscience if he had for feare forbeared that which in his iudgement he allowed Iun. in comment Quest. 17. Of Daniels aduersaries practise and accusation against him 1. First they lie in waite for Daniel And there is both a multitude of them which conspire together these men assembled v. 11. and they finde Daniel in the verie manner praying vnto his God 2. In their accusation is to be considered the forme of it which is full of subtiltie and cunning they doe not at the first directly accuse Daniel because they knewe he was fauoured of the king but first by making rehearsall of the decree in generall they drawe from the king a former consent that afterward he should not goe backe wherein they call three things to the kings remembrance the sum of the decree the ratification the penaltie v. 12. 3. The matter of the accusation is against Daniel which is not simply done but with diuerse false and enuious suggestions Enuious concerning his person in obiecting his captiuitie and the action in concealing to whom he made his petition they simply propound it he made his petition three times a day the king might conceiue that he might make it to some other man their suggestion is false as though Daniel did it in contempt of the king lawes 4. And their enuie further appeareth in these two things 1. they omit to make mention of Daniels vertues they burie them all in obliuion and picke what matter they can against him Pintus 2. they forget that Daniel was their fellowe in office which many times is respected by men of like place and calling Osiand Quest. 18. How the king laboured to deliuer Daniel till the sunne went downe 1. The king by deferring the sentence vntill night might thinke that some opportunitie might in the meane time be offred vnto Daniel to escape this danger Iun. And in the meane time optimum testimonium Danieli dat he giueth a good testimonie vnto Daniel Oâ—co it is like he pleaded for him shewing what a necessarie man he was to the commonwealth and what good seruice he had done and that afterward there might be great misse of him Beside he might dispute the cause with them
Persians is vrged v. 8. Darius was then in Media not at Babylon 3. after the dissolution of the Chaldean Monarchie Babylon was no longer the seate of the kingdome but Shushan Nehem. 1. 1. Esth. 1. 1. 4. The places of doctrine 1. Doctr. That order is necessarie in a kingdome v. 1. Darius set ouer the kingdome an 120. gouernours c. This prudent Prince knew that no Commonwealth could stand without order for like as in families where confusion is and no order all things goe to ruine so much more in the great familie of the Common-wealth without order all things soone come to decay Therefore Iethro gaue wise counsell vnto Moses that there might be captaines ouer thousands hundreds fifties one to be vnder an other And the Queene of Saba comming to Salomon wondred at nothing more then to see the order of his house 1. king 10. So here the king first setteth a certaine number of gouernours ouer his whole kingdome then he appointeth three to take account of them whereof Daniel was one Bulling 2. Doctr. Of the ende of Civill administration and gouernment which must be for the common good v. 2. That the king might haue no damage Darius was carefull that the treasure of the kingdome should be maintained not therein respecting his owne priuate gaine but his principall care was to vphold and support the charges of the kingdome for the kings purse and treasure is for the maintenance of the Commonwealth the Crowne can not want but the whole Commonwealth will soone feele it Though Princes may by their reuenues and receipts maintaine their princely dignitie and employ part thereof vpon their pleasure and bestow it as they see cause yet they must haue care that there be sufficient to support the burthens and charges of the Commonwealth and to remember that their subsidies are ipsum sudorem sanguinem populi the very sweat and blood of the people and therefore must be sparingly vsed Polan as Nehemiah had that respect vnto the people in respect of their present poore estate that he did forbeare to eate the bread of the gouernour Nehem. 5. 14. 3. Doctr. How praier should be made v. 10. He praied and praised his God Daniel onely was not a petitioner vnto God for the obtaining of good things and the turning away of euill but he also together giues thanks for the benefits receiued Men then must learne not onely to be beggers of God but to offer vp the sacrifice of praise and thanksgiuing also as S. Paul exhorteth that not onely prayers be made and intercessions but giuing of thanks 1. Tim. 2. 1. And the Apostle followeth his owne rule Rom. 1. 9. First I thanke my God then he commeth to his prayer v. 10. Alwaies in my prayer beseeching c. 4. Doctr. Of kneeling in prayer v. 10. He kneeled vpon his knees Though a man may pray in his heart vnto God without any outward gesture as Moses did Exod. 14. 15. when the Lord said vnto him Why criest thou vnto me when as Moses was not heard nor his praier perceiued by any gesture but he cried vnto God in his heart yet when as opportunitie serueth as it doth most fitly in priuate houses and in publike places of prayer then it becommeth vs to humble our selues vpon our knees thereby to stirre vp our deuotion and to expresse our humilitie Thus our Sauiour fell vpon his face when he prayed in the garden and Daniel here praieth vpon his knees If subiects humble themselues vpon their knees to their Prince how much more should we vse all humblenes and lowlines in gesture before God 5. Doctr. Of the ministerie of Angels v. 22. My God hath sent his Angel c. God could at his becke haue staied the rage of the lyons as he commanded the Whale to cast vp Ionas but it pleaseth him for his owne glories sake and the comfort of his children to vse the ministerie of his holy Angels and blessed spirits as the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of saluation Heb. 1. 14. And in three things doth it please the Lord to vse the ministerie of Angels in preseruing and defending of his children as Iacob saw the Lords host when he was afraid of his brother Gen. 32. 1. or in the destruction of their enemies as Senacheribs host was smitten by an Angel 2. king 19. or in conueying blessings as Manna is called Angels foode which was ministred vnto the people by the Angels 6. Doctr. How farre the Prince is to be obeyed v. 22. Vnto thee O king haue I done no hurt Hereupon Melancthon well noteth that although Daniel did goe against the kings Edict and decree yet he had committed no euill against him So if Princes commaund vniust and impious things they are not hurt if their precepts be not obeyed neither must they thinke themselues despised if God be preferred before them As the Apostles resolution was when they were forbidden to speake in the name of Iesus Whether it be right in the sight of God to obey you rather then God iudge yee Act. 4. 19. And hereby Melancthon iustly excuseth the Protestants of Germanie for refusing to obey the Emperours edicts made against the profession and professors of the Gospel 7. Doctr. Of true miracles v. 23. No manner of hurt was found vpon him Hence Polanus well inferreth divina miracula non esse praestigias that diuine miracles are not counterfeit tricks such as are the iugling feates of Magicians but the Lords workes are wonderfull in deede the three seruants of God which were cast into the fierie ouen had not so much as the smell of fire vpon them And Daniel hath no hurt by the lyons at all God onely maketh true wonders But the power of Satan and his ministers is by false signes and lying wonders as the Apostle calleth them 2. Thess. 2. 9. 8. Doctr. That the beasts and other creatures are readie to execute Gods will v. 22. And hath shut the lyons mouth The vnreasonable creatures as here they doe spare Daniel so at other times they are readie to execute vengeance as the lyon that slue the Prophet that was disobedient to the word of God 1. king 13. 25. and an other was slaine by a lyon for not obeying the Prophet 1. king 20. 36. And the Lord sent lyons vpon the Samaritans because they feared nor the Lord 2. king 17. 25. So whether it be to shew mercie or to execute iudgement the creatures are readie to performe the will of God Polan 9. Doctr. Of the force and efficacie of faith v. 23. Because he beleeued in him Daniel here by his faith was deliuered from the lyons because with a firme and assured trust he reposed himselfe vpon God So S. Iames saith c. 5. 15. The prayer of faith shall saue the sicke and as Clemens Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is effectuall and auaileable to saluation But though euery
minister in beeing sent abroad into the world to dispatch the affaires committed vnto them other stand by as assistants not beeing sent forth as the other but they attend to know the will of God and to giue direction vnto the ministring spirits And further they assigne the foure higher orders which are Soraphim Cherubim Thrones Dominions to the Angels assistant and the fiue inferiour Angels Arkangels Vertues Powers Principalities to the ministring Angels But whether sort be more in number the assistant or ministring spirits it is not agreed among them Gregorie thinketh that the number of ministring spirits is greatest lib. 17. moral c. 9. Dyenisius Areopagita cited by Pererius is of the contrarie opinion that the higher the Angels are in degree the more they exceede in number Contra. 1. Here is no distinction of the offices of diuers sorts of Angels but onely a description of their office and ministerie they stood before the Lord to minister for so is this phrase of standing vsed c. 1. 19. They stood before the king and the Apostle saith Are they not all ministring spirits which Pererius interpreteth that they doe not all minister immediatly but some immediatly by others but this interpretation is taken away by the words following sent forth to minister Then all the Angels are sent forth to minister as it pleaseth God to employ them they doe not stand still before the Lord as informers of the rest 2. This difference then of Angels some ministring some assistant beeing taken away the other question is superflous which should exceede the other in number 3. And concerning those nine orders of Angels it is but a curious conceit those seuerall names doe shew that there are degrees and diuersitie of gifts among the Angels but so many distinct orders can not thereupon be granted See more hereof Synops. Centur. 2. err 1. 5. Controv. The glorious persons of the Trinitie are not to be represented by any image v. 9. The Auncient of daies did sit From this place the Romanists inferre that it is no more inconuenient to picture and expresse by image the Trinitie or any person thereof as they did sometime appeare then it was for them so to appeare But there is great difference betweene the appearing of the Trinitie in some visible shape as God the father as an auncient man the Sonne in the shape of a young man and the holy Ghost in the likenes of a doue and the picturing of them 1. The one was Gods speciall dispensation but the other is forbidden to make any image to be worshipped 2. this apparition did not continue but eftsoone vanished away but pictures are permanent and so are dangerous 3. the apparition was made onely to the Prophet here but pictures are seene and beheld of all which are in danger to stumble at them the argument then followeth not because it pleased God so to appeare therefore he may be so described and pictured 4. the apparition was a figure of Gods speciall presence but so is not an image God is not declared thereby more to be present then where there is no image at all 6. Controv. Against the Vbiquit aries which hold an omnipresence of Christs humanitie v. 14. And he gaue him dominion and honour Hence the Lutherans would inferre that the very essentiall power of the deitie is communicated vnto the humane nature and so consequently this propertie to be euery where and in all places at once Contr. 1. They imagine that this power was giuen onely to the humane nature of Christ whereas it was giuen vnto his whole person in respect of the office of his Mediatorship this dominion was giuen to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man 2. Whereas this great power they would haue giuen by Christs diuine nature to his humanitie it is euident out of the text that it was giuen by the Auncient of daies vnto the Sonne of man 3. And because in the text it is called an euerlasting dominion they hereby vnderstand that dominion which was without beginning and shall be without ende whereas this dominion giuen vnto Christ God and man had a beginning with his incarnation but shall haue no ende and this is euident v. 27. where this kingdome which is communicated vnto the Saints the members of Christ is also called euerlasting yet that kingdome hath a beginning Polan 4. Beside that which is finite can not be capable of that which is infinite the humane nature then of Christ can not receiue the infinite power and omnipotencie of the deitie Pappus answereth that although in it selfe it be not capable yet by the power of God to the which nothing is impossible it may be made capable of that infinite power and glorie Contr. Gods power indeede is infinite and he is able to doe more then he doth or will the question is not of Gods power but of his will and purpose which is that our blessed Sauiour as he hath assumed our very flesh with the naturall properties thereof so he should reteine them still as the Apostle calleth him the man Iesus Christ 1. Tim. 2. 5. 5. Those things which are peculiar and proper vnto a thing can not be communicated really vnto an other thing without the destruction thereof it is proper to the diuine nature to be infinite omnipotent omnipresent and to the humane to be finite and in one place at once if now the humane nature should become infinite omnipotent omnipresent it should loose the properties of the humane nature Pappâ—â— againe answereth that there may be a reall communication of properties without the destruction of the thing as yron made redde hoate keepeth the properties of yron still as the thickenesse the heauinesse and such like Contra. 1. The properties of the fire are not communicated really to the yron but certaine effects onely for if the yron had the very propertie of heate it would continue hoate still the fire beeing taken from it and if the fire should impart the properties of lightnesse to the yron it should be no more heauie but the very nature thereof would be changed 2. Like as then the bodie as long as it liueth is animated by the soule beeing quickned with agilitie vital spirits and heat yet the soule communicateth not the essentiall properties thereof vnto it so the humane nature of Christ is glorified and in a manner deified by the God-head yet each of the natures reteine their essentiall properties still 7. Controv. That diuturnitie and long continuance without interruption is no infallible note of the Church v. 14. His dominion shall be an euerlasting dominion Bellarmine inferreth from hence that the Church is discerned and knowne by the durable state and continuance thereof Contra. This is spoken of the spirituall and inuisible kingdome of Christ begunne in this life and perfected in the next It followeth not because the Vniuersall Catholike Church of Christ which is not alwaies visible in the world is perpetuall that a particular visible
the ende In the first we are to consider 1. the circumstances of the vision both the time when this vision was shewed the person to whome and the place where v. 1. 2. 2. the substance of the vision to v. 15. which consisteth of three parts set forth vnder the resemblance of a ramme a goate and a little horne which grew out of one of the foure hornes of the goate 1. The ramme is described by his beginning his progresse his ende In the beginning these things are expressed 1. the place where this ramme appeared by a riuer 2. the parts it had two hornes which are set forth 1. simply by the adiunct of their height 2. comparatiuely with relation one to the other the one was highest and last in time v. 3. In the progresse it is shewed how he preuailed both by the place he pushed into all quarters and by the effects none could withstand him v. 4. The ende of this beast is shewed in the description of the goate following 2. The goate is described 1. generally by the place he came from the West the effects he went ouer the earth the qualitie he went swiftly not touching the ground 2. particularly by the horne which is set forth 1. by the beginning it came vp betweene the eyes 2. the progresse and successe in running vpon the ramme and ouercomming him trampling vpon him v. 7 8. 3. the ende this horne was suddenly broken and foure came vp in the stead thereof v. 8. 3. The little horne is described by the effects which are three 1. his attempts against the nations in the world v. 9. 2. against the Church called the host of heauen v. 10. 3. against God himselfe where 1. the effects are rehearsed to be three against the sacrifice the Sanctuarie v. 11. the truth v. 12. 2. the time is declared how long which is expressed by way of question where is shewed who asked of whome and what v. 12. and answer v. 14. Then followeth the second part containing the exposition of this vision where are set forth 1. the preparation v. 15. to 18. 2. the exposition it selfe to v. 26. 3. the effects which it wrought v. 27. 1. In the preparation are to be considered 1. the persons expounding the principall one like a man the lesse principall Gabriel to whome the other spake that he should expound the vision 2. the person to whome the vision is shewed how he was affected with feare v. 17. and how he was comforted both by the voice and by the gesture of the Angel that touched him 2. The exposition is generall v. 19. then particular 1. of the ramme v. 20. 2. of the goat 21. with the foure hornes 22. 3. of the little horne 1. his beginning v. 23. his progresse preuailing and prospering set forth by the effects see the particulars qu. 32. his ende he shall be broken downe without hand v. 25. 3. Then followeth the effect Daniels feare v. 27. after the Angel had summed and ratified the vision v. 26. 2. The text with the diuerse readings 1. In the third yeare of the raigne of Belshatzer the king there appeared a vision vnto me euen me Daniel after that which appeared vnto me in the beginning B. at the first G. 2 I saw in a vision or I looked to the vision I. and so it was that as I saw it I was at Shushan in the palace in the towne or castle L. V. S. in the chiefe citie A. the first rather which is in the Prouince not the citie L. of Elam and me thought I saw H. in the vision that I was by the riuer not gate L. S. vbal signifieth a riuer of Vlai not of the court S. 3 Then I lift vp mine eyes and beheld one ramme standing before the riuer before Vbal. S. but it is no proper name which had two hornes hornes L. S. but it is in the dual number and these two hornes were high but one was higher then an other the second H. and the highest came vp Last 4 I saw the ramme pushing against the West the sea H. S. and against the North and against the South so that no beasts might stand before him withstand him I. nor any could deliuer out of his hand not nor could deliuer out of his hand G. B. L. as referring it to the former clause that the beast could not deliuer out of his hand for the word deliuering matzil is in the singular but he did as him lifted according to his will H. and became great 5 And as I considered behold an hee goat B. a kid of the goates H. that is a young lustie goate came from the West ouer the whole earth and touched not the ground and no man touched him in the earth I. but the first is better to shew the celeritie of this praunsing and conquering goate and this goate had a notable horne I. L. an horne that appeared B. G. an horne of vision H. betweene his eyes 6 And he came vnto the ramme that had the two hornes whome I had seene standing by the riuer not before the gate L. or before Vbal. S. and ranne vnto him in his fierce rage rage with might H. 7 And I saw him come neare vnto the ramme and beeing mooued moouing himselfe H. against him he smote the ramme and brake his two hornes and there was no power in the ramme to stand against him but he cast him downe to the ground and trampled on him and there was none that could deliuer the ramme out of his power hand H. 8 Therefore the goat kid of the goates H. waxed exceeding great and when he was at the strongest his great horne was broken there grew vp for it foure notable ones B. that appeared G. toward the foure winds of heauen 9 And out of one of them came forth a little not a strong S. horne which waxed very great toward the South and toward the East and toward the pleasant land against the strength L. tebi signifieth delectable pleasant and thereby is meant Iudea 10 And it extolled it selfe I. L. S. grew vp B. G. extended it selfe V. against the hoast of heauen and cast downe to the earth some of the hoast and of the starres and trampled on them 11 And it extolled it selfe or magnified euen vnto the prince against the prince G. of the host for from him from whome B. G. was taken away the daily sacrifice and the place of the Sanctuarie was cast downe 12 And the host was deliuered vp to sinne against the daily sacrifice I. V. better then power was giuen vnto it ouer the daily sacrifice for the iniquitie L. or a time shall be giuen him ouer the daily sacrifice for iniquitie G. and so Mercer in c. 7. Iob. v. 1. but the word tzaba must be here taken as in the former verse to signifie an armie the host of the Lords people see further hereof qu. 21. following and it shall cast downe the truth to the ground thus shall it
the manner thereof it should be made desolate for euer v. 26 27. 2. The text with the diuerse readings v. 1. In the first one H. yeare of Darius Dariavesh H. the sonne of Ahashuerosh Achasverosh H. of the seede of the Medes wherein which V. L. B. Gahefirst rather it is better referred to the yeare wherein he was 〈◊〉 king then to the person that was made he was made king ruled L. S. but the word is in the passiue ouer the Realme of the Chaldeans 2 In the first yeare of his raigne I Daniel vnderstood by bookes the number of the yeares whereof the word of the Lord came was H. vnto Ieremiah the Prophet to accomplish the desolation of Ierusalem seuentie yeares 3 I turned my face gaue my face H. vnto the Lord Iehouah H. and so throughout for the most part where Lord is translated God to seeke him by praier in seeking praier S. and supplication with fasting sackeloath and 〈…〉 4 And I praied vnto the Lord my God and made my confession confessed H. saying Oh B. G. or I pray thee A. I. V. Lord God great and fearefull which keepeth mercie toward them which loue him I. A. B. which loue thee L. S. V. G. 〈◊〉 the pronoune affix is here of the third person and toward them which keepe his commandements 5 We haue sinned and committed iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy preceptâ— and from thy iudgements 6 For we would not 〈…〉 vnto obey L. V. S. thy seruants the Prophets which spake in thy name to our Princes and our fathers and to all the people of the land 7 To thee O Lord belongeth righteousnes and to vs confusion of face open shame B. G. as it is this day as is come to passe B. or appeareth this day G. to euery man of Iudah and to the inhabitants of Ierusalem yea vnto all Israel neere or farre off throughout all the countries whither thou hast driuen them because of their trespasses which they haue trespassed agaiâ—st thee 8 O Lord vnto vs appertaineth shame or confusion of face to our Kings to our Princes and to our fathers because we haue sinned not they haue sinned L. the verbe is put in the first person against thee 9 Vnto the Lord our God pertaineth compassion and forgiuenes because albeit G. V. although B. but the word is chi because we haue rebelled against him and therefore they looked onely for mercie from the Lord hauing no power in themselues 10 For we haue not hearkned vnto the voice of the Lord our God to walke in his lawes law L. which he set before vs gaue before our face H. by the hand that is the ministerie G. of his seruants the Prophets 11 Yea all Israel haue transgressed thy law in turning backe and not hearkning to thy voice therefore the curse is powred vpon vs and the oath that is written in the law of Moses the seruant of God because we haue sinned against him 12 And he hath confirmed his words euery one of his words I. which he spake against vs and our Iudges that iudged vs by bringing vpon vs a great plague euill H. for vnder the whole heauen was not done the like as is now come to passe done H. in Ierusalem 13 As it is written in the law of Moses all this euill is come vpon vs yet made we not our prayers before entreated the face of H. the Lord our God that we might turne vs from our iniquities and vnderstand thy in or toward thy truth 14 Therfore the Lord hath made readie the plague watched ouer the euill H. brought it vpon vs for righteous is the Lord our God in all the works which he doth for we would not hearken to his voice 15 And now O Lord our God which hast brought thy people out of the land of Egypt with a mightie hand and hast gotten thee renowne G. a name H. as appeareth this day which remaineth this day V. B. we haue sinned we haue done wickedly 16 O Lord according to all not in all L. S. the word is cecol not becol thy righteousnes I beseech thee let thine anger and thy wrath be turned away from thy citie Ierusalem thy holy mountaine the mountaine of thy holines H. for because of our sinnes and the iniquities of our fathers Ierusalem and thy people are a reproach to all that are round about vs to all our circuits H. 17 Now therefore O Lord our God heare hearken vnto H. the praier of thy seruant and his supplications and cause thy face to shine vpon thy Sanctuarie that lieth wast for the Lords sake not for thy sake L. S. for the word adonai is expressed 18 O my God encline thine eare and heare and behold our desolations and the citie G. or of the citie V. I. whereupon thy name is called whereon thy name is called vpon it H. for not for our righteousnes doe we prostrate our praiers L. present our prayers B. G. pray falling downe I. powre out our prayers V. cause our praiers to fall H. before thee but for thy great tender mercies 19 O Lord heare O Lord forgiue O Lord attend and doe it deserre not for thine owne sake for thy selfe H. O my God for thy name is called vpon thy citie and vpon thy people that is they are called by thy name V. I. 20 And while I was speaking and praying and confessing my sinne and the sinne of my people Israel and did prostrate cause to fall H. as before v. 18. my supplications before the Lord my God for the holy Mountaine mountaine of the holines H. of my God 21 Yea while I was speaking in my praier the man Gabriel whome I had seene in the vision at the first in the morning H. came flying beeing bid or made to flie H. for the word is in hophal earnestly with wearines H. or swiftly V. and touched me about the time of the euening oblation 22 And he informed me and talked with me and said O Daniel I am now come forth to giue thee vnderstanding and knowledge to make thee perceiue vnderstanding H. 23 At the beginning of thy supplications the commandement the word H. came forth and I am come to shew it thee L. B. G. ad for thou art much desired that is accepted of God I. greatly beloued B. G. a man of desires L. S. chamudoth desires H. D. Kimhi readeth hamiddoth a man of vertues and he is called a man of desires not actiuely because he much desired the deliuerance of the people but passiuely because he was a man according to Gods desire that is beloued and accepted of him so Vatab. a man desirous of things to be wished for vnderstanding it also actiuely of Daniels desire therefore vnderstand the matter and consider the vision 24 Seuentie weekes are cut out it is cut out H. impersonally are determined V. B. G. are abbreuiated or shortened L. but chatac signifieth to cut out vpon or
raigned in Media but that can not be for this Darius was also the king of the Medes and Persians as is euident c. 6. 5. Iosephus Scalliger giueth vnto Darius 17. yeares making him the last king of the Chaldeans after whome Cyrus succeeded lib. 6. de emendat tempor 6. Iunius opinion seemeth to be commentar in 5. c. v. 29. that the first yeare of Darius was the second of Cyrus 7. Pererius affirmeth that Darius raigned but one yeare and that Cyrus succeeded him in the same yeare beeing the 70. yeare of the Iewes captiuitie 8. But the truer opinion is that Cyrus and Darius raigned ioyntly together as thinketh Calvin and that the first of Darius was the first also of Cyrus for in the first of Cyrus the word of God spoken by Ieremie concerning the 70. yeares captiuitie was finished 2. Chro. 36. 22. And so likewise it appeareth in this place that in the first yeare of Darius that time of 70. yeares was expired the first then of Cyrus and Darius concurred together for the rest it is like that Darius raigned not long but beeing 62. yeare old when he tooke the kingdom vpon him he might die the same yeare which was also Cyrus first see more hereof c. 6. qu. 3. 9. And whereas it is saide in one yeare of Darius which Pererius gesseth to be so called because he raigned but one yeare the reason rather is this that the word aâ—hath which signifieth one is according to the phrase of the Hebrew taken for the first as Gen. 1. the morning and euening were one day that is the first and Mark 16. it is said that our Lord rose in one of the Sabbaths that is in the first day of the weeke Polan Pintus 3. Quest. Whether in the first yeare of Darius the Chaldean Monarchie was dissolued and the 70. yeares captiuitie ended against the opinion of Iosephus Scalling lib. 6. Iosephus Scalliger a man of excellent learning who for his singular labours in that learned and exquisite worke which he hath written of the emendation of the times hath highly deserued of all men yet is in diuers points ouerseene and especially in this matter concerning the ende of the Chaldean Monarchie and of the Iewish captiuitie for lib. 6. of that worke he hath these positions 1. He affirmeth that the Chaldean state was not dissolued in the 70. yeare of the captiuitie but rather in the 60. yeare for from the 8. yeare of Ieconias captiuitie vnto the ende of the Chaldean gouernment are found saith he by Iosephus computation who therein followeth Berosus about 60. yeares 36. yeares remained after the 8. yeare of Nabuchadnezzers raigne when the captiuitie beganne who raigned in all 43. yeares after Nabuchadnezzer Euilmerodach 2. yeares then Niglasar 4. yeares Labosardach 9. moneths and Nabonidus whome Cyrus ouercame 17. yeares 2. He thinketh that Cyrus did not take Babylon in the first yeare of his raigne but many yeares after when he had vanquished Cresus the rich king of Lydia two yeares after that as Herodotus writeth he ouercame the Chaldeans But Cresus was ouercome as Eusebius doth cast the time in the 4. yeare of the 57. Olympiad whereas Cyrus began to raigne in the 1. yeare of the 53. Olyampiad 3. The first yeare of Cyrus he would haue concurre with the 46. yeare of the captiuitie not with the 70. yeare for the beginning of Cyrus raigne as is before shewed was in the 1. yeare of the 55. Olympiade And Babylon was taken in the 2. yeare of the 58. Olympiade which was the 14. yeare of Cyrus and the 60. yeare of the captiuitie 4. A fourth assertion is that the captiuitie ended in the last yeare of Cyrus about the 2. yeare of the 62. Olympiad when as Cyrus had now subdued many countries which could not be in the beginning of his raigne for thus Cyrus saith in his Edict for the returne of the Iewes All the kingdoms of the earth hath the Lord God of heauen giuen vnto me And whereas it is there called the 1. yeare of Cyrus that is not to be vnderstood of his raigne but of the captiuitie for so the Iewes began their account of yeares from that time Contra. 1. The first position is contrarie to that prophesie of Ieremie c. 35. 12. When the 70. yeares are accomplished I will visit the king of Babel c. then the 70. and last yeare of the captiuitie and the dissolution of the Babylonian state must fall out together as for that computation of Berosus of the yeares of the Babylonian kings it is vncerten neither doth Iosephus alwaies follow it who els where ioyneth the last yeare of the captiuitie with the first yeare of Cyrus 2. Herodotus is deceiued much in his historie in the order of time and in the computation of yeares as is euident in this one instance Nitocris the mother of Balshazar whome he calleth Labynitus the last king of Babylon he maketh but fiue generations or descents from Semiramis which exceedeth not an 165. yeares counting a generation at 33. yeares or at the most 500. yeares if we giue an 100. yeares to a generation whereas the most writers are of opinion as Hierome Eusebius Orosius Augustine with others that there were at the least a 1000. yeares betweene them 3. The two last assertions may euidently be conuinced by the Scripture which expressely setteth downe that the returne of the Iewes and so the ende of their captiuitie was in the first yeare of Cyrus which must be vnderstood of his raigne ouer Chaldea for he had raigned before in Persia and Darius in Media he might say all kingdomes were giuen him because he had ouercome the large Empire of Babylon The Iewes indeede accounted their owne yeares from such notable deliuerances as from their going out of Egypt from their returne out of Chaldea but there is no reason so to account the yeares of the raigne of forren kings neither can any such president be shewed in Scripture 4. Quest. Of the 70. yeares of captiuitie in what sense they are called seuen generations Baruch 6. 2. Whereas the Prophet Ieremie defineth and setteth downe the tearme of the Babylonian captiuitie to be 70. yeares c. 25. v. 11 12. c. 29. v. 10. it seemeth strange that Baruch c. 6. 2. should say that they should remaine in Babylon seuen generations to this obiection diuers answers are made by the Romanists who hold the epistle of Baruch to be Canonicall 1. The word generation is taken diuersly sometimes for 7. yeares as when the Physiâ—ians prescribe that a child should not be let blood till he hath accomplished two generations that is 14. yeares Eusebius taketh a generation for 20. yeares Herodotus sometime for the space of 2â— yeares sometime for 33. yeares Diodorus for 30. yeares in which sense Hâ—mer saith Nestor liued three ages that is 90. yeares Dyonisius Halycarnass by a generation vnderstandeth an 100. yeares and so it is taken in Scripture Gen. 15. 13. 16. foure generations are
Iunius in his last edition 201. but in the first he reckoneth for the whole time of the Persian Monarchie but an 129. yeares Beroaldus whom H. Br. followeth an 130. which seemeth to be the best computation for the reason before alleadged namely Nehemiahs age 2. Now there is as great diuersitie in the seuerall raignes of the kings Cyrus some thinke to haue raigned 30. yeares as Cicero lib. 1. de diuinatio Clemens lib. 1. stromat Iustine Eusebius Sulpitius giueth vnto him 31. Herodotus 29. Annius Driedo and Lucidus 22. yeares after Darius the Mede Xenophon yeeldeth him but 7. yeares Bullinger 16. the Hebrewes generally but three namely in the Persian Monarchie he might raigne before divers yeares in the kingdome of Persia M. Lydyat aloweth to Cyrus 30. yeare ouer Persia and 7. ouer the whole Monarchie Cambyses raigned 8. yeares as some thinke Herodotus Eusebius Bullinger as some but 6. yeares Iosephus lib. 11. antiquit as some 9. yeares Sulpitius as others 19. yeares Clemens Alexandrin Iunius giueth vnto Cyrus and Cambyses together but 9. yeares in his annotations both in his first and last edition M. Lydyat 17. yeares Smerdes who vsurped the kingdome fayning himselfe to be the brother of Cambyses raigned but 7. moneths as Herodotus so also Lydyat 10 moneths as Theodoret a whole yeare as Iosephus Iunius Darius the sonne of Hystaspis raigned 19. yeares as Tertullian 30. yeares as Orosius 31. M. Lydyat 46. yeares as Clemens Alexandrin 36. yeares as Herodotus lib. 2. Sulpitius lib. 2. Eusebius 12. yeares according to Ab. Ezra Iunius in his first edition giueth him twentie yeares 36. in his last Xerxes is supposed to haue raigned 20. yeares as Oecolampad Lydyat 21. as Diodorus Sulpitius Orosius 26. as Clemens Alexandrin lib. 1. stromat 22. yeares Iun. edition 3. Artaxerxes Longimanus raigned 37. Melancthon ex Metasthene Iun. edition 1. 40. Pererius agreeing with the most historians 44. as Bullinger 46. as M. Lydyat 40. yeares Iun. edition 3â— Darius Nothus raigned 8. yeares as Clemens Alexand. and H. Br. proleg in Daâ—iel 60. yeares as Phylostratus lib. 1. de vit Apollon 19. yeares according to Eusebius Beda Bullinger M. Lydyat with others 18. yeares Iun. edit 1. 19. yeares Iun. edit 3. Artaxerxes Mnemon raigned 40. Perer. Oecolampad 43. as M. Lively M. Lydyat out of Diodorus Siculus 62. yeares as Plutarke 36. as Bullinger 35. as Melancthon out of Metasth 10. yeares Iun. edit 1. 3. yeares edit 3. Ochus raigned 3. yeares as H. Br. in proleg in Dan. 23. yeares according to Tertullian and Diodorus Siculus and Iun. edit 3. 22. edit 1. and M. Lydyat 24. yeares as Sulpit. 26. yeares as Eusebius Beda Melancthon Bulling Arses or Arsanes the sonne of Ochus raigned 1. yeare according to Tertullian 3. yeares as Sulpit. Diodor. so also Iun. edit 1. and 3. and M. Lydyat 4. yeares as Euseb. Beda Darius the last raigned 3. yeares as Clemens 4. yeares as Sulpit. 5. yeares as Iun. edit 3. 6. yeares as Euseb. Beda 21. yeares as Tertullian Now then if we lay the yeares of these Persian kings together first the smallest numbers of their raigne then the greatest it will appeare what great oddes there is in the account According to some According to others Cyrus raigned yeares 3 Cyrus raigned yeares 30 Cambyses 6 Cambyses 8 Darius Hystaspis 30 Darius Hystaspis 46 Xerxes 20 Xerxes 26 Artaxerxes Longhand 37 Artaxerxes Longhand 46 Darius Nothus 8 Darius Nothus 60 Artaxerxes Mnemon 36 Artaxerxes Mnemon 62 Ochus 3 Ochus 26 Arses 1 Arses 4 Darius Codoman 3 Darius Codoman 21 the summe is 147. yeares the summe is 329. yeares So then the difference betweene these two accounts is of an 182. yeares By this it is euident that there is small certentie to be had from forren stories concerning the Persian Monarchie either for the names number or yeares of their kings whereupon Burgensis thus concludeth Historiae illorum temporum praecipâ—e regum Persarum Medorum sunt plenae diversitatibus contradictionibus c. The histories of those times specially of the Medes and Persians are full of diuersities and contradictions in so much that they onely doe not varie in the continuance of some kings but some histories also name some kings that other histories make no mention of To this purpose Paul Burgens addit 3. in 9. Daniel Now will we proceede to examine the seuerall opinions before set downe qu. 34. 39. Quest. That Daniels weekes doe signifie a certen definite number of yeares This may be prooued by sundrie reasons against their opinion who doe thinke that in this number of Daniels weekes there is not signified a precise tearme of yeares but generally all that time which should follow vnto the comming of the Messiah But that a certen and definite number of yeares is signified and intended by these 70. weekes it may thus be shewed 1. That number of yeares whose beginning and ende is expressed must needes be a definite and certen number beeing so bounded and limited but the beginning and ende of this tearme is described they take beginning at the going forth of the word and they ende at the Messiah 2. The manner of phrase declareth as much 70. weekes are cut out or determined the Lord had as it were cut out seuered and appointed this time for the comming of the Messiah to performe these things here prophesied 3. That number is definite and certen which is diuided into parts but so is this whole number of 70. weekes it is diuided into three parts into 7. weekes 62. weekes and one weeke 4. This number of 70. weekes answereth vnto the tearme of 70. yeares beeing that number multiplied 7. times therefore as the one is certen so is the other 5. Further that time which we are bid to obserue and marke and to attend such things as fall out therein must be a certen and definite time for how els should it be obserued and marked but such was this time here designed by Daniel and the euents which followed it as our Sauiour saith Mar. 24. 15. When ye shall see the abomination of desolation spoken of by Daniel the Prophet standing in the holy place let him which readeth consider it But how could the euent of this prophesie be obserued and considered if some certen direction were not giuen by the time to finde it out 40. Quest. That Origens account can not stand beginning the 70. weekes at Adam and ending them in the destruction of Ierusalem 1. Origen to make this account good taketh euery weeke for 70. yeares to euery day of the propheâ—icall weeke allowing tenne yeares but no where in the Scripture is a weeke so taken but either for a weeke of daies or for a weeke of yeares 2. This whole summe according to his account taking euery weeke for 70. yeares will amount to 4900. yeares but the whole time from the first to the second Adam is not much aboue 4000. yeares not yet so much in some account so that this
7. But by two wayes chiefely was this couenant ratified and confirmed by the declaration and publishing thereof by his preaching and by the sealing thereof by his most precious blood like as a Testament is first declared and written and then confirmed by the death of the Testator So in the death of our Blessed Sauiour was the couenant before set forth by his preaching fully established as Oecolampad Scimus c. in morte ipsa proprie foedus confirmari c. we know according to the author of the epistle to the Hebrewes that the couenant was properly confirmed in his death c. And this further may be made plaine thus 1. by the type and figure as Moses tooke the booke of the lawe and reade in it and then sprinkled the blood vpon the people saying this is the blood of the couenant Exod. 24. 8. so the booke of this couenant declared by Christs preaching was made sure in his blood 2. This also appeareth by the institution of the Lords supper where Christ saith of the cuppe representing his blood this is the newe Testament in my blood c. Luk. 22. 20. that is a signe seale and representation thereof 3. the Apostle sheweth this also by the nature and condition of a Testament which is confirmed when men are dead Heb. 9. 17. and so in this place the Septuagint translate the Hebrewe word berith by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testament for the word signifieth both a couenant and a testament as Budeus sheweth in his commentaries for the ratifying then and confirming of this will and Testament of our Sauiour his death and passion was necessarie with the shedding of his most pretious blood for the remission of our sinnes Quest. 84. When this testament beganne to be ratified and confirmed by the preaching of Christ. 1. Pererius deliuereth it as an auncient tradition and a receiued opinion that Christ beganne not to preach and worke miracles till a yeare after he was baptised for the first miracle which he wrought in Cana of Galile they hold to haue beene done the same day tweluemoneth wherein he had beene baptised 2. But this opinion may be easily refuted 1. the words of S. Peter Act. 1. 21. are directly against it of these men which haue companied with vs all the time that the Lord Iesus was conuersant among vs beginning from the baptisme of Iohn vnto the day that he was taken vp from vs must one of them be made a witnesse with vs of his resurrection Here it is euident that Christ beganne to preach after he had receiued Iohns baptisme Pererius by the baptisme of Iohn here thinketh all that time to be vnderstood wherein Iohn baptized till he was imprisoned but that can not be for Iohn beganne to baptize before Christ came vnto his baptisme and before Christ was baptized he preached not neither shewed himselfe publikely therefore the beginning can not be vnderstood to be from Iohns baptisme in that sense 2. Seeing Christ was publikely in his baptisme called from heauen to the office of teaching in that it is saide Heare him it is not like that our blessed Sauiour would intermit that holy function a yeare together 3. Before that miracle in Cana of Galile he entertained Disciples as is euident Ioh. 1. as Andrew and Peter Philip and Nathaniel therefore euen then he beganne to be a publike teacher 4. If Christs preaching beganne a yeare after his baptisme in the beginning of his 31. yeare then could he not preach and confirme the Couenant halfe a weeke that is 3. yeares and a halfe seeing he is generally held to haue died in his 33. yeare wherefore euen presently after his baptisme as soone as his 40. dâ—â—â—s fast was ouer Christ beganne to preach and shew his power in working of miracles 85. Quest. v. 27. In the halfe of the weeke he shall cause the sacrifice to cease when this halfe weeke beganne 1. R. Shelamo thus interpreteth the halfe weeke that a little before the destruction of Ierusalem after the Iewes had violated the truce taken betweene them and the Romanes for 7. yeares then in the middes of the weeke that is in the fourth yeare of those seuen the Romanes came and besieged the citie But it is shewed before qu. 82. that this is but a Rabbinicall conceit that any such truce was made betweene the Romanes and the Iewes 2. Some doe likewise refetre this halfe weeke to the destruction of Ierusalem that in the middes thereof that is the 5. yeare before the ouerthrow of the citie the Romanes came laid siege vnto it Iun. Polan M. Lively But this sense can not be admitted because it hath beene prooued alreadie qu. 49. that these 70. weekes and euery part thereof determined in the death of Christ. 3. Iosephus Scaligor hath a conceit by himselfe that this 70. and last weeke must be deuided the one part thereof he alloweth for the time of Christs preaching namely 4. yeares and an halfe the other for the destruction of the citie two yeares and an halfe more But here two exceptions may iustly be taken 1. he diuideth this weeke the one part aboue 30. yeares from the other whereas euery part of these weekes must one succeede an other 2. he diuideth two yeares and an halfe from the rest but that maketh not halfe a weeke 4. Some beginne this halfe weeke at the death of Christ and continue it afterward when the sacrifices and rites of the law beganne to be abolished by the Apostles as we read Act. 15. Perer. Pint. Melancth M. Lydyat in ann 4043. Osiand sauing that Osiander maketh it the first halfe of the last weeke the other the latter But it hath beene prooued alreadie that these yeares must ende in Christs death 5. This halfe weeke then is better taken for the latter halfe part of the weeke which beginneth at the baptisme of Christ and endeth at his passion so Bullinger saith per praedicationem Euangelij mortem Domini nostri Iesu Christi constat legem esse abrogatam by the preaching of the Gospel and by the death of Iesus Christ it is euident the law was abrogated so also Hugo beginneth this halfe weeke in the 15. of Tiberius at Christs baptisme for then in the baptisme of Christ hostiarum legalium purificatio paulatim coepit vilescere the purifying of the legall sacrifices beganne by little and little to waxe vile Thus also expoundeth the author of the Scholasticall historie as Pererius sheweth in the very ende of his 10. booke vpon Daniel and vnlesse we ende the 70. and last weeke at the passion of Christ it will not ende in a yeare of Iubile for Christ is held to haue died in a yeare of Iubile that the shadow may agree vnto the bodie see before qu. 66. toward the ende 86. Quest. How and when the sacrifices were caused to cease and were abolished 1. R. Shelamoh thinketh that this is vnderstood of the ceasing of the sacrifices in fact when
therein was Iohns error 2. And Iohn was not ignorant that it was an Angel and not Iesus himselfe for he saith c. 22. v. 6. the Lord God of the holy Prophets sent his Angel to shewe vnto his seruants the things which shortly must come to passe and againe v. 16. I Iesus haue sent mine Angel to testifie vnto you these things 3. Polanus thinketh that Iohn did not commit this error twice in seeking to worship the Angel but that it is a repetition of that before mentioned c. 19. But it may appeare by comparing the places that Iohn fayled herein twice for as Peter not twice but thrice together offended in denying his master so might Iohn thorough forgetfulnesse beeing astonished with the preseuce of so glorious an Angel once againe shewe his infirmitie herein 3. Controv. That Christ is the onely Mediator v. 17. Heare the prayer of thy seruant c. for the Lords sake that is for thy Christs sake But this place is corrupted by the Iewes and by the Romanists 1. the Rabbines some of them as R. Moses R. Saadiah doe here vnderstand Abraham But the faithfull of the old Testament vsed not to call Abraham beeing dead their Lord and the Prophet I say saith c. 63. 16. that Abraham is ignorant of vs how could he then be a mediator for them whose affaires he knewe not Some other of them doe say that the noune is put here for the pronoune as it is vsuall in the Scriptures so that for the Lords sake is as much as for thine owne sake But this phrase is vsed to take away ambiguitie as Gen. 1. 27. God created man after his image after the Image of God created he him for if he had said after his image it had beene doubtfull whether it had beene Gods or mans image but there is no such occasion of doubt here 2. The Romanists here also following the Latine translation read propter teipsum for thy selfe or for thine owne sake But they corrupt the text euidently the word is Adonai Lord. 3. Thus Christ was acknowledged to be the Mediator in the old testament as Psal. 80. 15. the Church prayeth that God would visite his vine which he had planted and that for his sonnes sake whom he had made strong for himselfe for so it is in the originall and so in that place read Montanus Iunius and the Latine interpreter howsoeuer he fayleth here there readeth right Thus Dauid desireth to be heard for thy words sake meaning Christ 2. Sam. 7. 21. And it is said he called the name of Salomon Iedidiah beloued of God propter Iehouam for Iehouahs sake 4. Thus also in the newe Testament there is the same confession of Christ to be the Lord and Mediator as S. Peter Act. 2. 36. whom God hath made both Lord and Christ. And Heb. 1. 2. he is called the heire of all things and Elizabeth confesseth him to be her Lord Luk. 1. 43. So Christ is the Lord both by his naturall right as the Lord and Creator of all and iure acquisito by the right of purchase which is threefold by the right of inheritance because God the father hath giuen vs as an inheritance to his sonne as Psal. 2. v. 8. Aske of me and I will giue thee the nations for thy possession c. by the right of redemption we are Christs because he hath redeemed and purchased vs with his blood as S. Paul saith 1. Cor. 6. 19. 20. You are not your owne ye are bought for a price And Christ is our Lord by the right of his spiritual marriage for the husband is Lord and head of his wife and so Christ is of his Church 5. But it will be obiected that in the old Testament this phrase is often vsed for Dauid my seruants sake as 1. king 11. v. 12. 13. and 2. king 19. 34. Hereunto it may be answered that the meaning is not that for the worthinesse of Dauid or by his mediation and intercession God would haue respect vnto them but because of the Promises which the Lord made vnto Dauid as Psal. 89. 50. where are the auncient mercies which thou swarest vnto Dauid in thy truth and Psal. 132. v. 11. The Lord hath swore in truth vnto Dauid and he will not shrinke from it Polan 4. Controv. Against prayer and invocation of the dead v. 18. Whereupon thy name is called that is which is called by thy name for so this phrase is vsed as Isay 4. 1. seuen women shall take hold of one man saying we will eat our owne bread c. onely let thy name be called vpon vs. And so is that place to be vnderstood Gen. 48. 16. where Iacob saith of Ephraim and Manasses let my name be invocated or called vpon ouer them which words the Romanists doe wrest as though Iacob would haue them to pray vnto him whereas he meaneth nothing else but that they should be counted among his sonnes and called by the name of Israel as the other of Iacobs sonnes So in this place though the name of God were indeede invocated and called vpon in Ierusalem yet the meaning here onely is that they were called by the name of God they were counted his citie and people Polan 5. Controv. Of the name of the Catholike Church that it is but vsurped by the Romanists As it was not enough for Ierusalem to be called by the name of God but their profession and couersation also must be agreeable thereunto for otherwise while they said the Temple of the Lord the Temple of the Lord and yet did steale murther commit adulterie c. the Prophet saith they did trust in lying words Ierem. 7. 8. And therefore because of their idolatrie and other sinnes the Lord suffered his own Temple to be defiled and destroyed by the Chaldeans So neither now is it a sure note to know the Church of God by to be called Chatholike if the Catholike faith be not held and maintained The Romanists thē are but vsurpers of this name Catholike seeing they are departed from the Catholike faith He is not a Catholike that dependeth vpon the Pope of Rome but he which professeth the holy Catholike doctrine of Christ which they that corrupt and denie are no more Catholikes then a dried sceleton the bones of a dead man hanging together is to be counted a man And as there is great difference betweene a painted woman such as Iezabel was and a faire woman by her naturall complexion euen so a Catholike in name differeth from a Catholike in deed 6. Controv. That no man is perfect in this life v. 20. While I was speaking and praying and confessing my sinne The interlinearie gloss here hath this note this he saith either because in many things we offend all or ex humilitate of humilitie he ioyneth himselfe with the people But it was better inferred and concluded out of this place in the Mileuitane Councell c. 7. that euen Daniel confessed his own sinne for Daniel saith confessing
It seemeth reverent Syr that the prophesie of Daniel which is written in the 9. chapter to be now fulfilled after 62. weekes Messiah shall be slaine and a people shall come with a Prince to come and destroy the citie and the house and the destruction and desolation thereof shall be perpetuall Now it is not to be doubted my good Syr but this is the perpetuall destruction and desolation in this captiuitie wherein we are for now there are a thousand yeares since and the Lard plainly saith by his Prophet that the desolation shall be perpetuall for the killing of Christ as our desolation is after the slaying of Christ for the Lord threatned not perpetuall desolation but after the slaying of Christ. And if we will say that before the killing of Christ we were in desolation the Christians will answer vs that before his death we had but a desolation for 70. yeares and after this we were brought into the land of promise and were in grace and fauour with God Truely Sir I see no evasion for it is prooued vnto vs in fact that after seuentie weekes of yeares were fulfilled from the reedifying of the Temple then was Iesus slaine of our fathers and afterward came a captaine euen Titus and the people of Rome and did vnto vs according to this prophesie Now a thousand yeares are past and we are notwithstanding vnder Gods wrath and yet we trust in him expecting a Messiah to come and that we shall returne into the land of promise and restore the citie and Temple and that we shall be in fauour with God and so this desolation not to be perpetuall but temporall Alas Sir this excuse and euasion hangeth not together and such expectation seemeth to be altogether vaine A more plentifull and euident testimonie can we not haue then from this learned Rabbin who giueth a most perfect and sound exposition of Daniels propheticall weekes Seeing then it is euident that the Messiah is come who els can he be but Christ Iesus in whome all these things are fulfilled prophesied of the Messiah 1. the anointing is now ceased 2. so are all the Leuitical sacrifices since his death 3. he came while the second Temple stood 4. and suffered after 490. yeares from the reedifying of the citie and Temple 5. immediatly vpon his death the citie and Temple was destroied 6. and the same destruction is like to be perpetuall hauing continued almost 1600. yeares according to this prophesie of Daniel So that if they were not wilfully blinded they must needes confesse with R. Samuel that the Messiah is come and that he was that IESVS whome their forefathers killed 6. Morall obseruations 1. Observ. Of diligent and carefull preparation to prayer v. 2. I Daniel vnderstood by bookes c. Daniel commeth not rashly or of a sudden to prayer but he before meditated vpon the word of God and carefully considered what he was to pray for he also set himselfe to seeke the Lord by fasting and so humbled himselfe All this teacheth vs that we take heede that we come not presumptuously or vnprepared into Gods presence as the Preacher aduiseth Eccles. 5. 1. Be not rash with thy mouth c. God is in heauen and thou art in earth In this kind of rash praier the Pharisie offended Luk. 18. who not hauing first truly humbled himselfe presseth vaingloriously into Gods presence whereas the Publican stood a farre off knocking vpon his breast calling for mercie 2. Observ. That the promises of God should not make vs more slacke to pray v. 2. I Daniel vnderstood by bookes the number of the yeares c. Though Daniel was assured by the prophecie of Ieremie that the captiuitie should be dissolued after 70. yeares yet he is not therefore secure and carelesse but he is thereby more stirred vp to prayer So the children of God which doe ground themselues vpon Gods promises are thereby encouraged the more earnestly to pray imagis stimulantur ad precādum they are more pricked forward and animated to prayer Calvin So Iaacob praieth Gen. 32. 9. O God of my father Abraham c. which saidest vnto me Returne vnto thy countrey c. and I will doe thee good he is not negligent and secure because he had Gods promise but he is so much the more diligent in prayer 3. Observ. The Scriptures are diligently to be read If Daniel so great a Prophet did exercise himselfe in the reading of the bookes of the Prophets how much more ought we to be conuersant in the Scriptures Bulling So the Prophet Dauid saith Psal. 119. 24. Thy testimonies are my delight and they are my counsellers If these holy men endued with such excellent gifts and hauing so great a measure of Gods spirit that they were vsed thenselues as penmen of Scripture did yet frequent the reading of Scripture it teacheth vs not to neglect so great a meanes of our saluation 4. Observ. Of the efficacie of prayer v. 21. While I was speaking in prayer the man Gabriel c. came In this that the Angel came instantly to Daniel as he praied we see that the prayers of the righteous are auaileable with God as the Prophet Isai saith c. 30. 19. He will certenly haue mercie vpon thee at the voice of thy crie when he heareth thee he will answer thee So the Lord heard Nehemiah c. 1. and 2. and Ionas c. 2. 1. I cried in my trouble to the Lord and he heard me This therefore should encourage the children of God to pray seeing the Lord heareth them What subiect knowing the readie inclination of his Prince to heare him would not with boldnes offer his suit and supplication vnto him 5. Observ. To be mindfull of the Church of God in our praiers v. 20. For the holy mountaine of my God Daniel though he were in prosperous state himselfe yet remembreth the affliction of Gods people and the desolation of Gods house teaching vs that in our welfare we should thinke of the miserie of other Churches Moses liuing in Pharaohs court would not so content himselfe but he goeth forth to visit his brethren the Prophet Dauid hauing praied for himselfe thus concludeth his praier Deliuer Israel O God out of all his troubles Psal. 25. 22. 6. Observ. That we must alwaies in heart communicate with the publike seruice and worship of God v. 21. About the time of the euening oblation Though the seruice of God were now intermitted and there was neither morning nor euening sacrifice the Temple lying desolate yet Daniel still beareth it in minde though in the land of captiuitie teaching vs when we are otherwise letted by sicknes imprisonment absence we should in heart and desire be present with those that serue the Lord as the Prophet Dauid saith Psal. 42. 4. When I remembred these things I powred out my heart because I had gone with the multitude c. 7. Observ. God afflicteth and chastiseth whome he loueth v. 23. Thou art greatly beloued Daniel was a man
kings not king L. S. of Persia. 14 Now I am come to shew thee what shall befall thy people in the latter or ensuing I. not last L. daies for yet the vision is for many daies not of these daies I. daies put absolutely without any other addition signifie many 15 And when he spake these words vnto me I set my face toward the ground and held my tongue 16 And behold as the similitude of man of the sonnes of men H. touched vpon H. my lips then opened I my mouth and spake and said to him that stood before me O my Lord by the vision my sorrowes are returned I. G. not my ioynts are turned out of their place L. V. B. or my inward parts are turned S. the word tzir signifieth sorrow anguish and I haue reteined no strength 17 For how can the seruant of that my Lord talke with that my Lord A. P. better then how can this seruant of my Lord talke with that my Lord. I. or how can the seruant of this my Lord talke with this my Lord. V. Pol. or how can the seruant of this my Lord talke with my Lord beeing such an one B. G. the demonstrative zeh that or yonder is in both places ioyned with adonai Lord see more qu. 17. following for as for me there remained no strength to me neither is there breath L. S. B. G. spirit V. the soule I. A. the first rather left in me 18 Then there came againe added H. and touched me as the appearance of a man and strengthened me 19 And said O man much desired peace be vnto thee be strong and be of good courage be strong be strong H. and when he had spoken vnto me I was strengthened and said Let my Lord speake for thou hast strengthened me 20 Then said he Knowest thou wherefore I am come vnto thee for now I will returne to fight against the Prince of Persia and as soone as I goe forth am going forth H. the Prince of Grecia shall come commeth H. not is come L. S. 22 But I will shew thee that which is expressed decreed G. appointed S. in the Scripture of truth and there is none that holdeth confirmeth himselfe H. with me in these things but Michael your Prince 3. The questions and doubts discussed 1. Quest. Of the excellencie of this vision reuealed in this Chapter and the two next vnto Daniel This vision which Lyranus counteth the ninth from the beginning of this booke c. 2. but indeede it is but the fourth vision which Daniel properly had beginning at the 7. chapter It is a most worthie and excellent vision in diuers respects 1. because of the preparation Daniel fasted and humbled himselfe 3. weekes of daies before this vision was shewed vnto him 2. The reuealer of this vision was the chiefe of the Angels euen Christ himselfe as is further shewed qu. 12. following who appeared not in the ordinarie shape of a man but in a glorious manner his bodie was as the Chrysolite and his face like lightning c. v. 6. Perer. 3. Whereas other visions were darke and obscure this vision is plaine and manifest and therefore it is said the word is true or proper not figuratiue H. B. 4. This vision is continued and contained in these three last chapters which was all one vision so were not any of the other so long continued and produced Iun. Polan 5. It is saide the time was long when these things should be fulfilled many yeares after some read and the power and force is great for the word is tzaba which signifieth an armie and so some of the Rabbins vnderstand here an armie of Angels which appeared to Daniel but the first seemeth to be the better sense Iun. Polan Some thinke that this was a long prophesie the accomplishment whereof is extended vnto the ende of the world Bulling Perer. But though in the last chapter mention be made by occasion of the resurrection yet this prophesie was properly fulfilled before the times of the Messiah though typically it may be applied to the times succeeding as concerning the perfection of Antichrist prefigured by Antiochus and other accidents which did befall the Church of Christ. 2. Quest. How the third yeare of Cyrus is here to be vnderstood 1. Some Greeke copies here for the third yeare doe read the first yeare of Cyrus the occasion of which error Theodoret thinketh to be this because it is said c. 1. 21. that Daniel was vnto the first yeare of Cyrus which doubt Theodoret thus taketh away because in the originall it is saide vnto one yeare of Cyrus not to the first But it is euident that in the Hebrew phrase one is taken for the first the solution then is this that Daniel continued in authoritie with the Babylonian kings and ministred vnto them as long as that Monarchie continued and then he serued Cyrus and Darius Lyran. Perer. Polan 2. This third yeeare of Cyrus some vnderstand to be the 4. yeare from the solution of the captiuitie first Darius raigned one yeare and died in the beginning of the next and then Cyrus succeeded But Cyrus and Darius raigned together because it is said c. 1. 21. that Dael was vnto the first of Cyrus which was in the first of Darius also for otherwise he should be omitted with whom Daniel was in great grace 3. The better opinion is that Cyrus in the verie first yeare when Babylon was taken gaue the Iewes libertie to returne in the second yeare they beganne to build and were the same yeare hindred and in the beginning of the third yeare this vision was reuealed vnto Daniel 4. This was the third and last yeare of Cyrus raigne ouer the Persian Monarchie who raigned 30. yeares in all and in the 28. yeare of his raigne ouer Persia he tooke Babylon Polan Pellican he did not raigne 30. after the taking of Babylon as M. Liuely Pererius with others thinke Quest. 3. Of Daniels vnderstanding of this vision Here is to be considered a threefold distinction of those which haue visions 1. Some haue visions but they vnderstand them not such were Pharaoh Nebuchadnezzar and Balthazar and of these Gregorie saith cum aliquid ostenditur intellectus non tribuitur prophetia minime est when any thing is shewed and vnderstanding not giuen it is no prophesie neither are they Prophets to whom such things are shewed c. And Augustine saith magis Ioseph Propheta fuit qui intellexit c. Ioseph was rather a Prophet who vnderstood the dreame then Pharaoh which had it and vnderstood not 2. Some there are which may vnderstand in some sort and haue the gift of prophesying and yet not be in the state of grace such an one was Balaam who vttered most cleare prophesies of things to come And that the gift of prophesie may be separated from the grace of God and charitie the Apostle sheweth 1. Cor. 13. 2. If I had the gift of prophesie c. and had no
not here vnderstood to be the Sea for as soone as he was in the ship he was in the sea and the mariners intended their course to some certaine place not to saile vp and downe in the sea Therefore Hierome neede not to haue found so much fault with Rheticius Bish. of Augustadunum for taking Tarshish here for Tarsus in Cilicia epist. 133. ad Mar. 4. Further this Tarshish here cannot be the Chrysolite which is a pretious stone yellowish like gold as Plinie writeth that Aethiopia sendeth forth Chrysolites aureo colore translucentes which shine with a golden colour lib. 37. c. 9. and so Hugo de S. Victore saith Chrysolithus fulget quasiaurum the Chrysolite shineth like gold as the word signifieth But Tarshish properly signifying the Sea must be here taken for a pretious stone of sea or skie colour See more hereof Hexapl. in Exod. quest 21. 10. 5. But R. Saadiah his conceit here is verie strange who thinketh this glorious bodie to be likened to the Sea for the height thereof the Sea is 2000. cubites deepe as he soundeth the depth and so imagineth that here appeared a shape of an huge proportion farre exceeding the statute of a Gyant But in that the text saith there was a man cloathed in linen thereby is signified that he appeared in the ordinarie shape of a man 6. For the signification hereof some thinke that this skie colour signifieth immortalitie Pintus or the celestiall nature of the Angels Oecolamp rather it betokeneth that Christ is the Lord of heauen Iun. comment and that he is the Lord heauen as the Apostle speaketh 1. Cor. 15. 47. Polan 7. But it will be questioned how the colour of his bodie could be perceiued seeing it was couered with a linen garment Pererius answereth that it appeared as a most fine linen garment thorough the which the heauenly colour of his body might be seene 2. His face was like the lightening So we reade that Christs face in the mountaine did shine as the Sunne Hereby is signified the excellencie of his glorie Pintus and his terror against his enemies Perer. and as the lightening fulget terret both shineth bright and terrifieth so Christ is terrour to the wicked and a comfortable light to the righteous Oecolamp Bulling But it rather sheweth celerrimam eius ad omnia presentiam his swift presence in euerie place as lightening appeareth quickly from the East to the West Mat. 24. 27. Iun. Polan 3. His eyes were as lampes of fire so he is described Apocal. 1. that his eyes appeared as flames of fire whereby is signified ardor amoris his ardent loue Perer. or the perspicuitie of Angels Lyran. Pintus or quia illuminat oculos because he lighteneth the eyes of the minde Bulling and inflammat impios he consumeth the wicked Oecolamp rather hereby is signified that all things are manifest to Christs eyes and nothing can be hidden from him as the Aposte sheweth Hebr. 4. 13. 4. His armes and feete were like polished brasse Ammonius by the armes vnderstandeth the fathers of old time by the feete the faithfull that are now all which as the armes and feete belong vnto one bodie but this is farre fetcht some applying it to the Angels doe giue this sense thereby they will haue signified their great strength ad operandum per brachia ad mouendum per pedes to worke with their hands and mooue with their feete Lyran. Pint. Perer. some referre it to the life and works of Christ which did shine Oecolamp But more properly it sheweth the great power of Christ in rebus agendis efficacissimam most effectuall in doing and working of things Iun. commentar and in treading and trampling vpon his enemies as if one should stampe vpon an earthen vessell with yron or brasen shooes Polan 5. Lastly this glorious and goodly man is described by his voice which was as the voice of a multitude 1. Albertus thinketh that this Angel was accompanied with many Angels beside for the greater consolation of Daniel and so his voice with the rest seemed as the voice of a multitude But Daniel saith the voice of his words was as the voice of a multitude he speaketh of the voice not of many but of one 2. The Lord vseth before any notable vision to send a great noise or sound as Ezech. 1. 24. the sound of the wings of the beasts which appeared was as the noise of great waters and Christs voice was like a trumpet Reuel 1. 10. and as the noise of many waters Reuel 1. 15. So before the comming of the Holy Ghost there was a mightie rushing winde Act. 2. 2. and this the Lord doth to prepare his seruants to whom he reuealed himselfe that they should attend with greater reuerence Polan 3. Now this sound Daniel heard at the first but he setteth it in the last place because it is the manner of the Prophets to speake of that last where the narration following is to beginne as afterward v. 9. he sheweth how he was astonished at the hearing of this mightie voice Iun. comment 4. For the signification of this voice 1. Calvin thinketh that it was onely to this ende to discerne this Angel from the common sort of men but there was more in it 2. Hyppolitus by the many waters vnderstandeth the multitude of the faithfull All that beleeue eloquia Christi sonamus doe â—ound forth the words of Christ. 3. they which apply it to an Angel doe signifie thereby the singular facultie of the Angels eâ—nuntiandi arcana in declaring hid things Perer. Lyran. Bullin 4. But it rather sheweth the mightie power of Christ in teaching of men whose one voice preuayleth more then the voice of many beside Polan as in the Gospel it is said of our blessed Sauiour Math. 7. 29. he taught them as one hauing authoritie not as the Scribes the teaching of Christ onely was more effectuall and of greater power then all the babling of the Scribes and Pharisies 15. Quest. How Daniel is said to see the vision alone 1. The Hebrewes thinke that all this was done in vision and that Daniel imagined that Hagge Zacharie and Malachie were present to whome yet so much was not reuealed as to him But the description which followeth afterward of their fleeing and hiding themselues sheweth that it was done in deede 2. Some thinke that the rest saw not this vision because they were afraid and durst not looke vp Iun. in commentar But the like thing happened rather here vnto Daniels companions which did befall those which accompanied Paul Act. 9. they saw not the vision onely Pauls eyes were opened to perceiue it Iun. annotat 3. But where it is said Act. 9. 7. that the men which iourneied with Paul heard a voice but saw no man and yet Act. 22. 9. it is saide that they saw a light but heard not the voice the meaning is that they heard Pauls voice answering but not the voice of Christ speaking vnto him and they
saw a light confusedly but distinctly they saw not him which was both seene and heard of Paul 4. Pintus thinketh that they saw in deede the Angel but perceiued not what he said and therefore they are said not to haue seene the vision so also Lyran. but the text euidently sheweth that they did not see the vision at all but Daniel onely saw it they heard the sound and therewith were astonished and fled away but they saw nothing 5. Calvin thinketh that Daniel was in his chamber at this time and in his spirit onely by the riuer and so falling into a traunce the rest were stricken with a terrour But if Daniel in spirit onely had seene this vision absent it were needelesse to say that the rest saw it not for how could they see a thing absent 6. In that Daniel had companie and witnesses present it so sell out by Gods prouidence that the truth of this vision which Daniel afterward was to communicate to the Church should not be doubted of Polan 16. Quest. The causes of Daniels great feare v. 8. There remained no strength in me It was vsuall with the holy Prophets and seruants of God to be stricken with a great feare when they receiued any vision as Ieremie saith c. 23. 9. Mine heart breaketh within me c. for the presence of the Lord and for his holy words so Habac. 3. 2. O Lord I haue heard thy voice and was afraid likewise Dan. c. 7. 28. My cogitations troubled me and my countenance changed in me c. 8. 27. I Daniel was stricken and sicke certaine daies Thus were the holy Prophets affected in these visions Now these reasons may be alleadged of this their feare 1. The great maiestie and glorie which appeareth vnto them farre exceeding mans capacitie maketh them afraid and abateth their strength as this was a most glorious sight which here was shewed to Daniel If we can not behold the Sunne without dazeling of the eyes how much lesse is man able to behold such excellent brightnes 2. The heauie things which were declared in those visions did also terrifie them as the prediction of the calamities and miseries which should befall the people of God cast Daniel into a sicke fit c. 8. 3. It is the qualitie and condition of spirituall contemplation that the more the minde is intent thereupon the lesse vigour and strength the bodie hath all the powers of nature bending and applying themselues to the disposition of the minde as Gregorie obserueth well cum ad virtutem Dei mens astringitur à propria fortitudine caro lassatur when the minde is bent toward God the strength of the flesh is abated c. and this he resembleth fitly to Iaacobs halting after he had wrestled with the Angel 4. By this meanes man seeth his owne infirmitie and the greater euidence he hath of Gods power and glorie the more he seeth into his owne estate and feeleth his owne wants As Abraham beeing admitted to that familiar conference with God Gen. 18. confessed himselfe to be dust and ashes Moses who thought himselfe some bodie before as beeing brought vp in the learning of the Egyptians yet after he had talked with God he then beganne to see his imperfection that he was flow of speech Exod. 4. 10. and the Prophet Isai after he had that vision c. 6. crieth out that he was a man of polluted lippes to this purpose Gregor homil 8. in Ezechiel 17. Quest. Whose hand it was that touched Daniel 1. Iunius in his commentarie by this hand vnderstandeth the spirit of God by the which we are comforted as Ezekiel saith c. 1. 3. the hand of God was vpon me by the riuer Chebar But this thing was not mystically but histotically done yet this hand was symbolum virtutis spiritus a symbole or signe of the vertue of the spirit Polan 2. Some take this for the hand of the Angel which appeared in that glorious manner vnto Daniel before Hierome Pintus Calvin Genevens But it is shewed before that it was not an Angel which there appeared but Christ himselfe 3. Lyranus hath this conceit that the same Angel touched Daniel as it were with a mans hand but in an other shape then he appeared at the first for the Angels can easily change their shape But there is no reason to suppose that in the same vision the same Angel should assume a diuers shape neither doe I thinke that the like can be shewed in Scripture 4. Some thinke that this was Christ who touched Daniels lippes and this Polanus would confirme by these two reasons 1. because it is God that vsed at other times to touch the Prophets lippes and to strengthen them as Ierem. 1. 9. and Revel 1. 17. 2. he is said to be like the similitude of the sonne of man v. 16. and so Christ is described c. 7. 13. one like the sonne of man Answ. 1. True it is that God onely giueth strength and vtterance but the Angels also may be as ministers of Gods worke though they doe it not by their owne power as Gabriel touched Daniel and strengthened him c. 8. 18. And Polanus himselfe vpon the 18. v. saith that the Angel tanquam administer Dei as Gods minister did strengthen Daniel 2. v. 18. he saith one like the appearance of man touched me there he sheweth what he meant before by the similitude of the sonnes of men for not onely Christ appeared in vision as a man but the Angels also as Gabriel c. 8. 15. appeared in the similitude of a man and c. 9. 21. he is called the man Gabriel 5. Therefore I subscribe to Iunius in his annotations that this was the Angel that touched Daniel because the same that speaketh toucheth as may appeare v. 11. 19. And Hierome saith that the Angel touched him with a mans hand vt sui generis corpus aspiciens that seeing a bodie of his owne kind he should not be afraid but the armes which Christ appeared with were as polished brasse and therefore not of the same kind and Daniel would haue beene more afraid to haue beene touched with such glorious hands So that hereby it is euident that the hand which touched Daniel was an ordinarie mans hand it was not then the hand of that glorious bodie which appeared before v. 4. 18. Quest. Why Daniels prayer beeing heard at the first yet the Angels comming was deferred one and twentie daies v. 12. In that the Angel meeteth with a secret obiection and vouchsafeth therein to satisfie Daniels minde therein the Lords singular mercie appeareth toward his seruant for Daniel might haue thus thought after the Angel had told him that his prayer was heard the very first day that he humbled himselfe why the Angel came not till now which was three weekes after to this therefore the Angel maketh answer shewing the cause of his stay 1. Hierome maketh this the cause data est per moram occasio amplius deprecandi Deum c. by this
Grecians are ignorant of their owne originall and beginning yet the Scripture sheweth from whom the nations were propagated as may appeare by the names which a long time after they retained as of Assur came the Assyrians of Canaan the Cananites and of Elam the Elamites and of Iavan who was one of the sonnes of Iapheth the Ionians 2. And that Iavan was father of the Ionians and Grecians it may thus euidently appeare 1. because there was a remainder a long time of the names of Iapetus and Ion among the Grecians Euripides maketh Ion one of the nephewes and grandchildren of Deucalion but he was long before Deucalions time Melancthon 2. Ioel. 3. 11. where in the originall is read Ievanim the plurall number of Iavan the Septuagint there translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grecians so likewise Dan. 8. 21. and in this place c. 10. 20. 3. This is further euident by the places and countreys which the children of Iavan inhabited as Elisha who was the founder of the Aeolians and Kittim who are taken for the Macedonians 1. Macch. 1. 1. Alexander is said to goe forth of the land of Kittim and of the word kittim is deriued by all likelihood the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Macedonian Melancthon Alexander the king of Macedonia is called the Prince of Grecia because both the Macedonians and Grecians had one and the same originall founder Iavan and beside he was aided and assisted in his warres by the Grecians Quest. 29. In what sense the Angel saith that none held with him but Michael their Prince 1. They which thinke that this Michael was an Arkangel doe giue this reason hereof why Michael onely ioyned with this Angel because he had the chiefe charge of the people and Church of God vnder Christ Genevens and to the same purpose Lyran. quia princeps erat totius synagogae generaliter because Michael was the generall Prince of the whole synagogue and Church of the Iewes 2. Vatablus vnderstandeth in his pugnis in these battels against the king of Persia there is none that helpeth me but Michael But neither can it be shewed that one Angel onely hath the protection of the Church seeing two armies of Angels attended vpon Iakob Gen. 32. 1. and when Elisha prayed that the eyes of the young man might be opened all the mountaines seemed full of fierie horse and chariots neither is it like that the Angels would withdrawe their helping hand one from another 3. The gloss giueth this reason that none helped him in presenting their prayers vnto God but Michael this Arkangel But by this reason Christ the Mediator should be excluded from mediating for them neither can it be shewed out of Scripture that the Angels haue any such office to offer vp mens prayers 4. Theodoret saith that all the heauenly spirits were in deede against the deliuerance of the people propter multa eorum scelera because of their many sinnes But it is not like this people beeing so deere vnto God that the holy Angels would so set against them 5. Albertus thinketh that by Michael is not vnderstood onely the person of the Arkangel but likewise all the companie of the angels which were vnder him as Reuel 12. mention is made of Michael and his angels which fought with the dragon ex Perer. But it is euident that the Angel speaketh onely of this Michaels person because it is added your prince now Michael onely and not the rest of Angels was their Prince 6. Some shew this reason why Michael onely helped the Angel because he helped Michael c. 11. 1. Oecolamp But that place is not vnderstood of helping of Michael but rather of protecting the kingdome and Monarchie of Persia. 7. Calvin thus resolueth why onely one other angel helped him and not many because God is not to be tied to any certaine meanes to vse alwayes many Angels vt eodem modo semper nobis succurat that he should succour vs alwayes after one manner But this satisfieth not for the Lord might haue helped onely with one Angel and without any at all if it had pleased him therefore yet the reason appeareth not why this Michael is singled out to helpe him 8. Dyonisius further saith lib. de coelest hierarch c. 4. that no Angels doe vndertake any ministerie or seruice nisi sibi à Deo iniunctum vnlesse it be enioyned them of God and therefore these two angels ioyne together because vnto them onely was committed this businesse of seeing the people deliuered to the same purpose also Osiander This is true but yet it is not apparant why this businesse should be committed to Michael more then to an other 9. But this beeing graunted that this Michael is Christ the sonne of God as is prooued before quest 22. who is indeede the Prince of the people of God the reason is euident why Michael onely assisteth this angel because when all other terrene powers doe faile he taketh vpon him the defense and protection of his Church Iun. Polan H. Br. 4. Places of doctrine 1. Doct. Of the difference of true and false Prophets v. 1. A thing was reuealed to Daniel To the ende that this might appeare to be a true vision Daniel is named both by his originall name and that which was giuen him in Chaldea namely Belteshazzar to whom the Lord had shewed many visions before So then before we receiue any prophesie we must acknowledge them to be Prophets which are the ministers thereof such as the Lord vseth to reueale himselfe vnto Therefore Hananiah who prophesied that the Lord would breake the yoke of king of Babel Ierem. 28. was not to be heard because the Lord vsed not to speake by him Such were the reuelations which in time past Montanus and Priscilla pretended and the Enthusiasts and Anabaptistes in these dayes which are no to be credited because they are knowne not to be Prophets 2. Doct. That idolatrous and heathenish names must be shunned v. 1. Daniel whose name was called Belteshazzar Daniel could not helpe it that he was named by Bel the idol of the Chaldeans yet he doth auoid it as much as he can retaining in his prophecies and visions the name of Daniel still as 7. 1. 8. 1. 9. 2. whereby we learne how circumspect we ought to be not to impose any names vpon men which haue any shew of heathenish idolatrie much lesse should we call God by the names of the Gentiles gods as of Iupiter Apollo Iuno Pallas as some Christians thinke such names to be a grace vnto their poetrie for if Christians may name God vnder such names why might not the Iewes as well haue worshipped God vnder the names of Baal or Belus which words signifie Lord and beside while the name and memorie is retayned of their goddesses the diuine nature is dishonoured with distinction of sexes we must therefore say with the Prophet Dauid I will not make mention of their names within my lippes Psal. 16. 4. 3. Doct. God
better then yet a tearme remaineth to the appointed time I. ad or there is an other time limited L. V. other is not in the originall for there is a time appointed B.G. but here the preposition is omitted 36 And this king I. the king caeter but the article set before noteth some speciall king shall doe what he list according to his will H. he shall exalt himselfe and magnifie himselfe aboue against L.B.G. all that is God yea aboue the God of gods he shall speake maruelous things he shall speake maruelous things against the God of gods B.G.L.V. but the distinction rebia comming betweene doth distinguish the sentences and shall prosper till the wrath be accomplished for the determination is made in the decree of God B.G.A. the determination shall be effected I. but the verb is in the pretreperfect tence the definition is perpetrated that is effected L. but the thing decreed and defined was not yet come to passe when impietie is come to the extremitie V. but impietie is not in the text 37 He shall not haue any minde vnderstand H. vnto the gods not god L. the word â—lohee is in the plural of his fathers nor to the desires of women not he shall be in the desires of women L. for the negatiue lo must be supplied nor to any god shall haue any minde for he shall magnifie himselfe aboue all 38 But in his place that is of the true God shall he honour the god of munitions that is whome he set vp in his strong holds the God of strength V. to whome he ascribeth his power the god Mauzzim B. G. L. S. but it is no proper name as the next verse sheweth as for the God of strength he shall worship in his place I. Pol. Br. they vnderstand Mauzzim here to be the true God which can not be see qu. 46. 10. euen the god whome his fathers knew not shall he honour with gold and with siluer and with pretious stones and with pleasant things 39 And he shall make to be for holds or places of defence strong places or places of munition S. he shall make for the munition of the god Mauzzim V. or he shall doe this to defend Mauzzim L. or this shal he do in the holds of Mauzzim B. G. but Mauzzim is here no proper name he shall commit the munitions of the God of strength to a straunge god I. but Mauzzim here is not taken for the true God see qu. 47. 7. with a strange god whome he that acknowledgeth V. â— better then whome he shall acknowledge B. G. I. whom he shall not acknowledge L. but there is no negatiue in the originall he shall encrease with glorie and shall cause them to rule ouer many and shall diuide the land for a price V. for gaine B. G. gifts S. not freely L. or in stead of a price I. see 47. qu. 7. 40 And about the time of the ende not and of time B. G. S. or appointed time L. at the last V. that is toward the ende of his daies shall the king of the South push at him and the king of the North shall come against him like a whirlewind with charets and with horsemen and with many shippes and he shall enter into the countries and ouerflow and passe through 41 And he shall enter also into the pleasant land or glorious L. excellent V. beautifull I. tzebi H. into the land of Sebain S. but it is here no proper name and many countries shall be ouerthrowne but these shall escape out of his hand euen Edom and Moab and the chiefe of the children of Ammon 42 He shall stretch forth his hand also vpon the countries lands H. and the land of Egypt shall not escape 43 But he shall haue power ouer the hid treasures of gold and of siluer and ouer all the pretious things of Egypt and the Lybians and the Ethiopians blacke Mores G. shall follow him I. at his footesteppes H. not in their munitions S. or the Lybians and Ethiopians shall be in his passage L.V.G. see qu. 48. in the ende 44 But the tidings out of the East and North shall trouble him therefore he shall goe forth with great wrath not with a great multitude L. to destroy and slay V. or bequeath to slaughter I. roote out G. B. many 45 And he shall plant pitch L. the tabernacles of his palace his tabernacle Apadno L. or Aphadano S. see qu. 50. betweene the two seas in the glorious and holy mountaine mountaine of glorie and holines H. yet he shall come to his ende or when he is come to his ende I. V. and none shall helpe him 3. The questions and doubts discussed 1. Quest. Whether this vision in the 11. Chap. be diuers from the former vision in the 10. chapter 1. Hierome who taketh the first words of v. 1. to be vttered by Daniel that he praied for the prosperitie of Darius thinketh that this vision is diuers from the former for that happened in the third yeare of Cyrus c. 10. 1. this in the 1. of Darius and so his opinion is that at what time Daniel praied for Darius in his first yeare then these things were reuealed vnto him by the Angel and so there is in the text a sudden change of the person for in the 2. v. the Angel speaketh behold now I will shew thee whereas the former words were vttered by Daniel And this he saith is not vnusuall in Scripture for a person suddenly to be brought in not mentioned before as Psal. 32. v. 7. after Dauid had said thou art my secret place then v. 8. the Lord is brought in speaking I will instruct thee and teach thee the way that thou shalt goe c. Of this opinion with Hierome are the author of the scholasticall historie Albertus and Carthusian Hug. Cardin. 2. But the better opinion is that this vision conteyned in this chapter is continued with the former which Lyranus prooueth because this chapter beginneth with the Hebrewe coniunction vaâ— which sheweth a coherence with the former And it may further be thus confirmed in the former chapter v. 14. the Angel saith I am come to shewe thee what shall come to thy people in the latter dayes But these things are not there declared to the Prophet the things then which should befall the people of God which the Angel came to declare to the people are those things which are expressed in this chapter 3. Some doe make this verse a part of the former chapter and will haue this to be the sense as Michael helped me so I againe helped Michael Vatab. Bulling But it shall appeare in the 3. question that the Angel saith not here that he helped or strengthened Michael but Darius rather Quest. 2. v. 1. Who it was that here saith I stood vp c. 1. Hierome whose opinion is in part shewed before thinketh that Daniel speaketh these words that he prayed vnto God for Darius that his kingdome might be
confirmed and established who had as much as in him lay deliuered Daniel from his enemies and sealed the stone vpon the mouth of the lions denne that none of his aduersaries should goe in to hurt him But the phrase sheweth I stood vp to strengthen him that this is not vnderstood of prayer or desire to strengthen him but of a power whereby he was strengthened 2. Some thinke that these words were vttered by the Lord Iesus Christ as the former also in the 10. chapter Oecolampad But Christ needed not the assistance of any Angel as he saith that Michael helped him v. 13. and Michael which helped the Angel is rather vnderstood to be Christ see before c. 10. quest 22. 3. Therefore this was the Angel Gabriel who spake before vnto Daniel and continueth his speach still for whereas he faith I stood vp to strengthen him he speaketh not this as though he did it by his owne power but in Dei persona in the person of God Calvin and officium suum solum commemorat the Angel sheweth onely his office and ministerie Polan he did onely strengthen him as Gods minister therein 3. Quest. Who it was whom the Angel stood vp to strengthen 1. Lyranus vnderstandeth here Daniel whom the Angel strengthened in offring vp his prayers vnto God that as Daniel prayed for Darius so the Angel furthered therein Daniels prayers quia efficacior est virtus angeli quam hominis because the strength of an Angel is greater then of a man But beside that the Scripture doth not giue any such office vnto the Angels to be the presenters of our prayers the Angel speaketh to Daniel in the second person v. 2. I came to shew thee but this speach is vttered in the third person I stood vp to strengthen him 2. Some doe take this to be Michael the Arkeangel whom this angel strengtheneth Oecolamp Vatab. and some make this the sense that these two Angels ioyned together to suppresse Sathan who animated and stirred vp the Persians against the people of God Oâ—â—and But in the first of Darius nothing was attempted against the Lords people all made for them for the people then by the ioint edict of Cyrus and Darius were set free some expound it thus that if these two angels Michael and Gabriel were able to assist Darius to ouercome the mighty Monarchie of Babylon much more were they able to preserue the people of God now Bulling This sense is much to the purpose sauing that he vnderstandeth Michael here to be an Angel who is before prooued to be Christ himselfe c. 10. quest 22. who could not be helped by a ministring Angel beeing the commander and helper of Angels himselfe 3. The meaning then is that the Angl helped Darius to subdue the Monarchie of Babylon and herein is shewed the accomplishment of the vision of the hand writing the destruction of Balthazar and his kingdome vpon the wall Dan. 5. which handwriting was made by the Ministerie of the Angels who by Gods appointment assisted Darius in the subduing of the Babylonian state and Monarchie so in effect the Angel thus reasoneth that seeing by their ministerie the Babylonian Monarchie was ouerthrowne and the Persian state set vp they are as able to bridle the rage and furie of the Persian kings as they were first to set them vp Calviâ— and the Angel here maketh mention of Darius because he would briefely set forth both the beginning and ende of the Persian Monarchie Quest. 4. Why the Persian Monarchie is so briefely touched and the Grecians set forth at large These reasons may be yeelded thereof 1. because that the Empire of the Persians was not so greiuous vnto the Iewes neither did they so cruelly entreat the people of God as did the Grecians as the kingdome of the Seleucians and Pâ—olomies therefore the Angel 〈◊〉 them lightly ouer 2. And an other reason is seeing the people were to endure much affliction vnder the kings of Syria and Egypt but especially of Syria it was requisite that the people should be comforted against those times and therefore the Angel at large declareth such things as should befall the people of God vnder those kings but chiefely vnder Antiochus Epiphanes Iun. commentar Quest. 5. That there were more then three kings of Persia as may be gathered out of the Scripture 1. Concerning the iust number of the kings that there were neither three onely as the Hebrewes nor 5. as Tertullian lib. aduers. Iudaeos nor 8. onely as Isidor lib. 5. Etymol and Ioannes Annius whom Iâ—annes Driedo and Ioannes Lucidus followe not yet so many namely 14. as Pererius and the most doe hold as is shewed before quest 37. vpon the 9. Chapter 2. But the opinion of the Hebrewes who most of them hold that there were but 3. kings of Persia Cyrus Assuerus the husband of Esther and Darius whom Alexander ouercame and some of them name a fourth beside Cambyses betweene Cyrus and Assuerus This opinion may euidently be refelled by Scripture which maketh mention at the least of 5. kings of Persia Pererius thinketh that sixe are named in Scripture 1. Cyrus 2. then Assuerus called also Artaxerxes which was Cambyses who hindered the building of the Temple Ezra 4. 3. then Darius the sonne of Hystaspis vnder whom the Temple was reedified Ezra 5. vnder whom the Prophets Haggie and Zacharie prophesied 4. Artaxerxes Longimanus by whom Ezra and Nehemiah were sent Ezra 7. Nehem. 2. 5. the fift was Assuerus the husband of Esther which is thought to be Artaxerxes Mnemon 6. and the sixt was Darius whom Alexander ouercame in whose time Iaddua was high Priest Nehem. 12. 22. But in this collection Pererius diuersely faileth 1. in that he maketh Assuerus and Artashasht mentioned Ezra 4. to be all one whereas the last named was Cambyses the other Darius Hystaspis as is shewed before quest 58. c. 9. 2. he thinketh the Temple beganne to be reedified vnder Darius Hystaspis which was Darius Longimanus as is shewed before likewise quest 45. c. 9. 3. he taketh Assuerus Esthers husband to be Artaxerxes Mnemon which was rather Darius Hystaspis for Mordecai his age who was one of the captiuitie of Iechonia will not suffer the storie to be deferred so long see before c. 9. quest 44. 3. This then may be affirmed that at the least fiue seuerall kings of Persia are named in the bookes of Ezra and Nehemiah as Cyrus is mentioned Ezra 4. 3. then Assuerus which was Darius Hystaspis and before him Artashasht that is Cambyses which first hindered the worke of the Temple Ezra 4. 6 7. afterward Darius which was Artaxerxes Longimanus Ezra 6. 1. called also Artashasht v. 24. and Darius the last king Nehem. 12. 22. Quest. 6. Who were these fowre kings of Persia here named 1. Hierome leauing out Cyrus because the account beginneth from him nameth Cambyses then Smerdes the vsurper after him Darius Hystaspis and the fourth Xerxes so also Hugo Car. and vnto this opinion inclineth
the citie of abhominations the holy mountaine 6. Oecolampadius likewise here vnderstanding Antichrist taketh this holy mountaine for the Church of God which was prefigured by Iudea which was situate betweene the two Seas the dead Sea and the mediterrane sea But it is euident that the glorious mountaine is here taken for Iudea as it is called before the beautifull or glorious land v. 16. 41. 7. Iunius in his commentarie taketh Apadno for Mesopotamia for he saith that countrey was called Apadan as Theodotian retaineth the same word Apadon and there Antiochus pitched his pauilion betweene the Seas among the Chalde fennes and in the holy mountaine he interpreteth when they went against the holy mountaine that is Iudea which was an hilly countrey And this may seeme some probabilitie hereof because the word padan is taken for Mesopotamia in Scripture which commeth somewhat neere the word aphadno But the two seas cannot properly be said to be fennes And the verie description of the holy mountaine betweene the two Seas sheweth that Iudea is vnderstood by the right situation thereof 8. Some doe thinke that Antiochus himselfe returning out of Persia was entring into the borders and confines of Iudea when he was stricken of God and then he pitched his princely tents betweene the dead sea and the Mediterranean so Polanus out of Iosephus who thus writeth that Iudas Macchabeus eum in sines Iudaeae ingredientem vehementissima plaga percussum repressit c. did recoile him or driue him backe entring into the borders of Iudea beeing striken with a great plague c. lib. 1. de bello Iudaic. c. 1. But this cannot stand with that report 1. Macchab. 9. 4. that Antiochus fell sicke in Babylon and their died he was dead then before he came neere Iudea and he could not spread his tents there after he was returned from Persia wherefore either Iosephus writeth here somewhat loosely and slenderly of this matter as he doth elsewhere or he speaketh of some other foyle that Iudas gaue vnto Antiochus and not at that time when he had beene in Persia. 9. Wherefore the meaning is this that not Antiochus should pitch his pauilion in his owne person but his viceroy Lysias with whom he had left his sonne Antiochus and halfe of his armie and made him gouernour in his absence of all his kingdome from Euphrates to the borders of Egypt then he pitched in Emmaus with the kings forces 1. Macchab. 3. v. 32. 40. H. Br. in Daniel which was since called Nicopolis which though it be said to be in the plaine yet there the hilly tract beginneth that extendeth to Ierusalem the mount Oliuet not beeing aboue a mile from Emmaus Lyran. Hugo the two Seas are the dead Sea and the Mediterranean Sea which are the limites of Iudea Iun. Quest. 51. Of the sudden and fearefull ende of Antiochus v. 45. He shall come to his ende and none shall helpe him 1. Hierome thus deliuereth the sense that Antichrist shall goe vp to the toppe of mount Oliuet for so he readeth veniet ad summitatem eius he shall come to the height thereof that is of mount Oliuet whereon he shall be confounded And this he would prooue by that place Isay 25. 7. I will destroy in this mountaine the couering that couereth all people c. But the meaning of this place is that Christ of whom the Prophet there speaketh who shall prepare a spirituall feast which is mentioned in the former verse by the preaching of the gospell shall remoue the couering of ignorance and darkenesse which had ouerspread the world And the Prophet there nameth not mount Oliuet but hath reference to that mount spoken of c. 24. 23. which was mount Sion a figure of the Church which should be illuminate with the knowledge of Christ. 2. and the text speaketh not of the ende of the mountaine but of Antiochus ende when his time was come which was limited of God 2. Some proceed yet further and shew the manner how Antichrist shall be ouerthrown that first he shall faine himselfe dead and rise againe the third day and then vpon mount Oliuet he shall make as though he would ascend into heauen and so shall be lifted vp into the aire by the helpe of the deuill and his Angels at which instant he shal be destroyed by Christ from heauen by the spirit of his mouth as the Apostle speaketh 2. Thess. 2. Percrius Some adde further the particular manner how Antichrist shall be destroyed as the author of the scholasticall historie saith ascendente per aera Antichristo audietur vox Christi de coelo missa morcre as Antichrist is ascending into the aire there shall come a voice from heauen die and presently he shall be smitten with lightening and perish so also Lyran. But Lactantius is yet more bold who thus describeth the destruction of Antichrist that he with an huge armie shall compasse about the Saints in a mountaine whether they fled then they shall call vpon God for his helpe And presently the heauens shall open and lightening shall breake forth and this shall be a signe of the Lords descending cadet repente gladius a sword shall suddenly fall from heauen and then Antichrist shall be ouercome by the Angels and all his power he onely shall escape sed quarto praelio debellatus c. but he in the fourth battell with all his host shall be subdued and then shall suffer worthie punishment for his wickednesse to this purpose Lactantius lib. 7. institution c. 17. 18. But 1. beside that these shewe great bouldnesse in thus expounding taking vpon them without warrant of Scripture to expresse the verie forme of words which shal then be vsed and the verie signes which shall be shewed 2. herein further they faile in confounding the two ouerthrowes of Antichrist which the Apostle doth separate for first he saith whom the Lord shall consume with the spirit of his mouth that is by his word and the finall destruction followeth and abolish with the brightnesse of his comming 2. Thessal 2. 8. first Antichrists hypocrisie shall be discouered by the preaching of the Gospel which is alreadie fulfilled but the remainder of his kingdome shall be reserued for the iudgement of the great day 3. They which vnderstand this of the Turkish Monarchie as Melancthon or of the Antichrist of Rome as Bulling Osiand or of the Romane state as Calvin are confuted by this argument because here the destruction of one particular man is set forth as in the precedent part the prophesie runneth still vpon one principall agent in the warres before mentioned 4. Iunius in his annotations vnderstanding all this of Antiochus doth thus interpret these words he shall come to the ende that is of his kingdome namely to Persepolis in Elymais which was in the vtmost bounds of his dominion But in his commentarie he better expoundeth it of the ende of his life so also Polan H. Br. Porphyrius though an enemie to the Christian faith
starres for euer and euer 4 But thou O Daniel shut vp the words and seale the booke vntil the time determined I. L. vntill the last time V. time of the ende H. B. not end of time G. many shall runne to and fro or here and there B. not passe through L. or wander vp and downe V. and knowledge shal be encreased see qu. 15. 5 ¶ Then I Daniel looked and beheld other two standing the one on this side of the brinke of the riuer and the other on that side of the brinke of the riuer 6 And one said not I said L. to the man clothed in linen which was vpon the waters of the riuer aboue at the waters of the riuer V. How long vnto the ende of these wonders not when shall be the ende of these wonders 7 And I heard the man cloathed in linen which was vpon the waters of the riuer when he held vp his right hand and his left hand vnto heauen the heauens and sware by him that liueth for euer that at the appointed time times and a part I. or halfe caeter for cheizi signifieth both I. not vnto the appointed time whether long or short V. he expresseth not the words and when he hath accomplished to disperse the power hand H. of the holy people all these things shall be finished 8. And I heard but vnderstood not and I said Lord what shall be the ende of these things not what shall be in the ende of these things A. P. or what shall be after this L. acarith here signifieth the last ende 9. And he said goe thy way Daniel for the words are cloased vp and sealed vnto the time determined L. I. time of the ende H. S. B. not ende of time G 10. Many shall be purged chosen L. S. barar signifieth both but the first here and made white and tried as fire L. S. ad but the wicked shall doe wickedly neither shall any of the wicked vnderstand but they which instruct I. V. cause to vnderstand H. the wise B. G. shall vnderstand obserue marke I. 11. And from the time that the daily sacrifice shall be taken away and the abhomination bringing desolation making desolate H. not the abhomination for desolation L. or abhominable desolation B. G. for shamem making desolate is here a Participle set vp there shall be a thousand two hundreth and ninetie dayes 12. Blessed is he that waiteth and commeth shall come H. to the thousand three hundreth and fiue and thirtie dayes 13. But goe thou thy way to the ende not thou Daniel to the appointed or defined time L. for thou shalt rest and stand vp in thy lot at the ende of dayes the Septuag here adde many words there are yetdayes and houres to the fulfilling of perfection 3. The questions and doubts discussed Quest. 1. What time is here meant and in that time shall Michael stand vp ver 1. 1. Some referre it vnto the last time of world after that great Antichrist shall haue raged against the Church of Christ which shall continue three yeares and an halfe Lyran. Perer. Pintus with other writers of that side But we hold that to be a dreame that any such singular Antichrist shall come in the ende of the world see more c. 11. controv 2. 2. Bullinger vnderstandeth it of the comming of Christ to iudgement when there shall be such great tribulation as neuer was in the world before and this may seeme as an argument hereof because afterward v. 2. mention is made of the resurrection But that is added as a consolation they which were not temporally deliuered in those troublesome times yet should be sure to rife vnto life euerlasting 3. Some doe expound this prophesie of the persecution in the last times vnder the Turke Melancth and the Romane Antichrist as Osiand Pappus 4. M. Calvin referreth it to the time of Christs comming in the flesh 5. M. Iunius in his commentarie interpreteth it of all the time of the gospell the beginning whereof is in his first comming and the end in his second 6. But it is most properly referred to that time when Antiochus left halfe his armie with Lysias while he went vnto Elymais in Persia for about the same time did Iudas Macchabeus by the asistance of the great Prince of the Church Michael which is Christ Iesus recouer Ierusalem and purge the Temple which had beene defiled 2. Macchab. 10. Iun. in his annot the reasons why this place is thus to be vnderstood are these 1. because the time here spoken of hath relation to the former storie in that time that is the same time wherein the former things should be done non post multa annorum millia not after so many thousand of yeares Pellican 2. the Angel saith thy people the people of the Iewes must be vnderstood who and not the Christians among the Gentiles should be persecuted for religion H. Br. 3. the euent also confirmeth this exposition for if Michael the great Prince had not then indeed stood vp for his Church it had perished But thus it is obiected against this interpretation 1. that Porphyrius in hatred to Christian religion to obscure the truth hath deuised this sense Perer. 2. the rest Porphyrius cannot make to hang together how in Antiochus time some should awake out of the dust which Porphyrius vnderstandeth of those which were shut vp in caues and rockes and afterward came out againe Hierome Ans. 1. Though Porphyrie were an enemie to the Christian faith yet he might in some particular hit vpon the truth neither herein is the light obscured but rather more manifested and though his hatred were great against the Christian religion yet this is no impediment to faith though euerie point of faith be not prooued out of euerie place of Scripture the article of the comming of Christ to iudgement is sufficiently prooued out of other places of Scripture though it be not directly concluded here Pellican here thus writeth I giue thankes to Hierome qui tam diligenter adnotauit Phorphyrij expositionem who hath so diligently noted Porphyrie his exposition which he holdeth to be most reasonable 2. though he faile in some one point in his exposition yet it followeth not but that he may come neere the truth in the rest Quest. 2. Who is vnderstood here to be Michael the great Prince 1. Some take Michael here for a created Angel who as he had the protection before of the Iewes vnder the lawe shall afterward protect the people of God vnder the Gospel Anchrist by him shall be destroyed executiue in execution by Christ imperatiue by his commandement and authoritie Lyran. Perer. Pintus 2. Bullinger taketh this Michael to be that Arkeangel which S. Paul speaketh of 1. Thess. 4. 16. that the Lord shall descend from heauen with a shoot and with the voice of the Arkeangel 3. Osiander thinketh that Christ is here called Michael the Arkeangel in respect of his office as in the prophesie of Ezekiel
the persecution of Antiochus and after the citie was recouered they returned againe as out of their sepulchers And by the writing in the book they meane such as faithfully stood in the defence of the lawe this exposition also followeth Pellican But Theodoret confuteth this interpretation by two sufficient reasons 1. they which fled away and hid themselues in the caues were all faithful men they fledde because they would not be forced to forsake the lawe but these that awake out of the dust arise some to life some vnto shame so it would follow in their sense eosdem fuisse pios impios that the same men were both godly and vngodly 2. these doe rise vp to eternall life but they which so returned from their dennes and caues died againe 3. wherefore though hitherto Porphyrie hath followed the sense of this prophesie well in applying it vnto Antiochus yet here he faileth 4. But it is no maruell that he beeing an enemie to the Christian faith doth obscure by his gloases so cleare a place for the resurrection of the dead it may seeme strange that Pellican a Christian interpreter should approoue that sense This was the heresie of Philetus and Hymeneus which said that the resurrection was past alreadie 2. Timath 2. 17. as Porphyrie here affirmeth the same vnderstanding this so euident a place for the resurrection metaphorically 2. Some thinke that mention is made here of the resurrection because it shall followe immediately after those troublesome times before spoken of of this opinion are all they which doe applie the times of trouble before spoken of to the last persecution vnder Antichrist as Lyranus Perer. Pintus with the rest of that side likewise Melancthon statim post haec certamina fiet resurrectio mortuorum streight after these combates shall be the resurrection of the dead so also Osiander huic postremae reformationi Ecclesiae sinis mundi imminet streight after this last reformation of the Church the ende of the world shall be at hand But it is at large shewed before quest 3. that the times of trouble before spoken of were those which fell out vnder Antiochus Epiphanes 3. Iunius in his commentarie maketh this to be the coherence that the Angel hauing spoken of the first comming of Christ before doth now ioyne thereunto his second comming declared by the effects the resurrection of the dead so also M. Calvin But it hath beene shewed before likewise that Christs first comming in the flesh is not here intended by the Angel 4. This then is the reason of the connexion that whereas before the Angel spake of the deliuerance of the people of God so many as were written in the booke of life because many of the Saints should be put to death the Angel addeth an other comfort that they should rest in the hope of the resurrection Polan And that place Heb. 11. 35. may serue fitly to expound this some were racked and would not be deliuered that they might receiue a better resurrection this also is further shewed by the example of such as suffred then how they comforted themselues in the hope of the resurrection as Razis when he pulled out his owne bowels which act of his cannot be commended called vpon the Lord of life and spirit that he would restore them againe vnto him 2. Macchab. 14. 46. Quest. 9. Why it is said many of them that sleepe c. shall awake and not all 1. Lyranus thinketh the reason to be this because of infants which shall rise againe but they cannot be said properly to awake because they shal neither haue sensum poenae vel gloria sense of paine or of glorie But this is an idle conceit for in the resurrection our bodies shall rise in perfection corruption shall put on incorruption 1. Cor 15. 53. then if our bodie shall rise perfect and incorruptible they shall haue perfect sense and other qualities of the bodie 2. Some thinke it is said many and not all in respect of the wicked of whom it is said non resurgent impij in iudicio Psal. 1. the wicked shall not rise in iudgement because they shall not rise vnto life Pintus But the vulgar Latine translateth not that place well the true reading is non consistent in iudicio the wicked shall not stand in iudgement And againe in this place the wicked are a part of this many some shall awake vnto shame 3. Wherefore these answeares may better serue 1. Augustine saith ponit aliquando scriptura pro omnibus vocabulum multis the Scripture putteth sometime for all this word many and he giueth instance of Abraham of whom the Lord saith in one place I haue made thee a father of many nations Gen. 17. and yet in another he saith in thy seede shall all nations be blessed Gen. 22. But this example is not so fit for in the one place the Lord speaketh of Abrahams carnall generation in the other of his spirituall seede namely Christ in whom all the nations of the world should be blessed that other instance giuen by Theodoret is more to the purpose Rom. 5. 18. by the offence of one the fault came on all men to condemnation and after in the next verse following the Apostle saith by one mans disobedience many were made sinners Here it is euident that many is taken for all 2. An other answer is that many are saide to rise because all indeede shall not rise againe because all shall not sleepe but they shall all be changed 1. Cor. 15. 51. Bulling Vatab. and againe in another place the Apostle saith we which liue and are remayning in the comming of the Lord shall not preuent those which sleepe Osiander 3. And otherwise it may be yet answered that this word rabbim many as it appeareth by the accent Zakeph ghadol is taken distributiuely that many should awake vnto life and many vnto shame Iun. in commentar Polan Quest. 10. A description of the resurrection of both good and bad vers 2. The resurrection of the dead is here described 1. in generall that many that sleepe in the dust of the earth shall awake 2. the particular euents are shewed that some shall awake vnto life some vnto shame In the first part 1. in that they are said to sleepe the beeing and remaining of the soule after death is signified as the soule liueth when the bodie is layd a sleepe 2. and by this phrase is also noted the naturall affection which the soule hath to the bodie that although they be sundred and separated a while by death yet they both make but one man as the soule and bodie are vnited together in naturall sleepe for the vnion of the soule and bodie is essentiall but the dissolution by death is accidentall by reason of sinne and therefore cannot hinder for euer the naturall and essentiall vnion Iun. 3. in that mention is made of the dust of the earth it putteth vs in minde of the first creation of man which was out
be heresies that they which are approoued may be knowne 2. as the cloath by often washing is whited so by affliction men are purified from their corruptions as the Prophet Dauid saith Psal. 119. 67. before I was afflicted I went astray 3. as the gold and siluer is tried in the fire so the Lord taketh triall of the faith and patience of his seruants by affliction as S. Peter saith 1. epist. 4. 12. Dearely beloued thinke it not strange concerning the sierie triall which is among you to prooue you c. 7. Observ. Of the fruitfull meditation of death v. 13. Goe thy way for thou shalt rest and stand vp in thy lot After that the Lord had reuealed to Daniel by his Angel the comming of the Messiah that should finish sinne and reconcile sinners c. 9. 24. and beside he had heard what should be the ende of the iust they should awake vnto euerlasting life now he is called to prepare himselfe to his ende so after we haue attained to the knowledge of Christ we should desire nothing more then with S. Paul to be dissolued and to be with Christ and to sing with old Simeon Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation And now blessed be the Lord who hath suffered me to liue with Simeon to see this great mysterie of saluation reuealed in this booke who I trust will yet strengthen me in other bookes and parts of holy Scripture to embrace Christ as it were in mine armes and to shew him vnto others that when the course of my poore ministrie is fulfilled I may sing nunc dimittis with Simeon and so we the seruants of Iesus Christ may comfort our selues with this gracious promise made to Daniel to rest in peace and stand vp in our lottes in the day of the Lord to whom be praise for euer FINIS ⧠AN APPENDIX vnto this Commentarie wherein are examined the reasons and Arguments vrged by GRASERVS against IVNIVS exposition of the Image which Nabuchadnezzer saw in a dreame c. 2. and of the visions set forth c. 7. c. 8. and of the 11. chap. from v. 36. to the ende AFter I had by the Lords gratious assistance finished this Commentarie there came vnto mine hand a â—reatise set forth this last yeare 1608. by Graserus intituled historia Antichristi illius magni the historie of that great Antichrist wherein he taketh vpon him to infringe and impugne the interpretation of Iunius throughout this booke This his Censure and animadversion he diuideth into tenne exercises as he calleth them I thinke it not amisse speedily to runne through all of them and to weigh his principall reasons and obiections wherein he seemeth to be so confident whose learned trauaile in this argument in applying Daniels propheticall visions against Antichrist as it deserueth commendation so yet some of his reasons are not so pithily set downe but that they may be revewed and examined The first exercise perused and examined In this first part of his treatise Graserus taketh vpon him to prooue that the legges of the image c. 2. and the fourth beast described c. 7. cannot signifie the kingdome of the Grecians which succeeded Alexander as of the Seleucians in the North and of the Ptolomes and Lagidae in the South as Iunius doth well interpret but that by the fourth Monarchie of the Romanes is signified which to this day continueth diuided into two parts as the two legs thereof the kingdome of the Pope in the West and of the Turke in the East and that not the Monarchie onely of Alexander but of him and his successors ioyntly is described by the bellie and sides of the image c. 2. and by the third beast c. 7. His arguments are these Argum. 1. The third beast called the leopard is vnlike vnto the other two before it the lion which signifieth the Chaldean Monarchie and the beare taken for the Persian state But if Alexander in his owne person were this Leopard he should not be vnlike the first for he was an absolute Monarch as the Chaldean kings were whereas the Persian state was not entire but consisted partly of the power of the Persians partly of the Medes like to the Polonian state which standeth in the ioynt authoritie of the Polonians and Lithuanians And beside not the persons of the kings but the kingdomes themselues are here compared together P. 37. Answ. 1. The dissimilitude of these beasts consisteth not in the vnlike forme of gouernement for the state of the Persian kings was as absolutely Monarchicall as was the Empire of the Chaldeans though their kingdome consisted of diuerse vnited parts yet that letteth not the kingly power to be absolutely Monarchicall but the difference between these kingdomes was in other qualities as the one exceeded the other in strength or in more hard and cruell gouernement as is shewed before in the 17. and 18. questions vpon the 7. chapter 2. not the kingdomes onely but the kings together with their kingdomes are compared together as c. 2. 38. Daniel saith to Nebuchadnezzar thou art this kingdom of gold as his Monarchie was as gold in respect of them which succeeded so he was as gold beeing compared also to his successors So Alexanders person together with his kingdome was this third beast as the little horne cap. 7. ver 8. signifieth Antiochus person with his kingdome Argum. 2. The liues of these beastes were prolonged for a certaine time and period c. 7. 12. But Alexanders kingdome ouer the Macedonians continued but 12. yeares from his fathers death his Monarchie but halfe so long after he had ouercome the power of Persia in so short a time what periods and conuersion of times could be obserued p. 38. Answ. That place is not vnderstood of the continuance or periods of those kingdomes and yet this supposall of the fatall periods of kingdomes is found by experience to be but a speculatiue imagination for the text saith the dominion of the beasts they had taken away before the meaning is that their liues that is some remainder and reliques of those beasts should continue after their dominion and kingdome was ended and determined and so there remained some portion of the Macedonian kingdome euen after Alexander and of other the former Monarchies as is further shewed c. 7. quest 39. Argum. 3. The third beast had 4. heads which are taken by Iunius for the fowre chiefe regiments which were vnder Alexander managed by his principall and chiefe captaines But those 4. captaines are signified by the fowre hornes which came not vp till the great horne which signifieth Alexander was broken for they came vp in stead of that great horne c. 8. 8. pag. 40. Answ. 1. Graserus here confoundeth the visions of the 7. and 8. chapter he maketh the Leopard c. 7. and the Goat c. 8. to signifie the same whereas the goat more generally comprehendeth the whole Grecian Monarchie both vnder Alexander and his