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
King 24. 25. Ierem. 52. And of Nebuchadnezzars expedition against Cyrus Ezekiel maketh mention c. 26. to c. 30. In the 25. yeare of Nebuchadnezzars raigne he subdued Egypt and remooued all the Iewes that were thither fledde to Babylon Pererius addeth further that in the 25. yeare of his raigne he had that vision of the image c. 2. but that was rather in the 5. yeare of his raigne as is before shewed quest 6. generall After this he set vp the great golden image c. 3. and was translated from the companie of men and liued among bruite beasts for the space of seuen yeares cap. 4. then he was restored to his kingdome which he enioyed peaceably to the ende of his dayes Pere Quest. 7. Of the time of Nebuchadnezzars raigne 1. Iosephus thinketh that Nebuchadnezzar raigned 43. yeares so also Eusebius and Pererius consenteth wherein he doth not much varie from the yeares of his raigne which may be collected out of Scripture 2. Some thinke that all his raigne made vp 45. yeares Bulling rather 44. betweene both for in the 8. yeare of his raigne he tooke Iechonias prisoner in the 37. yeare of whose captiuitie Euilmerodach the sonne of Nebuchadnezzar began to raigne who lift vp the head of Iehoiachin out of prison these two numbers put together 8. and 37. make 45. and one yeare must be deducted because Nebuchadnezzar is supposed to haue died in the 36 yeare of Iechoniahs captiuitie the last yeare of his raigne and so the whole summe of yeares remaineth 44. Quest. 8. Of the citie of Babylon 1. The occasion of the first founding of this citie and of the name therof is declared Gen. 11. so called first Babel of the confusion of tongues and afterwards Babylon the countrie about Babylonia 2. Nimrod who was the first king or tyrant rather after the flood in which sense he is called a mightie hunter is held to haue beene the first founder of Babylon which was afterward enlarged by Semiramis whom Iulius Solinus and Diodorus Siculus whom Hierome followeth thinke to haue beene the first builder of Babylon but she onely enlarged it and raised vp the walls 3. In this citie and the countrie thereabout the Iewes were held in captiuitie 70. yeares which tearme beeing the stinted time of mans life Psal. 90. 10. sheweth that man during the time of his life and aboade in this world is but a captiue and stranger as Iaakob called his life a pilgrimage Gen. 47. 9. Pintus 2. Polanus thinketh there were 3. cities of this name Babylon one in Assyria whereof mention is made 2. king 17. 24. an other in Chaldea which is here called the land of Sennaar and the third in Egypt which is now called Alcayr the seate of the Sultanes of Egypt But I thinke the receiued opinion is more probable that there were onely two Babylons one in Chaldea the other in Egypt or in the confines of Arabia whereof Raphael Volateran treateth lib. 12. now called Cayro Pintus that Babel mentioned 2. King 17. 24. from whence the king of Ashur brought some to inhabite Samaria is Babylon in Chaldea which was then subiect to the king of Ashur 3. Stephanus also is deceiued who thinketh this Babylon to be the same citie which was called Seleucia built by Seleucus Nicanor which was indeede built not farre off from Babylon some 300. stadia or furlongs by which occasion Babylon became desolate and not so much frequented but they were not all one citie Polanus Quest. 9. ver 1. Of the citie Ierusalem 1. Ierusalem it was the cheife citie of Palestina first founded by Melchisedech as Iosephus thinketh who Gen. 14. is called the king of Shalem 2. It had diuers names it was first called Shalem Gen. 14. Psal. 75. 3. then Iebus of Iebusi the sonne of Canaan Iosh. 18. 28. afterward it was named Ierusalem which signifieth the vision of peace and last of all Aelia of Aelius Adrianus the Emperour who built mount Caluarie and diuers other parts of the city Volat. l. 11. 3. It was diuided into two parts the vpper citie where was mount Zion the city of Dauid and the Temple the neather or base citie which was vnder the hill Pol. 4. The citie Ierusalem is sometime taken in Scripture for the Church of God as Hebr. 12. 22. Ye are come to Mount Sinai to the citie of the liuing God to celestiall Ierusalem Pintus Quest. 10. v. 2. What this phrase meaneth To be giuen into ones hand v. 2. And the Lord gaue Iehoiakim c. into his hand c. The hand is diuersly taken in Scripture 1. As first to put the soule or life in the hand signifieth to put the life in danger Iudg. 12. 3. Iepthah saith I put my life in my hands 2. The hand signifieth a league or couenant as the giuing of the hand implieth the plighting of the troth as Esech 17. 18. He hath despised the oath and broken the couenant yet lo he had giuen his hand 3. It signifieth ministerie and seruice as Exod. 38. 21. These are the parts of the Tabernacle c. for the office of the Levites by the hand of Ithamar 4. The hand signifieth helpe and assistance as 1. Sam. 22. 17. Saul commandeth the Priests to be slaine because their hand was with David that is they were aiding and helping vnto him 5. To lift vp the hand against a place is to assault it and threaten against it as Isa. 10. 32. He shall lift vp his hand toward the mount of the daughter of Sion 6. To lift vp the hands is to pray 1. Tim. 2. 9. I will that the men pray euery where lifting vp pure hands 7. To wash the hands is to purge the heart and works from impuritie and vncleannes as Psal. 26. 6. I will wash mine hands in innocencie O Lord and compasse thine altar 8. To put the hand to the mouth signifieth to eate 1. Sam. 14. 27. as Ionathan is said to haue put his hands to his mouth when he did eate of the honie 9. To lay the hand also vpon the mouth is a figne of silence Iob. 29. 9. The Princes staied talke and laid their hand on their mouth 10. By the hands also are vnderstood the works labours of mens vocations as Eph. 4. 28. Let him that stole steale no more but rather labour and worke with his hands 11. To doe a thing with an high hand is to do it presumptuously Numb 15. 30. 12. To touch with the hand is to humble or afflict Psal. 32. 4. Thy hand is heauie vpon me day and night 13. But to giue into the hands of any is to bring vnder their power and subiection as Iudg. 7. 1. The Lord gaue them into the hands of Midian seuen yeares and so it is taken here Pintus Quest. 11. How Iehoiakim was giuen into Nebuchadnezzars hand whether he caried him to Babylon 1. Some thinke that Iehoiakim was bound in chaines and carried to Babylon as the Latine
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
death and a willing resolution to suffer it all these three here concurred the cause was for the maintenance of Gods glorie the danger of death was present and without Gods miraculous deliuerance ineuitable and their resolution was constant to die This testimonie Cyprian giueth of these martyrs and of Daniel who escaped the lyons In confessoribus Christi dilata martyria non meritum confessionis minuunt sed magnalia diuinae protectionis ostendunt c. in the confessors of Christ the deferring of their martyrdome doth not diminish the worthinesse of their confession but setteth forth the greatnesse of the diuine protection c. 2. So as Thomas distinguisheth them there are three kinde of Martyrs 1. they which are so onely in feruent desire 2. such as are in the present perill of death which they cannot escape without the miraculous deliuerance of God 3. they which are offred vnto death and doe suffer it 3. Bernard also maketh three kinds of martyrdome some are voluntate martyres non opere martyrs in will and not in act as Iohn the Apostle some opere non voluntate in act though not in the will and purpose as those innocents which were put to death for Christ some are both opere voluntate martyrs both in will and worke as the holy Apostles all saue Iohn Quest. 32. Whether all those are to be held Martyrs which die constantly and couragiously 1. They which shewe a kind of fortitude and courage in enduring of torments their cause beeing not good are not held to be martyrs as the Anabaptistes shewe themselues verie resolute in suffering for their wicked heresie and sect Balthasar Gerardus the Burgundian which slewe the prince of Orenge Ann. 1584. the 30. of Iune endured very grieuous torments but it was pertinacie in him rather then patience a stupiditie of sense not a soliditie of faith a wretchlesse desperation not a confident resolution Augustine saith well ibierat Christus vbi latrones similis causa sed dissimilis poena Christ was in the same place where the theeues were the cause was like but the punishment vnlike therefore S. Peter discerning the cause wheresore one should suffer saith let none of you suffer as a murtherer or as a thiefe c. 1. Pet. 4. 15. 2. They which haue a good cause may faile also in the manner as if they doe procure their owne death and lay violent hands vpon themselues when any are vrged mala facere vel mala pati to doe euill or to suffer euill they must rather choose to suffer euill and to yeeld themselues into the hands of their enemies as those three men did but they which kill themselues are now doers of euill and not sufferers the deuill tempted Christ to cast himselfe downe from the pinacle but he resisted him all such motions then tending to voluntarie death are diabolicall Augustine hereof thus writeth When Iob was striken with botches from the head to the foote vtique hoc vestrum compendium habuit in promptu c. he might haue vsed this compendious way if he would c. Quest. 33. VVhy it pleaseth not God alwaies to deliuer his seruants out of danger as he did these and at this time Rupertus mooueth the like question why the Lord did not as well defend his Temple from the fire as the bodies of his seruants here 1. If God should doe so ordinarily then the miracle should not seeme so great not the power and glorie of God so much thereby aduanced 2. It is in God hand and in his choice whether to deliuer his Saints from temporall daunger or to translate them to immortalitie he best knoweth what is fit for euery one 3. God doth send temporall deliuerance to such instruments as he purposeth still to vse in his seruice as these three were deliuered because they were speciall meanes to set forth Gods glorie among the Chaldeans but when any hath finished their course and accomplished that seruice for the which they were sent then the Lord thinketh best to receiue them into his kingdome as Peter was deliuered out of prison by the Angel Act. 12. because the Lord was yet to vse him in his seruice but afterward when he had finished his course the Lord suffered the persecutors to depriue him of his temporall life Polan 4. Further it must be here considered that there are two kinds of deliuering the seruants of God there is occulta liberatio manifesta a secret deliuerance and a manifest the secret deliuerance concerneth their soules whom the Lord translateth to glorie wherein the Lord sheweth two great workes both in giuing them strength by their patience to tryumph ouer the crueltie of their persecutors and in bringing them vnto glorie And the Lords power is no lesse seene intheir patience then if he had temporally deliuered them as Rupertus speaking of the holy Martyrdome of Laurentius who was broyled vpon a gridyron saith gloriosius in eo triumphauit quam si excussisset carbones the Lord did more gloriously tryumph in him then if he had put out the coales The other kind of deliuerance is notorious and manifest which is seene in the safetie of their bodies as these three were now deliuered out of the fire which kind of deliuerance God sometime sendeth for the confirmation of his Saints and for the confusion of the wicked Polan Quest. 34. vers 25. In what sense the king saith that the fourth was like the sonne of God 1. Some thinke that the king imagined that the fourth was like the sonne of God that is was one of the inferiour or second sort of gods for the Gentiles thought that the gods begat children of women as Iupiter had Hercules and Apollo and these were called semidei halfe gods this opinion is mentioned by Dyonis Carthusian and so Osiander saith that the king thought that the gods had sent quendam ex minoribus dijs some one of the lesse or inferiour gods But this sperstitious and impious conceit of their halfe gods was afterward taken vp by the Greekes it was not at this time currant among the Babylonians whose chiefe God Bel was and next to him they adored and worshipped the Sunne and the starres 2. Some doe indeede take this to be vnderstood of an Angel as Hierome Angeli filij Dei nuncupantur the Angels are called the sonnes of God as Iob 1. 6. and psal 89. 7. so also Calv. Perer. Polan and their reason is because the king afterward saith that God had sent his Angel v. 28. But 1. it is not vnvsuall in Scripture for the sonne of God to be called an Angel as Malach. 3. 1. the Angel of the couenant 2. and though this phrase be vsed in Scripture to call the Angels the sonnes of God yet it may be doubted whether the Gentiles vsed so to speake 3. And though the king might take him to be an Angel yet the question is whether he were an Angel or indeede the
other forme haue appeared vsing the speach of man it would haue seemed monstrous 3. And by this the Angels did testifie their loue vnto man similitudo conciliat amorem for likenesse of things begetteth loue 4. Because Angels doe count men their fellowe seruants they propound vnto them both the same ende euerlasting glorie in heauen they are both vnder the same head Christ. 5. the Angels did so appeare for the honour of Christs incarnation who they knewe should take our nature vpon him they therefore by this meanes did dignifie the nature of man 6. Beside the parts of mans bodie doe expresse and set forth diuerse Angelicall properties as the head their vnderstanding the eyes their knowledge the hands their ministerie the feete their readines and agilitie c. these reasons may be rendred why it pleased God that the Angels should manifest themselues in humane shape Perer. Quest. 37. Of the sudden change and conuersion that was in Nebuchadnezzar with the parts thereof Nebuchadnezzars conuersion appeareth both by his religious actions toward God and by his thankefull rewarding of his seruants ver 30. 1. His religious actes consist 1. in his confession of the praise of God 2. in the decree which he made concerning the name and worship of God 1. Gods praise is set forth both by his owne worke in the deliuering of his seruants by sending his Angel and by the constancie of his seruants set forth by two effects in that they refused to obey the kings commandement and because they did rather chose to giue their bodies to the fire then to worship any sauing the Lord. 2. In the decree there is first expressed the offence if any should blaspheme the name of God then the punishment which is twofold vpon their bodies they shall be drawne in peices and on their houses they shall be made a iakes then the reasons added from the power of God 2. Then is expressed ver 30. how Nebuchadnezzer promoted these three men in the prouince of Babel ver 30. Quest. 38. Whether this were a true conuersion in Nebuchadnezzar 1. Pererius thinketh that Nebuchadnezzar was truely and indeede conuerted which he would prooue by the effects thereof namely these fower 1. the confession of his error 2. the aduancing of true religion 3. the exalting of those that feared God 4. and seuere punishing of all blasphemers and enemies vnto God But these were temporarie effects they continued not they were therefore no signes of a true conuersion 2. The truer opinion then is that Nebuchadnezzar was but mooued and affected for a time by the strangenesse of this miracle he was not truely conuerted 1. As were the effects of his faith such was his faith but the effects were but temporarie they lasted but a while for presently after in the next chapter he seeketh againe vnto his sorcerers for the interpretation of his dreame Iun. 2. he could haue no true faith because he had no true knowledge of God seeing in the same houre as it were a little before he had commanded the golden image to be worshipped 3. permiscuit idola sua vero Deo he did ioyne his idols with the true God Calvin yet some thinke that he not long after caused the image to be pulled downe Osiander It is more like he did not because he continued in his old superstition in beeing addicted still to his enchanters and sorcerers 4. here was onely a naked miracle which is but a preparatiue vnto faith here was no doctrine or instruction out of the word of God whereby faith is begotten in vs Caluin 3. But Rupertus although his opinion be right that this confession of Nebuchadnezzar was tota respersa fermento tumidae vanitatis besprinckled with the leauen of swelling vanitie yet his reason is not good because he saith placuit mihi it pleased me to declare the signes which God had wrought apud me with me as though he should haue said nisi ob gratiam mei he did them onely for my cause whereas they were wrought against him Contra. 1. the words well interpreted are it became me not it pleased me 2. And these miracles and signes were wrought toward him or with him because he was thereby brought to acknowledge and confesse his error and to giue the praise vnto God 4. But Oecolampadius goeth yet further and giueth such commendation of this confession of Nebuchadnezzar fungitur in hoc non solum poenitentis fed Apostoli officiâ— he herein dischargeth not onely the dutie of a penitent person but euen of an Apostle also in writing of epistles c. But the king confessed as much in effect before cap. 2. 47. that the Lord was a God of Gods and the Lord of kings and yet after that he made the image 5. Yet on the other side are we farre from the opinion of Apollinarius that the king regio fastu condiderit hanc legem c. of princely pride and vanitie did make this lawe against blasphemers But although these were but temporarie effects and fruits of his faith yet for the time they were in truth for if the king had sought his pompe he would not in this manner haue laid open his errour to all the world and praised the constancie of these men 39. Quest. Whether blasphemie is to be punished with death 1. Apollinarius thus obiected that the punishments which the Lord inflicteth in his law are executed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of amendment not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of retribution for no punishment can counteruaile the greatnes of sinne and therefore in such sinnes such seueritie is not to be vsed 2. Contra. 1. Deus internam pravitatem suo iudicio reservat c. God reserueth the inward impietie for his owne iudgement but the outward offence the Magistrate is to restraine by law Oecolampad 2. By the law of God the blasphemer was put to death 3. And if an heathen Prince did decree such a seuere punishment against blasphemie much more ought a Christian Magistrate Polan 4. Origen saith si patri maledicens morte multatur c. if he that curseth his father be put to death how much more he which blasphemeth God our heauenly father the Canon saith blasphemâ—us secundum legem est decapitandus secundum canonem anathematizandus a blasphemer according to the ciuill law is to be beheaded according to the Canon to be anathematized and held accursed In the Laterane Councill thus it was prouided against blasphemers si munus publicum gesserit c. if he bare a publike office the first and second time he should loose the benefit of his office for three moneths the third time he should be depriued si Clericus if he were a Cleargie man the first time he should loose the profits of one whole yeare the second he was to be depriued of his benefice and the third time inhabilis reddatur he was made vncapable of that function si nobilis c. if he were
my maiestie 31. While the word was in the kings mouth the word beeing yet in the kings mouth C. V. A. I. a voice came downe from heauen saying To thee be it spoken they speake C. O king Nabuchadnezzer thy kingdome is departed from thee 32. And they shall driue thee from men and thy dwelling shall be with the beast of the field they shall make thee to eare grasse they shall cause thee to tast grasse C. like the oxen and seuen times shall passe ouer thee vntill thou knowest that the most high beareth rule ouer the kingdome of men and giueth it to whomsoeuer he will 33. The very same houre was this word this thing G. this matter B. fulfilled vpon Nabuchadnezzer and he was driuen from men and did eate grasse as the oxen and his bodie was wet with the dew of heauen till his haires were growne as eagles feathers and his nailes as birds clawes 34. And at the ende of these dayes I Nebuchadnezzar lift vp mine eyes to heauen and mine vnderstanding or mind V. I. returned vnto me was restored vnto me L. B. G. and I blessed the most high and I praised and glorified him that liueth for euer because his power whose power B. G. is an euerlâ—sting power and kingdome is from generation to generation 35. And all the inhabitants of the earth are reputed as nothing and according to his will he worketh in the armie of heauen and in the inhabitants of the earth and there is not any that can stay resist L. B. his hand or say vnto him What doest thou 36. At the same time did mine vnderstanding returne vnto me and I returned to the glorie of my kingdome my glorie and my beautie was restored returned C. vnto me and my counsellors and my princes sought vnto me and I was established in my kingdome and my glorie was augemented toward me 37. Now therefore I Nebuchadnezzar praise and extoll and magnifie the king of heauen because all his workes are truth and his wayes iudgement and those that walke in pride he is able to abase 3. The questions discussed Quest. 1. Of the kings epistle the summe and parts thereof This epistle of the king consisteth of the exordium or beginning in three verses which some make part of the third chapter whose opinion is refuted before quest 40. 3. chap. and the narration in this whole chapter The exordium or beginning which is the generall inscription containeth 1. the salutation 2. the generall argument of the whole epistle 1. the salutation sheweth 1. the author and writer Nebuchadnezzar 2. the persons to whom he writeth to all nations and languages vnder his kingdome 3. the salutation it selfe peace be multiplied 2. In the argument three things are declared 1. what he will set forth the signes and wonders of God which are amplified by two adiuncts of the greatnesse and strength 2. what mooued him to declare them because they were shewed toward him he had particular experience of them 3. to what ende to make knowne the power of Gods euerlasting kingdome Quest. 2. At what time Nebuchadnezzar wrote this epistle 1. It is euident by the salutation of the epistle wherein the king wisheth peace vnto all nations that as Oecolampad noteth quietus erat in regno militiae finem fecerat he was now quiet in his kingdome and had made an ende of warre c. it is cleare then that this epistle was written after he made an end of conquering subduing the nations round about 2. Further the conquest of Egypt fell out after the 25. yeare of Ieconias captiuitie Ezec. 29. 17. which was 10. yeare before the ende of Nebuchadnezzars raigne for in the 37. yeare of Iechonias captiuitie began Euilmerodach the sonne of Nebuchadnezzar to raigne 3. This fearefull and strange accident then of Nebuchadnezzars transmutation his deiecting from his throne and restoring againe might fall out some 9. or 10. yeares before the ende of his raigne Perer and this epistle might be written two yeares before his death Iun. for one yeare after this dreame ver 26. he was driuen from among men and liued 7. yeares among the beasts Quest. 3. How Nebuchadnezzar could write vnto all the people in the world 1. Caluin thinketh that here the king superbe locutus est spake proudly as making himselfe Lord of the whole earth as the Romanes because they had a large dominion called Rome Dominam totius orbis the Ladie of the whole world so also Polan But that Nebuchadnezzar did not this of any ostentation may appeare both by the ende of his writing which was to set forth the power of Gods kingdome and by his stile he contenteth himselfe with one title calling himselfe king whereas the Emperours of Rome vsed many swelling titles of their conquests as Parthicus Persicus Germanicus c. of Parthia Persia Germania and such like Bulling 2. The same author maketh this the reason because now this epistle beeing preserued vnto our times as the rest of the Scriptures by the spirit of God is indeed written and made knowne to all people but this seemeth not to be the literall and historicall meaning 3. Pappus saith he writte to all people and languages not onely to those which were subiect vnto him but he was desirous to make knowne the workes of God to all people in the world So also Oecolampad vnder these nations comprehendeth the South and West parts of the world as Mauritania Spaine for he was known in those parts as Strabo writeth lib. 15. non enim praecipit sed hortatur for he in this epistle coÌ„mandeth not but onely exhorteth But it is euident by the forme of the decree which he made before concerning euerie people nation and language where he onely meaneth such nations as were subiect vnto him for his lawe could not bind those which were not subiect that the inscription of this epistle must be taken in the same sense 4. Wherefore as R. Saadiah well expoundeth he vnderstandeth here onely his owne kingdomes as of Persia Assyria Egypt which are said to be the whole earth because he was monarcha orientis the Monarch of the East parts Lyra which was the most famous and flourishing part of the earth the principall part then is taken for the whole Geneuens Quest. 4. Of the signes and wonders which Nebuchadnezzer declareth 1. Some seeme to confound these two signes and wonders making them all one as Oeco Osian 2. some make this distinction those are signes qua fieri videntur contra naturam c. which seeme to be done against nature wonders and miracles are those workes which are admiratione digna worthie of admiration Hugo but this is no difference at all for whatsoeuer is done aboue or against nature is worthie of admiration 3. They are thus rather to be distinguished the same things in diuerse respectes are both signes and wonders signes because many things are thereby signified and miracles or wonders because they are done aboue and beyond nature Iâ—n
an other aboue that of the same height vntill they came to the eight Diodorus saith it was so high that the Chaldeans thereon made obseruation of the starres toward the east and west Curtius saith that this tower of Babylon had 20. stadia or furlongs in compasse the foundation whereof was 30. foot deepe in the ground By these euidences it appeareth that this Babylon was a citie of huge bignesse and therefore the king calleth it here great Babell Niniue had beene as great a citie or greater beeing 60. miles in compasse the walls were an 100. foote high and the towers 200. whereof there were an 150. but Niniue was now much empayred and decayed and Babylon was made the chiefe citie of the kingdome Quest. 36. Whether Nebuchadnezzar were the builder of Babel Ver. 27. Which I haue built for the house of my kingdome c. 1. There are diuerse opinions hereof who should be the builder and founder of Babel Moses saith that Babel was the beginning of Nimroths kingdome Gen. 10. 10. Alexander Polyhistor in Eusebius out of Eupolemus saith that it was built by the gyants after the flood Alphaeus maketh Belus the founder thereof as Eusebius saith the most of the Grecians doe giue the honour thereof vnto Semiramis the wife of Ninus as Herodo lib. 1. Diodo lib. 3. Strabo lib. 16. Iustine with others Iosephus out of Berosus maketh Nebuchadnezzar the builder of Babel and therfore findeth fault with the Greeke writers for ascribing it vnto Semiramis 2. But all these may easily be reconciled 1. Nimroth is held to be the same who of forreine writters was called Belus for this Belus was the first that brought in idolatrie as Cyril saith and so was Nimroth for hence it is that most of the idols of the Gentiles tooke their name from Bel as the first founder of them as Belial or Baal the God of the Sidonians Beelzebub the god of Ekron Beelphegor the god of the Moabites Numb 25. Baalsamen the idol of the Carthaginians as Augustine saith so then it may well stand togethet that Nimroth and Belus beeing both the same man as is more at large shewed elsewhere were the founders of Babylon 2. And seeing Ninus was the captaine and chiefe of the Gyants they might be assistant vnto him in building of the tower of Babel and he a tingleader vnto them 3. It may also verie well agree that Nimroth or Belus laid the first foundation of Babylon which was enlarged by Semiramis 4. And afterward when the Kings of Assyria left Babylon made Niniue the cheife citie of their kingdome by this meanes Babylon was decayed and lay waâ—t which last of all was reedified and beautified by Nebuchadnezzar who as Iosephus out of Berosus writeth in these fiue works added to the buildiug of Babylon 1. he repayred the old citie and the temple of Belus 2. then he built a new citie adioyning vnto it 3. he compassed each of them with three walls for defense with towers and gates 4. then he built a most sumptuous palace next vnto the Palace of his father and finished it in 25. dayes 5. he made certaine artificiall rockes and mountaines with orchards and gardens vpon them to satisfie the desire of his wife who beeing a Median desired to see such hillie prospects after the manner of her countrey Because Nebuchadnezzar then had so enlarged and beautified the citie he maketh himselfe the builder of it Quest. 37. Of Nebucadnezzars pride in saying which I haue built for the house of the kingdome Nebuchadnezzars pride diuersely appeareth 1. because he thinketh that by his owne power and strength he had raised those great buildings as though by his owne witte and strength he had attained vnto that power riches to be able to compasse such great works whereas it is said in the Psal. 126. 1. except the Lord build the house they labour in vaine that build it Caluin 2. he considered not how to compasse such a great worke innumerorum pauperum facultates exhausit he had wasted the substance of a number of poore and wearied their bodies Oecolamp 3. He robbeth his father and auncestors of their due praise who had builded much before him he taketh all to himselfe Polan 4. then he sheweth his contempt against God as though he should haue said hauing now made Babylon inuincible as he thought quis inde me posset deijcere who can cast me out of it no not God himselfe Lyran. Iun. 5. then he addeth further he built it not for Gods honour but his owne he neither respected Gods glorie nor the good of the commonwealth but his owne fame and magnificence Osiand Caluin 6. whereas the Septuag readeth as he walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the temple Eudoxius is of opinion that the king would haue beene counted for a God Oecolampiad 7. But the kings great securitie appeareth herein deambulat otiosus he walketh idlely as though in such a great kingdome there had been no businesse for him and he museth of nothing but his owne greatnesse Pellican 8. nemo interrogat c. â—pse primus suâ— encomia decantai no man asketh him any question he first soundeth out his owne praise wherein he bewraieth his vanitie and selfeloue Oecolamp Quest. 38. v. 28. What manner of voice it was which came downe from heauen 1. The Lord dealeth with Nebuchadnezzar by degrees first he spake vnto him by dreame then by the voice of his Prophet and seeing he was not mooued by any of these now the Lord thundreth from heauen 2. This voice was not spoken in Nebuchadnezzars eare but in the hearing of all that stood by Iun. vt Dei vindicta intelligatur à populo that all the people might see and vnderstand how the Lord tooke reuenge of him for his pride Lyran. 3. And it commeth from heauen both to shewe the authoritie and power the voice came from heauen quasi quoddam pondus deijciens eius superbiam as a mightie weight pressing downe his pride Lyran. as also the certaintie that those things beeing pronounced from heauen should vndoubtedly come to passe Iun. 4. And this voice commeth of a sudden euen while that proud speach was yet in his mouth to shewe that God neuer punisheth without cause and that all his iudgements are iust Bulling and further to testifie that such as abuse Gods long suffering and patience as Nebuchadnezzar here did shall suddenly be cut off and that when men are come to the height of pride the Lord will no longer forbeare Polan Quest. 39. The summe of the sentence denounced against Nebuchadnezzar 1. The circumstances of the sentence are described 1. the time that the voice came while Nebuchadnezzar was yet in speaking 2. the manner it was vttered by a voice 3. the place from heauen 4. the person to whom to Nebuchadnezzar by name by the which he is conuented as before his superiour Iudge his title is added O king to taxe him for
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
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
time 3. Nehemiah maketh mention c. 13. 28. of one of the sonnes of Ioiada the high Priest who was the sonne in law of Samballat the Horonite whome Nehemiah chased away this as Iosephus sheweth lib. 11. was Manasses the brother of Iaddua the high Priest who married Nicaso the daughter of Samballat 4. Nehemiah also maketh mention of the last Darius called Codomannus Nehem. 12. Now that Nehemiah also saw the beginning is euident Ezr. 2. 2. where Nehemiah is named among those which returned out of captiuitie according to the edict of Cyrus Two answers are here made 1. that it might be an other Nehemiah beside him who was sent to repaire Ierusalem in the 20. yeare of king Artaxerxes 2. the historie may be transposed for Nehemiah went not vp then but 64. yeares after Genevens annotat Ezra 2. 2. 3. And it is further answered that the Samballat mentioned by Nehemiah c. 12. might be an other of that name or Iosephus might mistake the time wherein Samballat liued and whereas Nehemiah speaketh of Iaddua he onely sheweth that at that time when he writ that booke Iaddua was borne heire to the Priesthood to this purpose M. Lydyat in his booke de emendat tempor ann 3485. set forth this yeare 609. Contra. 1. To imagine two Nehemiahs as they likewise say that Mordecai there named was an other beside Mordecai in the dayes of Esther vnlesse some Scripture might be shewed for it is all one as if they should make two of Moses Dauids Salomons or Zorobabels name 2. whereas the words stand thus these are they c. which came with Zerubbabel Ieshuaeh Nehemiah Ezr. 2. 2. what a disorder were this in the storie these beeing named together to put off Nehemiahs comming so many yeares after And beside this doubt is remooued Nehem. 7. 5. where Nehemiah saith I found a booke of the genealogie of them which came vp at the first and found it written there c. they which came vp with Zerubbabel Ieshuah Nehemiah all these were captaines and chiefe men with whome the people returned at the first Nehemiah then was one of the captaines that went vp first out of the captiuitie 3. To the other answers it may be also thus replied that Samballat mentioned by Nehemiah is the same that assisted Alexander for he is said to haue had one of Ioiada his sonnes which was Manasses the brother of Iaddua to his sonne in law Nehem. 13. 28. And Iosephus is not deceiued in casting Samballat into this time for Nehemiah doth the same neither was Iaddua at this time onely borne for he is counted among the high Priests and if Manasses his younger brother at this time were married then Iaddua could not be so young as onely to be then borne Thus then Nehemiah beeing found to haue liued from the beginning of the Persian Monarchie to the ende may be supposed to haue beene about an 150. yeares of age or somewhat more he may be thought to haue beene 20. or 25. at the returne out of captiuitie and liued after an 130. the whole time of the Persian Monarchie which Nehemiahs age will not suffer to be extended much further And it neede not seeme straunge that Nehemiah might be an 150. yeare old for many yeares after this in the time of Claudius Cesar one T. Fullonius of Bononia was found to be an 150. yeare old and many other are recorded by Plinie in his 7. booke c. 48 49 50. which in diuers countries liued betweene an 100. and 150. yeares 5. This also is an other manifest proofe that the Persian Monarchie could not exceede much an 130. yeares because in the 6. yeare of Darius when the house of God was finished there were some then aliue which had seene the former house as the Prophet Hagge saith Who is he among you that saw this house in her first glorie and how doe you see it now is it not in your eyes in comparison of it as nothing If now there were an 106. yeares runne since Cyrus first as Iunius in his annotations vpon that place in the last edition obserueth they must haue beene aboue an 180. yeares old which then liuing had seene the first Temple Iosephus Scalliger taketh these words spoken by way of wishing in this sense O that any were aliue which had seene the former Temple he would take this as nothing to that But the Prophet speaketh vnto them in the second person is it not in your eyes that is yours which did know the other Temple and so Lyranus well expoundeth Therefore from Cyrus vnto this second of Darius might be some 40. yeares and odde and so some at the age of an 130. or thereabout might haue knowne the first Temple standing and after this there might remaine some 80. yeares of the Persian Monarchie 6. And this further may be an other euident argument that the Persian Monarchie continued not aboue an 130. yeares or thereabout because Nehem. 12. 26. there are nine seuerall men expressed by name which liued in the daies of Ioiakim sonne of Ieshuah who was high Priest in theâ— returne from Babylon and continued vnto the end of Nehemiah now Ioiakim succeeded his father Ieshuah in the Priesthood in the 45. yeare after their returne as Bullinger noteth in his tables 2. tabul 2. These were the chiefe of the Leuites all this while they could not be vnder 25. yeares olde in Ioiakims time for before the Leuites ministred not now if the Persian Monarchie continued 200. yeares or aboue they must be supposed to be very neare 200. yeares old Thus it hath beene sufficiently prooued I trust that it is most agreeable to Scripture to begin Daniel 〈…〉 from the edict of Cyrus wherein we haue the consent of Tertullian Origen Clem. Alexand. among the auncient writers and of Melancth Calv. Beroald Pint. H. Tâ—â— of the new â—â—the difference onely betweene them is in that some begin from Darius some from Cyrus Piâ—â—us from the time of the reuealing of this vision which he vnderstandeth to be the going forth of the word But the oddes is not great onely in a yeare or two in the most in their opinion which make the raigne of Darius the Mede and Cyrus diuers But if it 〈…〉 that they raigned ioyntly together as is prooued before 2. qu. vpon this chapter 〈◊〉 there is no 〈◊〉 But against this computation of the 70. weekes from the first of Cyrus it will be obiected thus 1. that edict because it was void and tooke no place for the worke was hindred all the daies of Cyrus Ezr 4. 3. notwithstanding his former edict is not to be accounted for the beginning of these weekes 2. Cyrus edict was onely to build the Lord an house Ezr. 1. 2. but this word the going out whereof the Angel speaketh of was to build Ierusalem thus obiecteth Pererius against the opinion of Clemens Alexandr so also M. Lydyat reasoneth in ann 3553. 3. Lyranus alleadgeth this reason against it out of Africanus
inwardly warranted that they are sent and called by the Lord. 2. they must be Prophets that is indued with propheticall and spirituall gifts for God sendeth no dumbe or lame messenger with his errant and message 3. they must speake in the name of the Lord they must preach nothing but Gods word and warrant their doctrine thereby 4. they must be faithfull not respecting persons in the deliuerie of their message but indifferently speake to all as here it followeth which spake in thy name to our kings to our princes to our fathers 6. Doctr. That Angels are of a finite and circumscriptible nature v. 24. The Angel Gabriel came flying c. Hence it appeareth that the Angels passe from place to place and are circumscriptible and defined by their proper place when they are in heauen they are not at the same time in earth as Damascene saith lib. 2. de fide orthod c. 3. Their errour then is manifest who thinke the Angels to be in heauen and in earth at once they are euidently conuinced by this place which speaketh of the comming of the Angel to Daniel which sheweth that he was not present before Bulling so Daniel saith c. 6. 22. that the Lord had sent his Angel and stopped the mouths of the Lions the Angel then was not there before vntill the Lord sent him to that ende 7. Doctr. That Christ is perfect God and perfect man v. 24. To reconcile iniquitie and bring in euerlasting righteousnesse c. Hence it is prooued that Christ was both perfect God for otherwise he could not take away sinne which is the worke onely of God and he was man in as much as he liued and was conuersant among men the Prophet Dauid therefore vnderstanding this mysterie of the beeing or dwelling of God in the flesh saith Psal 46. 7. the Lord of hostes is with vs the God of Iacob is our refuge Therefore he is called by the Prophet Immanuel Isay. 7. 14. and 8. 8. Pintus 5. Places of controversie 1. Controv. That prayer and fasting is not meritorious v. 3. I turned my face vnto the Lord c. with supplications with fasting and sackecloth Fasting is not of it selfe a thing acceptable vnto God but as it is vsed as a meanes to make â—ur prayers more feruent the Romanists then are in an errour which make fasting a thing meritorious Calvin the contrarie is euident in the Pharisie who boasted of his almes deeds and of his fasting twice in a week yet his prayer was not accepted of God Luk. 18. If prayer then and true contrition with hartie repentance and vnfained humilitie doe accompanie fasting it is regarded and had in remembrance with God otherwise it is an vnprofitable exercise as S. Paul saith Bodily exercise profiteth little but godlinesse is profitable vnto all things 1. Tim. 4. 8. 2. Controv. God onely is to be invocated not Saints or Angels v. 3. Daniel onely turneth his face vnto the Lord now if Saints were to be prayed vnto Daniel had here occasion to turne himselfe vnto Ieremie whose prophesie he maketh mention of before who had beene fitter to assist Daniel praying for deliuerance after the 70. yeares captiuitie then he who was the minister of that prophesie and promise By this then it is well gathered that the invocation of Saints was not in vse in the old Testament Bullinger and therefore the Prophet Dauid saith Psal. 73. 25. Whom haue I in heauen but thee And the Scripture commandeth vs to worship God onely and serue him Deut. 6. 13. Matth. 4. v. 10. If God onely is to be worshipped he alone must be prayed vnto for prayer is a part of his worship The Romanistes for the invocation of Angels and Saints doe alleadge these places of Scripture 1. Gen. 48. 16. Iakob saith the Angel which hath deliuered me blesse the children But this was no created Angel it was Christ the sonne of God for in the former verse he is called God the God before whom my fathers Abraham and Izaak did walke the God which hath fedde me all my life long vnto this day blesse c. then it followeth in the next verse the Angel which hath deliuered me c. what other Angel was it which deliuered Iacob but he that fedde him which he saith was God 2. That place also is vrged Iob. 19. 21. haue pitie vpon me haue pitie vpon me O yee my friends which Bellarmine vnderstandeth of the Angels But it is euident that Iob speaketh vnto his friends which came to visit him who seemed to haue small compassion on him but with tauntes and rebukes condemning him as an hypocrite did adde more affliction vnto him for it followeth in the next verse Why doe ye persecute me as God they were not the Angels of God that persecuted him but Sathan was the chiefe instrument of his afflictions and his friends helped it forward 3. That place also Apocal. 1. 4. is abused to the same purpose Grace vnto you and peace from him which was which is and which is to come and from the seuen spirits which are before the throne by these seuen spirits they vnderstand the Angels But that cannot be 1. these spirits are ioyned as in equall authoritie with God the Father and the Sonne grace is here ascribed indifferently to proceede from them all 2. these spirits are set betweene the father and the sonne as beeing of the same power 3. the Lambe is said to haue 7. hornes and seuen eyes which are the 7. spirits c. 5. 6. these spirits then were of the same essence and substance with the Sonne 4. and by the vertue of these seuen spirits the Lambe openeth the booke with 7. seales c. 5. 5. But Christ receiueth no vertue from the Angels 5. Wherefore these 7. spirits are vnderstood to be the holy Ghost which is called septiformis seuenfold quia licet vnus natura gratiarum distributione multiplex who though he be one in nature yet is manifold in the distribution of the graces gloss ordinar And because Christ did worke so effectually by the coÌ„munication of his graces in the seuen Churches as if there were seuen seuerall spirits therefore is the spirit so described Thus also Iustinus of auncient time expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the holy Prophets say that one and the same spirit is diuided into seuen spirits 4. Then followeth the example of Iohn who saith he fell downe at the feete of the angel to worship him Apoc. 19. 10. and 22. 8. where Bellarmine saith that so great an Apostle and Prophet would not haue offred to haue worshipped the Angel if it had beene vnlawfull he was deceiued in his person taking him to be Christ he erred not in offring to adore him for then if it had beene an error he would not haue done it twice once before c. 19. and now againe c. 22. Contra. 1. it is euident by the text that Iohn is reprooued of the Angel for offring to worship him therefore
Oecolamp but it is shewed before quest 25. 2. that many things are vttered by the Angel which can no way agree vnto Christ. 3. Some will haue that to be an Angel which was seene of Daniel v. 4. but he that stretched forth his hand they thinke to be the sonne of God whose office it is to comfort and strengthen Osiand But if that glorious vision should be of an Angel and the appearance of a mans hand signified Christ the minister should haue appeared more gloriously then the Lord. 4. Some thinke that these things were done interchangeably that some things were done by the Angel some by Christ the touching of him with an hand was Christs action but when mention is made of Michael the angel speaketh of this opinion seemeth Iunius to be in his commentarie vpon these words one like the similitude of the sonne of man touched my lippes personam agentem Christum designari minime dubium est qui singularia praecipua opera sibi in hoc reuelationum genere reseruavit it is not to be doubted but that Christ is signified to be the person agent here who in such kind of reuelations reserueth the most singular and speciall workes to himselfe c. But it was the same person which touched Daniel and strengthened him and after spake vnto him as is euident v. 11. and 19. let my Lord speake for thou hast strengthened me Now it is the Angel that spake to Daniel for he speaketh of Michael whom Iunius well vnderstandeth here to be Christ as of an other person beside himselfe therefore it was he also that touched him 5. Wherefore it beeing confessed and graunted that it was Christ which appeared v. 4. yet the rest is done by an angel who as Polanus well saith tanquam Dei administer as Gods minister on this behalfe doth minister strength vnto Daniel and this may be made plaine by these two reasons 1. because the same person strengtheneth Daniel and speaketh vnto him beeing strengthened as is euident v. 11. and 19. 2. and the like was done by the Angel Gabriel before c. 8. 18. who touched Daniel and set him vp in his place And so Iunius in his annotations thinketh that this was the angel Gabriel that touched Daniel in the similitude of a man in v. 16. Quest. 27. Who is meant by the Prince of Grecia 1. Some doe here vnderstand by the Prince of Persia and Grecia the euill angels which bare sway in those kingdomes and 1. some thinke that those euill angels did oppose themselues one against another as Hierome saith that the Prince of the Grecians came into Gods presence vt accusaret Persarum principem to accuse the Prince of the Persians that the kingdome of the Macedonians might succeede in place of theirs 2. others thinke that â—his euil angel of Grecia did not so much set himselfe against the angel of Persia as against the people of God seeking to hold them vnder in captiuitie also vnder the Grecians Osiand 3. Rupertus likewise vnderstandeth this place of the euill angels but thus applyeth it that they set the Persians and Grecians together by the eares for about the same time Darius the 3. king of Persia was ouercome of the Grecians and his sonne Xerxes after him comming against the Grecians with an huge armie was constrained to flee away with shame 4. Melancthon saith that the good angels did fight against the euill angels of Grecia which stirred vp the people of Ionia to rebel in Cyrus time who were suppressed by Harpagus But all these are wide for 1. the euill spirits are not said to be Princes of countreys 2. neither are those subtile spirits at variance among themselues 3. and here the Prince of Grecia is brought in as assisting the angel against the Prince of Persia but the euill angels doe not ioyne with the good 2. Some take these Princes to be good angels and these also are of diuerse opinions 1. Some thinke that the prince of Grecia did fight that is the good Angel also of Grecia did reason the case with Gabriel that the Hebrewes should not yet be deliuered and that the Grecians were more to be respected then they Theodoret. 2. Gregorie giueth an other reason because Iudaei aliquid in Graecos commiserant the Iewes had committed somewhat against the Grecians which was obiected by the angel president of Grecia why they should not be deliuered so Gregor lib. 17. moral c. 8. But the Iewes are not found to haue had any dealing at all with the Grecians vntill Alexanders time and the Iewes were deliuered out of captiuitie alreadie therefore that could not now be hindered 3. Some thinke that the angel of Grecia expostulated for the wrongs which the Persians had done vnto the Grecians Oecolamp 4. Some thinke that this angel after he had finished his battel with the Prince of Persia he was afterward to goe against the Prince of Grecia Sa. But how can it be imagined that there should be such expostulating and parts taking among the angels for warres and strife doe arise of naturall desires as S. Iames saith 4. 1. From whence are wars and contentions among you are they not hence euen of your lusts that fight in your members 3. Bullinger thinketh that by the Prince of Grecia may be vnderstood some man of Grecia that appeared in vision as approaching vnto God as by way of aduise or consultation But an angel reporteth this who haue not visions shewed them as men 4. The best sense then is this that by the Princes of Persia and Grecia are vnderstood the kings of the Persians and Grecians with the one the Angel himselfe wil encounter now and the other namely the Prince of Grecia in time to come should be raised vp against him also So two things are here declared by the Angel first that he will goe forth and fight against the Prince of Persia for both Cyrus after the edict for the reedifying of the Temple was reuersed prospered not but was slaine in the Scythian warres and Cambyses likewise fell into great enormities first he caused his owne brother Tanaoxares to be killed beeing falsely accused by Sphendadates the Magician of some practising against Cambyses he made his mother drinke poison and so die he killed his owne sister beeing his wife and great with child his wife Roxane brought forth a child without an head which the wisemen interpreted that he should haue no heire to succeed him in the kingdome At the last he was wounded with his owne sword falling out of his sheath and so died Secondly the Prince of Grecia is armed against the Persians for beside that many valiant captaines of the Grecians were raised vp as Leonides Miltiades Themistocles which put the Persians to the soile in Darius Hystaspis and Xerxes raigne at the length Alexander captaine of the Grecians was stirred vp who ouerthrewe the Persian Monarchie Quest. 28. Of the originall of the Grecians here called Iavan v. 20. 1. Though the
the Iewes in euerie age haue beene called yet the nation hath remained in vnbeleefe still Perer. Quest. 6. What kind of booke Daniel here speaketh of 1. Theodoret taketh this booke for the knowledge of God but there is great difference betweene Gods prescience and the decree of predestination the one is an act of his all-seeing knowledge the other of his will as the Apostle saith Rom. 8. 29. those whom he knewe before he also predestinate to be made like the image of his sonne 2. Iunius seemeth to vnderstand it of Gods immutable decree concerning their preseruation from those troubles but this booke is else where called the booke of life that is of eternall life not in respect of any temporall deliuerance in this life 3. Osiander by this booke meaneth the preaching of the gospell so also Pappus of the booke of the Scriptures that euerie one which beleeueth them shal be saued and deliuered other secret booke of Gods decree Pappus acknowledgeth none non fingendi sunt aliqui occulti libri qui nomina saluandorum conteneant we must not imagine that there are any secret bookes which doe containe the names of such as should be saued But this is a verie corrupt opinion 1. though God neede not any materiall books yet that he hath set downe in his euerlasting decree the number of such as shall be saued and that whosoeuer is not so written in that booke that is appointed of God vnto saluation shall be damned it is euident out of Scripture as S. Paul speaketh of certaine his fellowe labourers Philip. 4. 3. whose names are in the booke of life and Apocal. 20. 15. Whosoeuer was not found written in the booke of life was cast into the lake of fire 2. And that this is in an other booke beside the booke of the Scriptures is also euident for neither in the Scriptures is any mans particular election set downe and the Scriptures are offred vnto all both the elect and not elect but in the booke of life onely are the elect written 4. Euthymius in Psal. 68. 138. saith that there is a threefold booke of the diuine knowledge vnus est vniuersalis c. one is a generall or vniuersall booke wherein all both righteous and sinners are witten which come into this world of which booke speaketh the Prophet Dauid Ps. 139. 16. in thy booke were all things written there is another booke magis privatus more private wherein the righteous onely are written whereof the Prophet Dauid speaketh 69. 28. Let them be put out of the booke of life neither let them be written with the righteous the third booke is that wherein the sinners onely are written as Dan. 7. 10. the iudgement was set and the bookes were opened This tripartite diuision may safely be receiued sauing that the sinners are not said to be written in any booke but not to be written as Apoc. 17. 8. Whose names are not written in the booke of life from the foundation of the world these bookes here opened are bookes of euery ones conscience wherein all mens workes both good and bad are written which bookes are diuers from the booke of life Apoc. 20. 15. See more hereof c. 7. qu. 36. 5. This booke then here mentioned is Gods immutable decree of predestination whereby they are ordained vnto euerlasting saluation whom the lord hath freely elected in Christ Lyranus saith well that this booke is conscriptio electorum in mente diuina the writing of the elect in the diuine minde or knowledge God needeth not any materiall booke but this is a figuratiue phrase taken from the custome of men who vse to write into a booke all that are made free of a citie or corporation as Augustine saith non liber iste Deum commemorat ne obliuione fallatur this booke serueth not to put God in minde least he should be deceiued through forgetfulnesse but this booke is ipsa Dei praescientia c. the prescience of God concerning the elect which cannot be deceiued lib. 20. de ciuitat Dei c. 15. So also Euthymius liber Dei est summa eius scientia scriptura perpetua memoria the booke of God is his high knowledge and the writing is his perpetuall memorie in Psal. 68. Sometime it is called the booke of God simply without any addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the excellencie as in this place sometime the booke of life Philip. 4. 3. and the booke of the liuing Psal. 69. 29. the booke which god hath written Exod. 32. the booke of heauen as Luk. 10. 20. your names are written in heauen and in the Reuelation the lambes booke of life c. 21. 27. It is also called the writing or catalogue of the house of Israel Ezech. 13. 9. So three things are obserued out of these places concerning this booke 1. that God is the writer 2. that the faithfull onely are there written 3. that it is the Lambes booke all there written shall be brought by the Lambe vnto euerlasting life Quest. 7. Why this mysterie of the resurrection is here reuealed plainely to Daniel 1. True it is that the mysterie of the resurrection was shadowed forth and yet darkely in the lawe for the translation of Henoch was an euident proofe thereof and our blessed Sauiour inferreth as much because the Lord is said in the Lawe to be the God of Abraham Izaak and Iacob he is not the God of the dead but of the liuing by which necessarie collection Christ prooueth the resurrection of the dead against the Sadduces Matth. 22. The Apostle also Hebr. 12. 13. sheweth that these mysteries were knowne to the Fathers because they confessed themselues to be strangers and pilgrimes in the earth for they that say such things declare plainely that they seeke a countrey 2. But these deepe mysteries were but obscurely opened in former times to the Israelites the reasons whereof the Hebrewes yeeld to be these two specially 1. because in Moses time when the lawe was giuen there were many which did not beleeue that God created the world and gouerned the same by his prouidence and if Moses had spoken vnto them of the higher misteries they in their weakenesse not being able to receiue such mysticall doctrines would haue reiected them as fables 2. beside then the people were fedde and allured with temporall promises for as yet they had hope of such things to enioy great externall happinesse in the land of Canaan But now when all hope of temporall blessings is cut off and that euen in the land of Canaan such troublesome times are foreshewed to come vpon them now it was verie seasonable to comfort them with the hope of eternall life H. Br. in Daniel Quest. 8 Of the coherence of this comfortable mention made of the resurrection with the former prophesie 1. Porphyrius and Polychronius continuing their interpretation of this prophesie concerning Antiochus by those that sleepe in the dust vnderstand such as fledde into the rockes and caues in