minister in beeing sent abroad into the world to dispatch the affaires committed vnto them other stand by as assistants not beeing sent forth as the other but they attend to know the will of God and to giue direction vnto the ministring spirits And further they assigne the foure higher orders which are Soraphim Cherubim Thrones Dominions to the Angels assistant and the fiue inferiour Angels Arkangels Vertues Powers Principalities to the ministring Angels But whether sort be more in number the assistant or ministring spirits it is not agreed among them Gregorie thinketh that the number of ministring spirits is greatest lib. 17. moral c. 9. Dyenisius Areopagita cited by Pererius is of the contrarie opinion that the higher the Angels are in degree the more they exceede in number Contra. 1. Here is no distinction of the offices of diuers sorts of Angels but onely a description of their office and ministerie they stood before the Lord to minister for so is this phrase of standing vsed c. 1. 19. They stood before the king and the Apostle saith Are they not all ministring spirits which Pererius interpreteth that they doe not all minister immediatly but some immediatly by others but this interpretation is taken away by the words following sent forth to minister Then all the Angels are sent forth to minister as it pleaseth God to employ them they doe not stand still before the Lord as informers of the rest 2. This difference then of Angels some ministring some assistant beeing taken away the other question is superflous which should exceede the other in number 3. And concerning those nine orders of Angels it is but a curious conceit those seuerall names doe shew that there are degrees and diuersitie of gifts among the Angels but so many distinct orders can not thereupon be granted See more hereof Synops. Centur. 2. err 1. 5. Controv. The glorious persons of the Trinitie are not to be represented by any image v. 9. The Auncient of daies did sit From this place the Romanists inferre that it is no more inconuenient to picture and expresse by image the Trinitie or any person thereof as they did sometime appeare then it was for them so to appeare But there is great difference betweene the appearing of the Trinitie in some visible shape as God the father as an auncient man the Sonne in the shape of a young man and the holy Ghost in the likenes of a doue and the picturing of them 1. The one was Gods speciall dispensation but the other is forbidden to make any image to be worshipped 2. this apparition did not continue but eftsoone vanished away but pictures are permanent and so are dangerous 3. the apparition was made onely to the Prophet here but pictures are seene and beheld of all which are in danger to stumble at them the argument then followeth not because it pleased God so to appeare therefore he may be so described and pictured 4. the apparition was a figure of Gods speciall presence but so is not an image God is not declared thereby more to be present then where there is no image at all 6. Controv. Against the Vbiquit aries which hold an omnipresence of Christs humanitie v. 14. And he gaue him dominion and honour Hence the Lutherans would inferre that the very essentiall power of the deitie is communicated vnto the humane nature and so consequently this propertie to be euery where and in all places at once Contr. 1. They imagine that this power was giuen onely to the humane nature of Christ whereas it was giuen vnto his whole person in respect of the office of his Mediatorship this dominion was giuen to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man 2. Whereas this great power they would haue giuen by Christs diuine nature to his humanitie it is euident out of the text that it was giuen by the Auncient of daies vnto the Sonne of man 3. And because in the text it is called an euerlasting dominion they hereby vnderstand that dominion which was without beginning and shall be without ende whereas this dominion giuen vnto Christ God and man had a beginning with his incarnation but shall haue no ende and this is euident v. 27. where this kingdome which is communicated vnto the Saints the members of Christ is also called euerlasting yet that kingdome hath a beginning Polan 4. Beside that which is finite can not be capable of that which is infinite the humane nature then of Christ can not receiue the infinite power and omnipotencie of the deitie Pappus answereth that although in it selfe it be not capable yet by the power of God to the which nothing is impossible it may be made capable of that infinite power and glorie Contr. Gods power indeede is infinite and he is able to doe more then he doth or will the question is not of Gods power but of his will and purpose which is that our blessed Sauiour as he hath assumed our very flesh with the naturall properties thereof so he should reteine them still as the Apostle calleth him the man Iesus Christ 1. Tim. 2. 5. 5. Those things which are peculiar and proper vnto a thing can not be communicated really vnto an other thing without the destruction thereof it is proper to the diuine nature to be infinite omnipotent omnipresent and to the humane to be finite and in one place at once if now the humane nature should become infinite omnipotent omnipresent it should loose the properties of the humane nature Pappâ—â— againe answereth that there may be a reall communication of properties without the destruction of the thing as yron made redde hoate keepeth the properties of yron still as the thickenesse the heauinesse and such like Contra. 1. The properties of the fire are not communicated really to the yron but certaine effects onely for if the yron had the very propertie of heate it would continue hoate still the fire beeing taken from it and if the fire should impart the properties of lightnesse to the yron it should be no more heauie but the very nature thereof would be changed 2. Like as then the bodie as long as it liueth is animated by the soule beeing quickned with agilitie vital spirits and heat yet the soule communicateth not the essentiall properties thereof vnto it so the humane nature of Christ is glorified and in a manner deified by the God-head yet each of the natures reteine their essentiall properties still 7. Controv. That diuturnitie and long continuance without interruption is no infallible note of the Church v. 14. His dominion shall be an euerlasting dominion Bellarmine inferreth from hence that the Church is discerned and knowne by the durable state and continuance thereof Contra. This is spoken of the spirituall and inuisible kingdome of Christ begunne in this life and perfected in the next It followeth not because the Vniuersall Catholike Church of Christ which is not alwaies visible in the world is perpetuall that a particular visible
then one should as well haue such dreames as an other for in the time of rest euery mans soule is free from the busines of the day 4. Porphyrius thinketh that the notions which are naturally in the soule which it brought with it into the bodie are the causes of dreames which notions shew more freely in the night then in the day But Christian religion acknowledgeth no such former notions or pre-existence of the soule before it came to the bodie for the Lord formeth the spirit of man within him Zachar. 12. 1. 5. Synesius maketh the phantasticall part of the soule to be the cause of dreames that as the representations of diuers things are raised in the phantasie so the soule thereupon conceiueth dreames and therefore Pythogoras going to bed vsed to fall asleepe with the sound of the harpe and so prepared himselfe to haue quiet and pleasant dreames But yet the cause appeareth not why such imaginations and representations should be raised vp in the phantasie the phantasie affecteth the soule but how commeth the phantasie to be so affected first 6. Hippocrates maketh two causes of dreames the diuine and supernaturall instinct which is infused of God and the naturall disposition of the bodie for as the humours are affected if there be emptines or fulnesse or any distemperature in the bodie the dreames are answerable But as these are the true causes of diuine and naturall dreames so of other dreames other causes must be found out Hippocrates then toucheth the true causes of some but not of all dreames 7. Gregorie maketh sixe causes of dreames 1. the fulnes or emptines of the bodie 2. the diuâ—ne cogitations 3. the illusion of Satan 4. the illusion of Satan and mans thoughts together 5. the diuine reuelation 6. the diuine instinct and humane thoughts concurring together But as Hippocrates alleadged not all the causes so Gregorie maketh more causes then he needeth as now shall be shewed 8. As then there are fowre sort of dreames as hath beene before declared Quest. 42. so there are fowre causes of the same 1. Naturall dreames proceede of naturall causes as cholerike men dreame of fire phlegmatike of water melancholike men of darknes and blacknes and any distempered humour or affected part of the bodie often raiseth a dreame agreeable as Galen reporteth of one that dreamed that one of his legges was made of stone and presently after he was taken with a palsie and nummenesse in that legge And Plinie writeth how P. Cornelius Ruffinus in his sleepe thought that he suddenly became blind and when he awaked he was blind in deede 2. Of humane dreames humane affaires are the cause which leaue a strong impression in the minde whereby such like dreames are engendred in the night as the thoughts were in the day so mariners dreame of the sea and fish husbandmen of the fields shepheards of their sheepe of this kind was Hannibals dreame who hauing now swallowed Italie in his desire as he transported his armies from Spaine thither he had a dreame wherein he saw a most hideous serpent destroying and deuouring all where he went this dreame was answerable to his desire and seemed to issue forth of his former thoughts 3. The third sort of dreames is Diabolicall which Satan casteth into mens mindes to seduce and deceiue them and of these the Deuill is the author who is the third generall cause of dreames for if some dreames were not caused by Satan why should the Lord condemne such dreamers of dreames which should goe about to seduce and deceiue the people Deut. 13. 1. Of this kinde may be thought Alexanders dreame to haue beene who comming to Ptolome the next king of Egypt after beeing sore wounded by a venemous dart and of that wound like to die fell asleepe by him and in his sleepe saw a serpent bringing a roote in his mouth shewing the place where it grew whereby Ptolome was healed These Sathanicall dreames are of two sorts for some of them doe prognosticate of things to come which Sathan can foretell two waies either by naturall causes he can foresee the euents or he doth foretell such things as he knoweth he is permitted of God to doe the other kind of Diabolicall dreames tendeth to the inciting and stirring vp of men to sinne as murder lust or other vngodlines 4. The fourth cause of dreames is God himselfe who by dreames and visions in the night diuersly instructeth men and teuealeth vnto them things to come ex Perer. Quest. 46. How Diabolicall and Diuine dreames may be discerned 1. Diabolicall dreames are discerned 1. by the matter if they be vnchast and vncleane dreames prouoking vnto any vice or impietie 2. by the ende if one shall haue a reuelation in a dreame of things to come whereof there is no profitable ende but onely the feeding of mens curiositie or the maintaining of superstition 3. by mens persons also a coniecture may be made as if vncleane and corrupt dreames be offered vnto godly and righteous men therein they are to suspect the craft of Satan that he goeth about to assault and tempt them 2. Concerning Diuine dreames they are two waies principally discerned by the excellencie of the matter as when things to come are reuealed the knowledge whereof onely belongeth vnto God or the Lord discouereth mans secret thoughts which he onely can descrie the other way is by the illumination of the minde when the Lord doth so euidently reueale himselfe vnto the soule and minde of man that he nothing doubteth of the author of those dreames but knoweth assuredly that the Lord spake vnto him in a dreame such were the dreames which Abraham Ioseph Daniel Paul had for like as naturally the soule hath light to discerne of the first notions and principles so the minde in this case is illuminate to acknowledge the diuine instinct 3. In diuers manners and to diuers purposes doth the Lord speake vnto men in dreames 1. sometime he terrifieth and feareth them as he staied Abimelek and Laban by fearefull dreames that they should doe no hurt the one to Abraham the other to Iaakob 2. sometime the Lord encourageth men by dreames to enterprise some great worke as he did Gedeon Iudg. 7. 9. 3. he admonisheth some by dreames what they should doe as Paul Act. 16. and Ioseph Matth. 1. 4. God instructeth by dreames concerning things to come as he did in Pharaohs and Nabuchadnezzers dreames 4. And as the endes and purposes are diuers why the Lord sendeth dreames so also the kinds are diuers 1. some diuine dreames are plaine and manifest and neede no interpretation such were the dreames of Ioseph of the starres and the sheaues 2. sometime God speaketh with them himselfe in their dreames as with Abimelech Gen. 20. sometime an Angel appeareth as to Ioseph Matth. 1. sometime a man as to Paul Act. 16. 3. sometime God sendeth dreames not expected or desired such were Pharaohs and Nebuchadnezzers dreames sometime they are first craued and
aduantage but to seeke the welfare of the people of God as Daniel here doth 2. that they defile not themselues with the superstitious and idolatrous vsages in such places as these three in the next chapter beeing chiefe officers yet refused to worship the kings golden image 2. And as it is lawfull to enioy such places of honour so it is not inconuenient for kings to set sometime strangers in place of gouernement such as for their wisedome and pietie are fit but not to that ende to make a pray of such places of gouernement 4. Places of doctrine 1. Doct. That God onely hath the knowledge of things to come Vers. 11. There is none that can declare it except the gods Hierome hence inferreth that euen in the opinion of the wisemen and Soothsayers of Babylon none hath the knowledge of things to come but onely God by the which it is euident that the Prophets foretelling things to come spake by the spirit of God Bulling By this argument the Prophet sheweth the vanitie of the Idols of the heathen and conuinceth them to be no gods Isay 41. 23. shewe the things that are to come hereafter that we may knowe that yee are gods 2. Doct. Of the immortalitie of the soule Vers. 4. O King liue for euer These heathen men voide of the true knowledge of God in wishing eternall life vnto the king doe shewe their opinion of the immortalitie of the soule which shall further be prooued 1. by the testimonie of Scripture 2. by the demonstration of reason 3. and by the euidence of forren and heathen witnesses 1. The Scripture plentifully testifieth that the soule liueth after it is separated from the bodie as in that the Lord calleth himselfe the God of Abraham Isaac and Iaacob long after their death Exod. 3. 6. whereupon our Sauiour inferreth that he is not God of the dead but of the liuing So Elias prayed vnto God to haue his hostesses child restored to life in these words I pray thee let this childs soule returne vnto him againe 1. King 17. 22. his soule then was aliue for otherwise it could not returne to his bodie Salomon saith that the spirit returneth to God that gaue it Eccle. 12. 7. In the parable Luk. 16. the soule of Lazarus was carried by the Angels into Abrahams bosome 2. 1. Seeing God is most iust and will recompence euerie man according to his life the righteous shall haue reward and the wicked punishment which is not alwaies seene in this life it must needs be that God should execute his iustice in another life 2. Seeing vertue which is in the minde is immortall the subject also thereof the soule must also needes be immortall 3. And the soule beeing not subiect to corruption is consequently immortall for that which is incorruptible is immortall 4. All things haue a place of rest as the center is vnto bodies the soule is restlesse in the bodie and neuer is at quiet if then it should not haue a place of rest elswhere it should be more miserable then any other creature 5. And how could the soule thinke of things immortall or desire them if it were not it selfe immortall 3. By these reasons and such like the heathen beeing perswaded beleeued the immortalitie of the soule as Antiochus in his epistle to Lysias that beginneth Since our father is translated to the gods c. 2. Macchab. 11. 23. In the funeralls of such Romane Emperours as had deserued well of the commonwealth they vsed to set an eagle and to put fire vnder which the eagle feeling soared aloft whereby was signified that the soule or spirit ascended vp into heauen Herodian Pythagoras and Thales Milesius were strong maintainers of the immortalitie of the soule likewise Plutarkain epistol consola and Seneca lib. de morte immatura Euripides held coelos esse aeterna animarum domicilia that the heauens are the eternall houses of the soules Many such like testimonies and examples might be brought from the heathen to this purpose 3. Doctrine Of the vanitie of Soothsayers Vers. 4. Shew thy seruants the dreame and we shall shewe thee the interpretntion These foolish Soothsayers promise much vnto the king but they were able to performe nothing for afterward cap. 4. when the king told them his dreame they could say nothing so they are liberales in verbis c. liberall in words but they can not performe that which they promise It is euident then that there is no art or certaine rule to interpret dreames or to coniecture of things to come but it is an extraordinarie gift that commeth from God Po. So the Lord saith by his Prophet Isay 44. 25. I destroy the takens of the Soothsayers and make them that coniecture fooles c. 4. Doctrine Of the mutabilitie of Princes fauours Vers. 12. He commanded to destroy all the wisemen of Babel Nebuchadnezzar who had before highly rewarded the wisemen and greatly fauoured them now in his rage without any iust cause commandeth them to be slaine such small certaintie there is in the fauour of Princes Dauid at his first entertainement was in Sauls fauour but not long after he hated him as much wen he returned from the slaughter of Goliah Ioseph at the first was much fauoured of Potiphar but vpon the false suggestion of his wife he soone cast him out of his fauour Alexander the great made great account of his friends Parmenio Philotas Clitus Calisthenes but in the ende he so hated them as that he would neuer be reconciled vnto them but killed them therefore the Prophet Dauid saith it is better to trust in the Lord then to haue any confidence in princes Pintus 5. Doct. The sentence of death ought not hastily to be executed Vers. 15. Daniel said why is the sentence so hastie from the king Daniel findeth fault with the hastie execution of the kings sentence shewing that in such cases long deliberation should be vsed and great aduisement taken This was the error of Theodosius the Elder who when one of his gouernours was slaine in a commotion at Thessolonica commanded a great number of the people to be put to the sword for which his bloody fact he was excommunicated of that couragious and religious Bishop S. Ambrose Theodoret lib. 5. Tripart 9. Polan 6. Doctrine Of Gods prouidence Vers. 21. He changeth the times and seasons This is an euident place to shewe that things are not gouerned by chance in the world but ruled by Gods prouidence Meminerimus in tot mutationibus c. fulgere Dei prouidentiam c. let vs remember that Gods prouidence shineth in so many mutations and changes in the world c. Caluin If things that seeme so vncertaine as times and seasons the change of weather the variable disposition of the ayre be yet directed by Gods prouidence then all other things must depend of the same cause This alteration cannot be altogether ascribed to nature for naturall causes worke certainely and orderly and to chaunce much
a noble man the first time he should pay 25. ducats the second 50. the third time that he offendeth nobilitatum perdat he should loose his nobilitie If he were a common person he should be imprisoned if he offended more then twice he was to be enioyned to stand one whole day before the Church doore if yet he continued in the sinne of blasphemie ad perpetuos carceres vel ad triremes damnetur let him be condemned to perpetuall prison or to the gallies 40. Quest. Whether the three last verses doe belong vnto this second chapter v. 31. Nabuchadnezzer vnto all people nations and languages c. The vulgar Latine following the Septuag so also Pererius doe make these three last verses part of the third chapter some also of the Hebrewes doe the like But they are better referred vnto the historie of the next chapter as Iun. Vatab. Calvin Oecolampad Pellican Osiand Bulling so also Lyran. gloss ordin Hugo Cardin. doe thinke that this Epistle was written by the king after the Lord had humbled him and depriued him of his vnderstanding and afterward restored him againe as it followeth in the next chapter the reasons for proofe herof are these 1. Because the style and manner of writing in the first person the epistle beginneth thus Nabuchadnezzer king To all people c. and v. 32. I thought it good agreeth with the first words of the next chapter I Nabuchadnezzer c. 2. He intendeth to declare the signes and wonders which God wrought toward him such as specially concerned him and none did more particularly touch him then his transformation into the life of a bruit beast 3. If this epistle should not haue coherence with the narration following it should be much imperfect for he saith I thought good to declare the signes and wonders and yet he declareth none if this epistle should not haue relation to the next chapter Seeing then that these 3. last verses are a part of that chapter the questions here arising shall be there handled 4. The places of doctrine 1. Doct. That the godly haue alwaies some enemiâ— or other to encounter with v. 1. Nebuchadnezzer the king made an image of gold c. Many are the aduersaries and diuers the assaults and combates which are opposed to the faithfull their enemies are cither internall which is their owne corrupt concupiscence whereof S. Paul speaketh Rom. 7. 23. I see an other law in my members rebelling against the law of my minde or externall which are enemies spirituall and inuisible as Sathan with all his temptations as S. Paul saith We wrastle not against flesh and blood but against principalities c. against spirituall wickednesses Eph. 6. 12. or enemies visible which are either Gentiles and idolaters or heretikes and schismatikes as the Apostle saith he was in daunger among the Gentiles and among false brethren 2. Cor. 11. 26. 2. Doct. Of the manner of accusation which the wicked lay in against the seruants of God v. 8. That same time came men of the Chaldeans and grieuously accused the Jewes 1. As the Chaldeans were the first that gaue counsell to the king to make this image to entrappe the faithfull Iewes so it is the guise of the enemies of Gods Church to lay stumbling blocks before the seruants of God and to make lawes to entangle them as they practised against Daniel c. 6. 2. They are readie to take any occasion to accuse them as the Chaldeans here 3. They omit no time they vse all speed and opportunitie to prosecute their wicked enterprise as the Chaldeans came the same time and houre and made their complaint 4. They are flatterers and make Princes beleeue that they are very obseruant of their lawes and pray for their prosperitie as here they wish the king may liue for euer whereas they doe onely make a way hereby to worke more mischiefe 5. They doe set themselues specially against poore strangers and make them odious by their countrey as they say v. 12. There are certaine Iewes 6. They accuse them of vnthankfulnes mutinie and rebellion as these Chaldees doe here v. 12. and it is the vsuall accusation against the seruants of God as though they were contemners of the lawes and decrees of Princes 3. Doct. That God is one v. 12. Neither will they serue thy gods c. The Gentiles brought in an infinite number of gods Hesiode saith that they worshipped 30. thousand gods the same also is testified by Eunomius lib. de falsit or aculor Tertullian in Apologet. alledgeth out of Marcus Varro that they had thirtie gods called by the name of Iuppiter 1. But the Scripture euidently testifieth that God is but one as Deut. 6. 4. Heare O Israel the Lord our God is the Lord onely Deut. 32. 39. Behold heare O Israel for I am he and there is no gods with me Psal. 86. 10. thou art great and doest wondrous things thou art God alone Isa. 45. 5. I am the Lord and there is none other there is no God beside me 2. yea the Philosophers and wise men among the heathen though the vulgar sort worshipped a multitude of gods did hold that there was but one beginning of all things as Trismegist 4. dialog Pymandri saith Vniuersum mundum verbo non manibus fabricatus est opifex c. that one workeman made all the world with his word not with hands Orpheus in his verses calleth God protogonâ—â— the first begotten that nothing was before him and that all things were created by him Iustinus Martyr alleadgeth out of the verses of Sybil vnus Deus solus c. that there is one God alone vnbegotten omnipotent inuisible Sophocles both a Philosopher and a Poet doth affirme the one God to be the creator of the world so Thales Pythagoras Socrates Plato Chrysippus did all affirme that there was one God whome they called a diuine Spirit and as it were the soule of the world And it is said of Aristotle that when he was at the very point of death he cried out causa causarum miserere meâ— O thou cause of causes haue pitie on me And they were induced thus to thinke by these and such like reasons 1. Because they saw that in a Commonwealth the Monarchicall state was the best in a kingdome one Prince in an armie one generall in a shippe one gouernor in a beehiue one master-bee so in the world there is one chiefe Ruler and moouer of all things 2. God is an infinite spirit but one infinite thing can not stand with an other 3. God is loue vnitie concord but where many gods are there is varietie not vnitie discord not peace 4. Like as in the bodie though there be many and diuers parts there is but one soule the fountaine of life and motion in the bodie so is it in the greet world 4. Doct. We must be resolute in religion v. 16. We are not carefull to answer thee in this matter These three holy men could not be neither by
things most deare and precious but this is a forced and wrested sense for the text speaketh euidently of the deliuering of the persons of men not of any other pretious things 2. it is sufficient saith he to vnderstand some of these onely to haue had sonnes and daughters though not all c. But Daniel by this text can be no more denied to haue had sonnes and daughters then either Noah or Iob yet I confesse that this beeing but a supposition and conditionall speach that if these three Noah Iob Daniel were in the middest of it they should deliuer neither sonne nor daughter doth not necessarily conclude that Daniel had sonnes and daughters yet he might haue both 3. Now howsoeuer it was for his virginitiâ— certaine it is he was no Eunuch as Lyranus and Carthusianus and Pintus inferre vpon these words ver 4. they must be children without blemish which collection though Peâ—â—â—â—us mislike yet it may be warranted Leuit. 21. 20. where this verie kind of defect in the secret parts is counted among other blemishes And whereas Perer saith that they were onely to respect the outward comlinesse and beautie which he saith is held longer to continue in Eunuchs I rather thinke with Lyranus taliter castrati sunt male gratiosi etiam in facis that such as are depriued of their vitilitie haue for the most part lesse grace in their countenance Quest. 21. Who are vnderstood here by the Princes 1. The word is partemim which R. Ioseph Kimhi would deriue of the word Perath which was the name of the great riuer Euphrates and that thereby are signified the Princes of the region about Euphrates but this agreeth not to this place as Caluin noteth for these princes were of Iudah whose children were taken they inhabited not neere Euphrates 2. Some deriue the word of Pharah to fructifie and encrease noting such as were truely noble and excelling others some of Parath which signifieth to deuide because the Magistrates and Iudges which decided controuersies were of the nobler sort 3. Some rather thinke that it was a strange word taken vp in the Chalde tongue Mercer Iunius coniecture in that parthani may come of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it generally signifieth the first chiefe or principall men 4. The Latine interpreter it expresseth by the word tyrannorum the seede of the tyrants but that word howsoeuer at the first in the Greeke tongue it was vsed in the better part to signifie great and excellent men yet now it is applied vnto such which are cruell gouernours and are vsually called tyrants thereforre it is no fit word to expresse the sense here 5. The Septuagint retaine it as a proper name and title of dignitie Pharthammin but that is not like for the Princes among the Persians were so called Ester 1. 3. there were not the like titles of honour among the Iewes which were among the Persians I therefore preferre before the rest the opinion of Mercerus and Iun. Quest. 22. VVhy the children of the Princes and Nobles were taken captiues The reasons hereof may be these 1. the king herein shewed his triumph and victorie in carying away the more principall mens sonnes 2. And because such hauing had noble education and not trayned vp as the vulgar sort were meetest to attend vpon the king to the which ende he sorted them out from the rest 3. And this might be his policie also herein that these principall mens sonnes beeing brought vp with the king of Babel and so instructed in the manners and religion of the Chaldeans might thereby haue their hearts and affections enstranged and alienated from their countrie 4. And he might haue further this purpose therein to kepe them as pledges and hostages the better to containe the Iewes in obedience and subiection Caluin Quest. 23. How the Lord performed his promise to Dauid that his kingdome should be established for euer 2. Sam. 16. seeing Iehoiakim was giuen into Nebuchadnezzers hand 1. We must consider that the promise in respect of Dauids temporall seede was conditionall that the Lord would make sure the kingdome so long as they continued in obedience but if they brake the condition the Lord was not tied to make good his promise 2. Yet the spirituall kingdome in the Messiah which was of the seede of Dauid according to the flesh shall remaine for euer without any condition or exception 3. And although Iehoiakim were giuen into Nebuchadnezzars hand yet the kingdome well nigh continued after this 20. yeares in Dauids posteritie and the Lord by degrees did proceede to take away the scepter from Iudah which for Dauids sake he would haue continued still if they would haue taken any warning 4. But it must not be thought that Gods purpose and promise to Dauid was changed and ouerturned by any superior power and euen Nebuchadnezzar herein was the minister of God to execute his iudgements for it is saide that the Lord gaue Iehoiakim into his hand v. 2. Polan Quest. 24. Whether it were lawfull for Daniel to be taught the learning of the Chaldeans v. 4. And whome they might teach the learning c. Though among the Chaldeans there were curious and superstitious artes for both iudiciarie Astrologie and Genethlialogie the casting of mens natiuities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuination by the dead are held to haue beene inuented by the Chaldeans yet they had other profitable sciences as Astronomie Geometrie and other liberall arts which Daniel might safely learne as Moses was brought vp in the knowledge of the Egyptians whose superstitious inuentions notwithstanding he abhorred and if Daniel refused to be defiled with their meats which were but for the bodie much more did he take heede not to haue his soule defiled with superstitious inuentions Calvin Quest. 25. Of the Chalde language and the difference betweene it and the Hebrew 1. The Chaldeans called in Hebrew Chasdim had their originall from Arphachsad the sonne of Sem the Chaldeans at the first comprehended the Hebrewes also for Heber the sonne of Selah the sonne of Arphacsad was the father of the Hebrewes and Abraham the Hebrew was borne in Vr of the Chaldees 2. At the first the knowledge of God did flourish among the Chaldeans till idolatrie and superstition encreasing it pleased God to single out Abraham in whome the true religion should be preserued 3. The most auncient tongue was the Hebrew which was preserued in Hebers familie and so descended to Abraham who also because he liued among the Chaldeans could speake the language of that nation 4. But seeing Daniel here beeing an Hebrew borne was to be taught the Chalde language then Philo is deceiued who thinketh the Chalde and Hebrew to be all one 5. Neither was the Chalde and Syrian tongue the same which is the opinion of Mercerus so thinketh also Hugo Cardinal following the ordinarie Glosse some thinke that the Syrian tongue differed not much from the Chalde but was the more eloquent
seasons when he should inspire men 3. There are then naturall dreames which may be obserued for a mans health by such Physitians doe iudge of the distemper of the humours and of inclination to diseases there are also other humane dreames wherein mens infirmities doe shew themselues and so thereby perceiuing what vices they are subiect vnto they may be admonished to amend them such dreames may lawfully be obserued which tende either to the health of the bodie or the soule But diuine dreames are most worthie of obseruation of all other whereby the Lord doth often signifie his will concerning things to come which kind of dreames cannot be interpreted but by the same spirit wherby they are sent as Daniel saith to the King The secret which the king hath demanded can neither the wise the Astrologians the Inchanters and Soothsayers declare vnto the King but there is a God in heauen which reuealeth secrets c. 2. 27 28. Quest. 51. Whether in diuine dreames there is a free vse of reason and the will and the same acceptable to God 1. Pererius thinketh that in such dreames and visions there is soluta vis rationis but not perfectus liberi arbitrij vsus a free vse of reason but not the perfect vse of freewill for to that there is required the libertie of all the senses and powers that then homo should be Dominus sui Lord of himselfe 2. Contra. 1. In that sense man hath no perfect vse of free will neither waking nor sleeping to be as Lord of himselfe to euill mans will is free but he cannot bonum agere nisi à bono agatur doe any good vnlesse he be drawne thereunto of God which is good 2. but the vse of the reason and will is otherwise as free in such visions and dreames as when men are waking for the soule and vnderstanding sleepeth not neither is bound in sleepe but the sense onely And this notably appeareth by that heauenly dreame and vision which Salomon had 1. King 3. 5. wherein both God first bid Salomon aske what he would and he asked wisedome and God approoued this his petition and actually gaue him his request and all this was done while he was asleepe Salomon could not haue made such request of God nor the Lord accepted it if it had beene a fansie and imagination onely in his sleepe But to this diuers answeres are made 1. Pererius saith that Salomon had before made that petition vnto God for wisedome which his petition the Lord approoued in his sleepe not because it was made then but before But no such thing in extant in the text of any former petition the first motion and occasion was giuen by the Lord himselfe who said to Salomon in his dreame Aske what I shall giue thee and thereupon he made his request for wisedome 2. Tostatus hath an other answer which Pererius rather approoueth then the former that whatsoeuer is said there to be done non revera sed per imaginariam tantum dormientis visionem esse factum was not verily done but in the imaginarie vision of Salomon beeing asleepe But this cannot be admitted imaginarie petitions are not accepted of God and they onely haue imaginarie effects but here Salomon was verily endued with wisedome euen in his sleepe for presently after he waked he perceiued that it was a diuine dreame and felt himselfe encreased with that excellent gift of wisedome which immediately after he put in execution 3. Therefore it may safely be held that this was more then a simple dreame for dreames are but representations of things past present or to come but here there was an actuall collation of that which was shewed in the dreame It was therefore both a dreame and a vision concurring with the dreame a dreame it was because it fell out in sleepe but in this dreame Salomons soule had free conference with God in which respect it may be said to be a vision Quest. 52. vers 21. How Daniel is said to haue beene vnto the 1. yeare of king Cyrus 1. Some thinke that this is to be vnderstood of the time of Daniels prophecying Theoderet so also Caluin among the Assyrians and Chaldeans agnitus erat pro summo propheta he was taken for a great prophet but this cannot be the meaning for he had some propheticall visions in the 3. yeare of Cyrus cap. 10. 1. 2. Much lesse can it be referred to the time of Daniels life as Pellican seemeth to thinke for he liued to the 3. yeare of Cyrus how long after it is vncertaine vpon which reason Hierome resolueth non vitae illius tempus accipiendum est the time of his life cannot be here taken 3. Osiander thinketh that hereby is signified that â—e liued and continued so long that he saw to his great ioy the returne of his people out of captiuitie which was in the 1. yeare of Cyrus This indeede is most true but in this place mention beeing made of Daniels standing before the king that is his ministring in the Court there is more vnderstood then simply his continuing and remaining vntill that time 4. Vatablus giueth this exposition that so long he was minister in aula regis a principall officer in the kings Court but so was he afterward also a chiefe gouernour vnder Cyrus c. 6. 5. Lyranus thinketh that hereby is signified the honour and glorie of Daniel in regno Chaldaeorum Persarum in the kingdome both of the Chaldeans and Persians but the words vnto the first yeare of Cyrus are exclusiuely rather then inclusiuely to be taken as though that time determined the space here set 6. Therefore the purpose and intent of these words is not to shewe the tearme when Daniels prophesie or state in honour ended but to signifie that during all the time of the Chaldean Monarchy he continued in great honour and reputation in Babylon and Chaldea postea à Dario in Medos translatus est afterward he was translated by Darius vnto the Medes Hierome Iun. Polan and among them also he was in great honour But from the time that he first stood before Nebuchadnezzar and serued him he was in estimation all that kings dayes and in the raigne of Evilmerodach his sonne and of Balthazar 's his sonne though it may seeme that he was not altogether so much set by in Balthazar time as before Osiand 4. Places of doctrine 1. Doct. vers 2. The translating of kingdomes subduing of cities is ordered and disposed by God Vers. 2. And the Lord gaue Iehâ—iakim c. into his hand c. which sheweth that all things are ruled and gouerned by Gods prouidence that kings and princes states cities and common wealths are in Gods hand to alter and turne them as it seemeth best to himselfe whereof we may make a double vse for as it is to our comfort that we are in Gods hand and vnder his protection so in that he deliuereth the impenitent into the hands of Tyrants by them to be corrected and chastised
Regi Daniel summi creatoris notitiam insinnaret plebs in seruitute captiuitate posâ—a aliquod solatium haberet c. this was done that both Daniel might insinuate to the king the knowledge of the high Creator and that the people beeing in seruitude and captiuitie might haue some helpe and comfort Quest. 37. vers 31. Of the vision which the King sawe in his dreame the manner and parts thereof First Daniel rehearseth the kings dreame what he sawe and then he giueth the interpretation thereof from vers 36. to ver 45. The vision consisteth of two parts of the image which the king sawe in his dreame to v. 34. and then of the stone which broke it in peices ver 34. 35. The image is described first by the adiuncts then by the matter The adiuncts are fiue 1. it was but one 2. it was great 3. glorious and excellent 4. it stoode before him 5. it was terrible The matter was either distinct as the head of gold the armes and breast of siluer the thighs and bellie of brasse the legges of yron or else mingled together as the feete were part of yron part of clay Then followeth the description of the stone by fixe arguments 1. of the place it was taken out of a mountaine which though it be not expressed here is supplied ver 45. 2. of the manner it was cut out without hands 3. by the effects it brake the image in peices 4. by the euent the image became as nothing it was as the chaffe which the winde carrieth away 5. by the adiunct it became a great mountaine 6. by the effect it filled the whole earth 2. This vision representeth two kingdomes the image the earthly and the stone the heauenly in the earthly 4. things are obserued 1. the varietie of administration and great difference of gouernement in respect of time and place 2. the great pompe and glorie 3. the terrour and tyrannie 4. the vncertaintie and mutabilitie In the spirituall kingdome of Christ 4. things are also expressed 1. the beginning thereof from heauen 2. the administration thereof not by any humane or worldly meanes 3. the encrease thereof through the world 4. the continuance thereof for euer when all other earthly kingdomes and regiments shall be dissolued Quest. 38. Of the diuerse kinds of signes of things to come and of which kind this image was The Lord vseth 4. kind of signes to foreshewe and signifie things to come 1. the first is of those which are onely signes and serue to no other ende then to shadowe forth things to come such were the signes shewed vnto the Prophets in visions and dreames 2. There are signes which are not onely types and figures of things to come but serue also to other purposes such were the ceremonies of Moses law which were shadowes of sprituall things but had also their present vse seruing as rites and ceremonies of the lawe 3. Some signes did signifie something which was presently done and effected as Naamans washing of himselfe seuen times did betoken that he was in that instant cured of his leprosie 4. Some figures did not onely shewe a present effect but did also shadowe forth some more excellent worke afterward to be effected as the blowing of the trumpets of rammes hornes about the walls of Iericho did not onely assure them of the present subuersion and ouerthrow of Iericho but it signified the ouerthrow of idolatrie by the preaching of the Gospel so the setting vp of the brasen serpent did not onely giue present health of bodie to them that looked vpon it but it did also promise spirituall health of soule to all which with the eyes of faith should behold Christ now this vision which Nabuchadnezzer saw was of the first kind it was a meere signe seruing to no other purpose then to signifie and shew vnto the king what should come to passe afterward Perer. 39. Quest. What kingdomes of the earth are not comprehended in this vision 1. Those kingdomes which were alreadie destroyed as the Assyrian Monarchie whose chiefe citie was Ninive are not contained in this propheticall vision hic agitur de rebus futuris this vision chiefly concerneth things to come Calvin 2. The petie and smaller kingdomes of the world are omitted as of the Sycionians Athenians Lacedemonians Lydians which though they were flourishing kingdomes and had command ouer the countries next adioyning yet they had not such vniuersall dominion as the great Monarchies of the Chaldeans Persians Grecians had 3. Such Monarchies and kingdomes are here described which had some coherence and dependance with and of the other the ruine of the one was the raising of the other as the Persian Monarchie subdued the Babylonian the Greekes the Persian therefore the great and flourishing kingdomes of the Scythians Egyptians Carthaginians are exempted which had not that succession one to another as the great Monarchies of the world had 4. Those great kingdomes are onely here decyphered which ruled in the world till Christs comming who was the stone cut out of the mountaine without hands therefore the kingdome of the Gothes and Vandals Saracens and Turks which haue risen vp since Christs beeing in the flesh are without the compasse of this vision Perer. 40. Quest. Why the Chaldean Monarchie is compared to the head of gold v. 38. Thou art this head of gold 1. Thou and thy succession for this is not onely vnderstood of Nabuchadnezzers person but of his sonnes Euilmerodach and his sonne Balthazar who succeeded him vnder whose raigne the Chaldean Monarchie flourished for the space of 70. yeares And that not onely Nabuchadnezzer but the rest of his successors are here comprehended is euident Ierem. 27. 7. where the Prophet saith All nations shall serue him and his sonne and his sonnes sonne 2. He is compared to the head because the Babylonian Empire was primum temporum ordine the first in order of time as the head in the image was the first part thereof Iun. 3. It was likened to gold 1. propter maximas divitias because of their great riches Lyran. and abundance of gold in which respect it is called golden Babylon Hug. Card. 4. Because their gouernment was more tolerable toward the people of God though hard enough yet it was more equall then the regiment of the Persians in generall 5. Beside beeing compared with the rest it was more golden-like in respect of their flourishing peace for after that Nabuchadnezzer had subdued the nations round about that Monarchicall state enioyed tranquilitie and peace 50. yeares twentie yeares of Nabuchadnezzers raigne and thirtie yeares vnder Evilmerodach his sonne Bullinger 6. So in this short sentence Thou art the head of gold there are as many figures as words 1. Thou that is thy kingdome as v. 39. it is said After thee shall rise an other kingdome that is after thy kingdome not after his death 2. Thou art that is signified and represented by this head of gold as the Apostle saith The
not the Romane Empire but the kingdom of the Seleucians in Syria and of the Ptolomies in Egypt as hath beene prooued at large before qu. 49 50. 2. the kingdome of Christ here prophecied of is not his second but his first comming as hath bin also before shewed q. 55. 9. Controv. v. 45. Whether the virgin Marie be the mountaine out of the which the stone was cut Pererius applieth this to the virgin Marie 1. because it is not vnusuall in Scripture to expresse the generation of man by this phrase as Isa. 51. 1. Looke vnto the rocke whence ye are hewen and to the hole of the pit whence ye were digged c. 2. And she is compared to a mountaine propter excellentiam virtutum because of the excellencie of her vertues cuius fundamenta super culmina sanctorum locata sunt c. whose foundations are placed vpon the toppe and height of the Saints 3. he applieth vnto the virgin Marie those places in the Psalmes as Psal. 68. 15. The mountaine of God is a fat mountaine c. God delighteth to dwell in it yea the Lord will dwell in it for euer and Ps. 87. 1. His foundation is among the hills Contra. 1. The Prophet in that place by the rocke vnderstandeth Abraham and by the hole of the pit Sarah as it followeth in the next verse Consider Abraham your father and Sarah that bare you but Christ had no father out of whose loynes he should be taken forth and as it were cut out therefore this phrase of speach nothing helpeth his conceit of the virgin Marie 2. The question is not how Marie may be said to be a mountaine in respect of other Saints and yet it may be doubted of whether Marie doe so farre excell in vertue all the Saints that euer liued but the doubt is whether Marie can be saide to be a mountaine in comparison of Christ who is the stone cut out of this mountaine to make Marie the mountaine and Christ the little stone cut out thence is a presumptuous comparison for so Marie should be greater then Christ. 3. It is euident that the Psalmist speaketh there of the hillie countrey of Canaan and specially of mount Sion where the Lord had made choice to make his habitation and so Psal. 87. he expoundeth himselfe in the second verse The Lord loueth the gates of Zion aboue all the habitations of Iaakob glorious things are spoken of the citie of God c. Wherefore it is a fond exposition to appropriate that to Marie which is spoken of the whole Church of God neither can they shew how Marie beeing a mortall woman could be the habitation of God for euer 4. This mountaine then is not vnderstood of Marie 1. she can not be likened to a mountaine and Christ to a little stone as greater then he 2. this stone is cut out without hands that is without any humane helpe at all but in the incarnation of Christ woman was an instrument though not man therefore it was not without hands 3. Marie doth make her selfe of low degree Luk. 1. 52. she was then more like a valley then a mountaine see more of the true meaning of this place before qu. 54. 10. Controv. Whether Christ verily encreased in the gifts and graces of his soule Pererius handling this point how Christ compared here vnto a stone which grew into a mountaine and filled the earth encreased affirmeth that in respect of the graces of his soule he encreased not quam inde ab exordio sui conceptus tantam habuit quam iam nunc habet c. which he had as great from the beginning of his conception as now he hath it Contra. Though we also agree that this growing and encreasing of Christ is not meant of his personall growing in respect of his bodie or soule in the daies of his incarnation but of the growth of his Church in the world yet Pererius assertion is false for the Scripture is euident that Christ encreased in the gifts and faculties of the soule as he did in stature of bodie Luk. 2. 52. Iesus encreased in wisdome and stature As it pleased him to take vpon him an infants statute and bodie which still encreased so also he encreased in wisdome and other graces of the soule see more hereof Synops. Controv. 5. err 2. 11. Controv. That the Pope is not to be reuerenced honoured and worshipped through the world Pererius in the same place shewing how Christ hath filled the earth not onely with the knowledge of himselfe preaching of the Gospell fame of his miracles but also with the worshipping and reuerencing of his name addeth further and of that man who is his Vicar the high Bishop quem vniuersus Christianus Catholicus orbis honorat colit veneratur c. whome the vniuersall Christian Catholike Church doth honour worship reuerence and his answers and decrees receiueth with no lesse reuerence then the diuine oracles c. Contra. 1. It is a friuolous application to expound that of the fame of a mortall man whose kingdome is transitorie and temporall which is vnderstood of Christ whose kingdome shall stand for euer 2. If the Pope be to be honoured no otherwise then Christs Vicar then he must not be honoured at all for Christs Vicar he neither is nor can be as is before shewed Controv. 7. 3. Neither is it true that the vniuersal Catholike Church doth so honour and reuerence him for neither the Greeke Church doth giue him such honour and well-nie the third part of Christendome doth hold him to be Antichrist he is in deede honoured of the Romane Church but that is not the Catholike Church for a particular and vniuersall Church which is signified in the word Catholike are diuers The Pope if he were a good Bishop which now were a miracle in that seat of pestilence should be reuerenced as other good Bishops are but not as hauing any superioritie aboue the rest 4. But to receiue his decrees as the oracles of God as holding them to be equall thereunto unto is an horrible blasphemie to equalize the corrupt and erring decrees of ignorant prophane erroneous if not hereticall Popes to the most sacred rule of truth 12. Controv. That it can not be prooued out of Daniels prophesie that the Pope is not Antichrist v. 44. It shall breake and destroy all these kingdomes Bellarmine taking it for graunted that the fourth kingdome here mentioned is the Romane Empire which must be dissolued before Antichrist shall come as S. Paul sheweth 2. Thessal 2. 7. Onely he which now withholdeth shall let till he be taken out of the way but the Romane Empire is not yet dissouled for the Emperours of the West doe still remaine one succeeding an other therefore Antichrist is not yet reuealed to the world to this purpose Bellar. l. 3. de Rom. Pont. c. 5. Contra. 1. Bellarmine taketh that for graunted which is denied as that the Romane Empire is the fourth kingdome which is prooued to
comprehending all those which had any office or gouernement in the prouinces Quest. 9. Why Nebuchadnezzar onely called his nobles and officers 1. All the people could not possibly come together to one place therefore the nobles are called vt per principes seducantur gentes as Hierome saith that by the nobles the people might be seduced 2. These are first summoned vt regi consentientes as consenting to the king and most forward to followe his mind Lyran. for such are the nobles pendent à nutu regis c. ad quaslibet flectuntur auras readie to serue the kings humor and are turned by euery wind Caluin 3. And the Nobles are conuented for the greater magnificence and maiestie that this image might haue the greater reuerence and remaine as a monument for a long time after Osiander Quest. 10. ver 5. Of the diuerse kinds of instruments here rehearsed 1. The first is in the Chalde called karna of keren a horne the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the trumpet tubam Lat. which Lyranus taketh for the vsuall instrument which is sounded in the warre Pintus saith it was a croked instrument made of brasse but it properly rather signifieth a horne or cornet which is so called either of the matter whereof it is made or for the fashion because it was like vnto an horne So the same word keren signifieth the trumpet made of rammes horne which Iosuah was commanded to make when he compassed the walls of Ierecho Iosh. 6. an other word chatzotzeroth is vsed to signifie trumpets made of mettall Num. 10. 2. 2. The second is called mashrokitha which the Septuag interpret by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or whistle of sherach to whistle the L. readeth fistula a pipe or flute an instrument made of woode with diuers hoales to be played vpon with the hand Pin. such as sheepe-heards vse it is not a trumpet as Geneuens 3. The third is kathrom whence commeth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cithara the harpe we haue the like English word a citherne but it is taken for an other kind of instrument the harpe is an instrument well knowne it is in forme like a triangle played vpon with the fingers Lyran made of woode and the strings are seene on both sides Pintus 4. The fourth in the Hebrewe is called Sabca the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commeth neere the Chalde word by the interpreters it is generally translated sambuca which some thinke was triquetrum instrumentum imparibus sidibus a threefold instrument with vnequall strings Iun. tetrachordum with fower strings Athen. which was made of yron or brasse and played vpon with an yron rodde Pint. But Lyranus rather thinketh it was a winde instrument made of reede and he deriueth it of sam which signifieth the Suune and buca a trumpet because it was vsed onely in summer but it is not like that such rusticall oaten pipes were vsed in this solemne assembly Hugo thinketh it was a kind of rurall harpe so called of the tree sambucus whereof it was made which was the elder tree But I rather thinke with our english interpreters Geneuens that it was the sackebut as the agreement with the Chalde word sabca sheweth 5. The fifth pesanterin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sep. the psalterie L. A. P. I. nablium V. which is the same with the psalterie the word seemeth to be deriued from the Chalde psanterie with the change of one letter Lyranus thinketh it was an instrument played vpon with a quill which we call a citherne Pintus describeth it to be an instrument foure square with tenne strings some thinke it was like an harpe but of more pleasant sound to the which they vsed to sing holy hymnes and psalmes whereupon it had the name psalterie such as Dauid vsed and this is most like 6. The sixt is called in the Chalde sumphonia which is the very same word in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a symphonie which R. Saadiah deriueth of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe with a bagge ioyned vnto it a knowne rusticke instrument but it is rather as Lyranus thinketh that vsuall instrument which blinde men carrie about and play vpon it with their fingers and with the other hande make it sound with turning about of an yron Pintus 11. Quest. v. 5. Of their falling downe and worshipping this image 1. Hierome vpon these words thus writeth that vnlesse my memorie faile me if I runne ouer the whole Scripture I can not finde quod sanctorum quisquam Deum cadens adoraverit that any of the Saints falling downe worshipped God but they which worshipped idols or the deuill fell downe and worshipped as Sathan said to our blessed Sauiour All these things will I giue thee if thou wilt fall downe and worship me c. to this purpose Hierome so also following him the ordin gloss and Hugo 2. But Hieromes memorie did here greatly deceiue him indeede for it is more vsuall in the Scripture for the Saints to fall downe and worship God then otherwise as Psal. 95. 6. the Psalmist saith Come let vs worship and fall downe and kneele before the Lord our maker the three wise men Matth. 2. fell downe and worshipped Christ so did the blind man Ioh. 9. the Angels Apoc. 7. 11. fell downe vpon their faces before the throne and worshipped Pere Abraham fell on his face while God talked with him Gen. 17. 2. so did Ezekiel c. 1. 29. 12. Quest. That it is not lawfull to bow vnto an image though one in his heart abhorre it 1. There are three sorts of men which doe thinke they may be dispensed withall for the outward reuerent gesture yeelded vnto an image hauing their heart free as they which doe it to conforme themselues to please the Prince or for feare to escape the perill of death or some other grieuous punishment or such which doe come vnto idolatrous seruice onely to see the manner of it and the pompe of Papall superstitious ceremonies 2. But all these are found to be in great error 1. the Lord in the second commandement directly forbiddeth to bow downe vnto such images And the Lord saith to the Prophet Elias that he had reserued seuen thousand that had not bowed their knees vnto Baal 1. King 18. 19. 2. Our bodies together with our soules are the temples of the Spirit and therefore neither the one nor the other should be defiled but preserued pure and holy for the Lord Polan 3. It satisfieth the idolaters themselues if men be but conformable in their outward gesture to their idolatrous seruice as here Nabuchadnezzer exacteth no confession of the mouth or subscription with the hand of or vnto this image but onely to fall down and worship it Calv. 4. In the purer ages of the Church euen they were held to be idolaters which beeing constrained by force did yeeld the least outward seruice vnto the idols of the
is like the Moone sometime encreasing and againe sometime decreasing which teacheth vs that the members of the Church should in the prosperitie thereof looke for change that they may not be vnprepared but say with Iob the thing which I feared is come vpon me 2. Obseruat That not euery one which vpon a sudden passion confesseth God is truely conuerted This notably appeareth here in Nebuchadnezzar who before beeing astonished at the interpretation of his dreame confessed the true God and yet after this he setteth vp an image So Herod did reuerence Iohn and heard him gladly and did many things yet was he but an hypocrite We must not then be hastie to giue approbation of such as doe shewe some sodaine fruites and effects of religion nor be too forward to commit our selues to their trust but we must expect a while and we shall soone see them to returne vnto their old guise Po. to this purpose saith the wiseman be that praiseth his friend with a loud voice that is without cause it shall be counted to him as a curse Prou. 27. 14. 3. Obseruat We ought rather to die then to denie our religion As these three faithfull seruants of God are willing not onely to loose their honour and place of dignitie but their life also rather then to dishonour God Some write that there is a certaine little beast called the mouse of Armenia which will rather die then be defiled with any filth or vncleane thing in so much as if her hole be desmeared with durt she will rather choose to be taken then to be polluted Such ought the seruants of God to be to endure any thing rather then to corrupt and defile their consciences Pin. Such was the excellent resolution of S. Paul Act. 21. 13. I am readie not to be bound onely but to die at Ierusalem for the name of the Lord Iesus 4. Obseruat We must obediently submit our selues and all we haue to the Lords good will and pleasure Vers. 18. Our God whom we serue it able to deliuer vs but if not c. Here these holy men doe commit themselues to Gods prouidence whether he deliuer them or no they are contented they will not be vnfaithfull they will not condition with God as though their present deliuerance should be the reward of their seruice but they referre themselues wholly to his will and pleasure as Theodoret excellently saith gubernatori nostre quocunque ei libuerit nauem dirigendam committimus we doe commit our barke to our Pilate to be guided which way it pleaseth him Perer. So the disciples answâ—red Paul when they sawe him so resolute the will of God be done 5. Obseruat Of the vtilitie of affliction Vers. 25. I see walking in the middes of the fire and they haue no hurt As this fierie fornace hurt not the bodies of these three men so affliction is profitable not hurtfull to Gods children thereby their patience is tried and God glorified like as the most wholesome medicines are most vnpleasant so affliction though profitable to the soule is vnsauourie to the flesh Pintus So the Prophet Dauid saith Psal. 119. 71. It is good for me that I haue beene afflicted 6. Obseruat Of the contentment of Gods children in the middes of their affliction Vers. 26. As here these holy men would not come forth of the fierie fornace vntill Nebuchadnezzar called them but had their comfort and contentment in God so the seruants of God in their affliction doe patiently expect and waite the ende and terme which God hath set for their triall Polan as Iob excellently saith cap. 13. 15. Lo though he slay me yet will I put my trust in him and Dauid saith Psal. 39. I held my peace because it was thy doing Such comfort did the holy martyrs finde in their greatest torments that they made no hast to come out of them nay they most desirously ranne vnto them CHAP. IIII. 1. The Argument and Method THe summe of this chapter is to shewe how Nebuchadnezzar was after a most extraordinarie manner humbled for his pride in the which narration the efficient cause of his humiliation is described to be God the materiall cause Nebuchadnezzar himselfe the formall it is set downe in the manner of an epistle the finall cause is the conuersion of Nebuchadnezzar to Gods glorie and the comfort of his Church The Chapter hath two parts 1. the inscription of the epistle in the three last verses of the last chapter which are rather to be referred vnto this as is shewed before cap 3. quest 40. the order and parts of the inscription are also shewed before cap. 3. quest 37. 1. The bodie of the epistle consisteth 1. of the exordium or beginning describing in generall 1. the dreame of the king who where and in what manner he dreamed 2. the inquisition for the interpretation thereof of the wise men which was frustrate to ver 6. 2. The narration followeth where 1. there is the declaration of the dreame to vers 16. 2. the interpretation thereof vers 26. 3. the accomplishment ver 26. to the ende 1. In the declaration there is 1. the description of the tree vers 8. 9. 2. of the ouerthrowe of the tree with the manner thereof ver 13. 3. the certaintie of it with the end v. 14. 2. In the interpretation 1. there is the preamble to it wherein is contained Nebuchadnezzars request vnto Daniel v. 15. and Daniels delberate answer after a certaine pause v. 16. 2. then followeth 1. the interpretation it selfe consisting of the exposition both of the tree and the beautifull state thereof vers 19. then of the ouerthrowe of the same what is signified thereby ver 20. to vers 24. 3. the counsell of Daniel to the king v. 24. 3. The accomplishment comprehendeth 1. the occasion by the proud words of Nebuchadnezzar where are expressed the time place and words which he vttered 27. 28. 2. the iudgement 1. denounced vers 28. 29. 2. executed in his humiliation ver 30. restitution to his humane condition and vnderstanding 31. and to his kingdome vers 33. 3. the effects are the praising of God and confessing of his power ver 32. 34. 2. The diuerse readings 1. ver Nebuchadnezzar king vnto all people nations and languages that dwell in all the earth world G. peace be multiplied vnto you this with the two verses following though they are vsually put to the third chapter yet are better ioyned with the fourth chapter as the argument of the epistle sheweth which is but a preface vnto the narration following and thus V. I. L. B. doe deuide and distinguish the chapter 2. It seemed good vnto me it was meet before me C. it became me I. it was my dutie V. it pleased me L. but these doe omit the word kadam before to declare the signes and wonders which the high God hath wrought toward me 3. How great are his signes and how mightie are his wonders his kingdome is and
earth And of this opinion are Hierome and Origen but now no such thing is found that Ierusalem should be in the middes of the earth Calvin 3. Alfragane with whome Pintus consenteth thinketh that Babylon it selfe is situate in the 4. climate which is in the middes the whole earth beeing deuided into 7. climats but this is too curious 4. By the middes of the earth is better vnderstood the middes of his kingdome Osiand so that this is spoken not in respect of the situation of the place as of the qualitie strength of his kingdome 12. Quest. Why Nebuchadnezzer is compared to a tree v. 8. A great tree and strong 1. Hierome seemeth to be here of opinion that the wicked specially in Scripture are compared to trees as Nebuchadnezzer here and he alleadgeth that place Psal. 37. 35. I haue seene the wicked strong and spreading himselfe like a greene bay tree But it is euident that the righteous are also compared to fruitfull trees Psal. 1. 3. 2. Generally a man is likened to a tree as Ezek. 17. 24. All the trees of the field shall know that I the Lord haue brought downe the high tree c. that is all the people of the world shall know a good man is resembled to a good tree and an euill man to an euill tree Matth. 7. 17. Aristotle and before him Plato did call a man arborem inuersam a tree turned vpside downe that as the tree hath his roote and sprigges comming out below so man hath his head and haire vppermost Wicked men are like vnto corrupt trees without fruit Iud. 12. such as the figgetree was Matth. 21. which had leaues but no fruit good men are like vnto good trees Ierem. 17. 8. for like as a tree bringeth forth fruit not onely as an ornament to it selfe but to be commodious to others so the righteous are fruitfull vnto many and as a tree the deeper it rooteth downeward the higher it spreadeth vpward so the more lowly a man is in his owne eyes the more he is exalted before God Pint. 3. Now as men are compared vnto trees in generall so Princes and great men are expressed and set forth by high and tall trees as Ezek. 17. 12. Zedekiah king of Iudah is likened to an high cedar so the king of Asshur is said to be like a cedar in Lebanon with faire branches Ezek. 31. 3. 4. But in that Nebuchadnezzer is here thus resembled to a goodly great tree thereby is not signified the perfection of his gouernment and his princely vertues for euen Tyrants and euill gouernours are as trees whose gouernment as a shadow bringeth some comfort vnto their subiects for better is a bad gouernment then none Calvin 13. Quest. v. 11. Who are vnderstood by the beasts and foules 1. Some by the beasts vnderstand simple men by the foules garrulos mendaces pratlers and lyers such as aspired and looked high gloss Some by the one meane such as were rude and barbarous by the other such as were of most ciuill life Perer. Others by the beasts interpret them of inferiour sort and condition by the foules the more noble sort which dwelt in the branches of this tree in the cities and townes Hug. Card. 2. But by these two kinds in generall are signified all the inhabitants and subiects in his kingdome as Ezek. 39. 17. Speake vnto euery feathered foule and to all the beasts of the field assemble your selues and come good men are compared vnto sheepe for their innocencie to serpents for their wisdome and euill men for their crueltie to lyons and beares for their craft vnto foxes as our Sauiour saith of Herod Tell that foxe so likewise the righteous are likened to doues for their simplicitie and cruell men and oppressors are as rauening eagles Ezek. 17. 4. So it is an vsuall thing for men to be compared vnto such beasts and foules quorum mores imitantur whose manners and conditions they imitate And this some thinke was Pythagoras meaning that held the transmigration of humane soules into the bodies of beasts And so Iamblicus vnderstandeth it of the similitude and likenes of bruitish manners though Plotinus absurdly thinke the contrarie that the soules of men doe in deede passe into the bodies of beasts But Hermes Trismegistus sheweth the absurditie hereof thus resoluing non permittere legem diuinam animi humani transitum in bestias that the diuine law will not admit the passage of humane soules into beasts ex Pint. 14. Quest. v. 12. How Nebuchadnezzer was bound with a band of yron and brasse 1. Pererius thinketh in deede that he was first bound with chaines and fetters as a mad man and afterward let loose and so wandred vp and downe among bruit beasts so also Osiander thinketh he was tied with chaines least he should haue hurt himselfe and others but if this were meant literally then he remained still tied among the grasse and beasts of the field as the words are 2. They which take exception to this historie taking it to be an allegorie doe make this one of their obiections Why they did not rather tie him vp beeing beside himselfe then suffer him to range abroad and how he could liue 7. yeares among bruit beasts and not be slaine Lyranus answereth 1. that if he had beene chained vp infirmitas fuisset aggrauata his infirmitie or maladie would haue beene more grieuous as we see by experience that mad men beeing tied vp are more furious 2. to the which it may be added that they did euen in this time of madnes shew some reuerence toward the person of the king 3. But the best answer is that they left him to himselfe that this prophesie of Daniel might take place they knew he should be restored to his kingdome againe and so he was also by the diuine prouidence preserued and kept from the rage and violence of the beasts 4. This phrase then to be tied vp in chains is here vsed to expresse his madnes because it is the vse to bind mad men in chaines Bulling and hereby is signified the certentie of this punishment decreed by the sentence of God which can not be broken Lyran. so that the meaning is stet inter gramina tanquam vinctus catenis ferreis he should continue in this sauage life in the grasse as one bound with iron fetters Oecolamp Pellican he should haue no power to come out of it vntill his time was fulfilled 15. Quest. v. 11 12. Why this prophecie is vttered in the imperatiue moode Hew downe the tree c. leaue the stumpe 1. It is vsuall with the Prophets to deliuer their prophecies in this manner as Isa. 2. 10. Enter into the rocke and hide thee in the dust for thou shalt enter and hide thee so Isa. 13. 6. Howle ye for the day of the Lord is at hand for ye shall howle and c. 14. 21. Prepare a slaughter for his children that is ye shall prepare Polan 2. There may be an other
of most cruell death to be cast into the lyons denne inioyning so vnreasonable a thing 10. Quest. Of the immutable decrees of the Medes and Persians v. 8. 1. It seemeth that the decrees of the Persian kings were inuiolably kept whether they were iust or vniust as the sudden and rash sentence which Assuerus gaue against his wife Vashti could not be reuoked and the bloodie decree which Haman procured for the extirpation of the Iewes was not reuersed but a coÌ„trarie decree was made that the Iewes should stand vpon their owne defence and kill those which went about to destroy them 2. The Persians had great respect vnto the truth Agathias in his historie of the manners of the Persians writeth that they make two gods as the Manichees one the author of goodnes and truth whome they call Ormisdatis whose bodie they say is like vnto the light and his soule to the truth and their other god the author of euill they call Arimanes Pet. Crinitus l. 1. de honest disciplin writeth that the Persian kings sonne was committed to foure masters whereof the second did alwaies admonish him that he should loue and keepe the truth throughout his whole life 11. Quest. Why Daniel did not stay the kings decree by his contrarie aduise v. 10. Now when Daniel vnderstood 1. It is like that Daniel was not present when the rulers thus mooued the king but they had excluded him and not made him priuie vnto their deuise for otherwise such was the pietie of Daniel and his zeale toward God that he would not by his silence haue suffered his glorie to be empayred Calvin he vnderstood then the decree after it was proclaimed and published 2. They then which vpon the supposed conniuence and silence of Daniel doe thinke it enough if counsellers and men of state beeing present when wicked decrees are enacted doe withhold their consent are in errour for this were by their timiditie and fearefulnes to betray the truth Against such the wise man speaketh Prou. 24. 11 12. Deliuer those that are drawne to death and wilt thou not preserue them that are led to be slaine if thou say Behold we knew not of it he that pondereth the hearts doth not he vnderstand 12. Quest. Of Daniels custome of praying with the circumstances thereof 1. The occasion is expressed that when he heard of this decree he betooke himselfe vnto prayer which the children of God most of all vse in the time of distresse 2. The place is expressed he went to his owne house not vnto any of their idolatrous temples his owne house was his Temple And he praied in an vpper roome not to be more secret as Pintus collecteth but rather that he might be seene that he continued constant in his religion Pâ—lan Iun. 3. The place is described by the adiunct the opening of the windowes that he might freely and openly shew himselfe a worshipper of God 4. The site and position of the opening of the windows was toward Ierusalem whether he hoped to returne 5. The circumstance of the time is added he prayed three times a day in the morning before he went to his busines at noone when he came home to eate meate and at night when he had finished his busines these three times he made choice of as freest from worldly employments that he might not be interrupted in his prayer 6. His gesture is expressed he kneeled downe vpon his knees 7. The argument and matter of his inuocation prayer in the petition of things necessarie and praise in giuing thanks vnto God 8. His constancie is shewed as he had done aforetime 13. Quest. How Daniels custome in opening the windowes when he prayed agreeth with our Sauiours precept Matth. 6. to shut the doores of the chamber in prayer 1. Our blessed Sauiour must not be vnderstood in that place to speake simply and absolutely as though it were not lawfull but to pray priuately in the chamber the doores beeing shut for then it should not be lawfull to pray publikely or in the hearing of others but that precept is vttered as we say secundum quid in a certaine respect and by way of comparison that it were better secessum quaererâ— to seeke a secret place to pray in then to presse into the sight of men to shewe our deuotion 2. The ende must be considered which our Sauiour there aymeth that which is to take heede of vaine glorie in our prayer which ende is here obserued by Daniel who in opening his windowes did not seeke the praise of men sed se palam Dei cultorem commonstrabat but onely shewed himselfe openly a worshipper of God Bulling Quest. 14. Why Daniel opened the windowe of his chamber toward Ierusalem Daniel turneth not himselfe toward Ierusalem as hauing any confidence in the place or as though God were present more in one place then in another but for these reasons 1. because they had a promise that when they were taken prisoners and carried captiue into a strange land if they prayed toward the Temple they should be heard Lyran. Iun. And whereas they were commanded Deut. 12. to goe vnto the place which the Lord should choose from hence it is gathered si non possent ad locum illum venire saltem contra locum ipsum adorarent if they could not come vnto that place yet they should worship toward it 2. Iustabat nunc annus septuagesimus c. now the 70. yeare was at hand when the deliuerance of the people was expected therfore he prayed so much the more earnestly Pel. and toward Ierusalem quam optabat reparari which he desired to be repayred his desire appeareth in his gesture Oecolamp 3. By this meanes he shewed his faith and hope se acquiescere in haeriditate promissa that he rested in the promised inheritance Calvin that the people should returne thither againe as Iacoband Ioseph beleeued that they should be redeemed out of Egypt 4. By this Ceremonie in looking toward the temple where it was onely lawfull for them to offer sacrifice was signified the redemption by Christ and that it is not lawfull ad alium mediatorem respicere in precibus praeter Christum to looke vnto an other Mediator in our prayers beside Christ Bulling 5. And hereby he shewed se non obliuisci populi sui c. that he forgat not his people countrey and religion though he himselfe enioyed great honour Polan like as Moses forsooke Pharaohs Court and chose rather to suffer affliction with the people of God 6. Conspectus ille fuit instar flabelli c. that prospect toward Ierusalem was a meanes the more to enflame Daniels desire to the peoples deliuerance for the which he prayed this he did to helpe his owne infirmitie not that God by opening the windowes that way heard the sooner Calvin 7. Aud herein Daniel had the example of other holy men as Dauid saith Psal. 5. 8. I will bow my selfe or worship toward thy holy temple Polan 8. And
vnderstand it of the Pope who at the first gaue himselfe titles of humilitie as â—ervus servorum seruant of seruants 3. Calvin vnderstandeth it of Iulius Cesaer who refused to be called king but Tribune of the people 4. Some referre it to their Antichrist which shall come in the ende of the world qui ignobilis in obscuro loco nascitur who should be very base and borne in an obscure place Hugo But these seuerall opinions we before confuted qu. 26. qu. 27. 5. Therefore this is better vnderstood of Antiochus Epiphanes who is resembled to a little horne because he was younger brother to Seleucus Philopator and had no right to the kingdome but it should haue descended vnto Demetrius Seleucus sonne 2. This little horne came vp among the rest 1. Some vnderstand here that inter ipsos in terra eorum c. that this little horne or King shall come vp among the other kings and in their land Andreas ex Hugon But how can he come vp among the tenne kings seeing three are plucked vp before him to make a way for him 2. Some hold that these teâ—â—e kings shall come in the ende of the world and that this shall be the eleuenth whome they suppose to be Antichrist Hierom. Lyran. 3. But the meaning rather is that it shall come vp among them that is be one of the tenne Iun. and he shall come vp as of himselfe intruding and vsurping for Antiochus Epiphanes had no right to the kingdome beeing the yonger brother yet though he be one of the tenne he may be said to be the eleuenth as differing from all the rest see the like Apoc. 17. 11. The beast that was and is not is euen the eight and is one of the seauen 3. This little horne had the eyes of a man 1. They which applie it vnto Antichrist doe thereby insinuate that he shall not be a deuill as some thinke but a man though it be their opinion that he shall be possessed of the deuill who shall rule in him both in bodie and soule the spirit of Sathan shall not be hypostatically ioyned vnto him as the Godhead in Christ but Sathan shall dwell in him as in those that are possessed not tormenting him but in stirring of him vp and instructing him and teaching him many hid things thus Hierome Hugo addeth further that although Antichrist shall be conceiued of the seede of his parents yet the deuill shall enter into the wombe of his mother cuius virtute nascetur puer by whose power the childe shall be borne and so by these eyes they vnderstand the wonderfull knowledge and magicall science which shall be infused into him by Satan But all these are mens fansies concerning Antichrist in that he is said to haue the eyes of a man an humane not diabolicall science is insinuated 2. Pintus expoundeth the eyes of a man of carnall wisdome not spirituall 3. Vatablus referreth it to the policie of the Turks 4. Bullinger to the hypocrisie and subtiltie of the Pope 5. Oecolampadius to both 6. Calvin to the humanitie of the Emperours that madâ— themselues in outward shew as one of the Senators but tooke all authoritie from them 7. But it is a true description rather of Antiochus Epiphanes three properties are signified by these humane eyes first that he should make an outward shew of humanitie intending nothing els but deceit and crueltie then hereby his subtiltie and cunning is expressed and thirdly his couetousnes and ambitious greedie desire Iun. Polan 4. He hath a mouth speaking presumptuous things 1. that is Antichrist shall make himselfe God and shall faine himselfe to be the Messiah Hugo he shall speake great things promise more then he can performe Lyran. 2. Vatablus vnderstandeth it of the blasphemie of the Turke against God and his Church so Melancth Oâ—iand 3. Bullinger of the blasphemies of the Pope 4. Oecolampadius comprehendeth the blasphemies of them both as the Turke denieth Christ to be the sonne of God and saith he was not crucified but an other for him he preferreth his law before either Moses or Christs So the Pope challengeth to be Christs Vicar in earth that he can not erre that he is the head and husband of the church that he hath power to dispose of the kingdomes of the earth and giue them to whome he will 5. Calvin vnderstandeth the terrible threatnings of the Emperours of Rome against their enemies who though they pretended humanitie which is signified by their eyes yet they were fierce and cruell 5. But it is better vnderstood of the blasphemie of Antiochus which he vttered against God and his people as is extant in the histories of him 〈◊〉 30. Quest. Of the description of the glorious manner of Gods iudgement expressed v. 9. to v. 15. Here first is set forth the forme and manner of the iudgement it selfe v. 9. 10. then the execution v. 12. to v. 15. In the forme of iudgement foure things are described 1. he which sate vpon the throne 2. the throne it selfe 3. the assistants 4. the processe in iudgement 1. He which sate vpon the throne is described by three essentiall properties 1. his eternitie he is called the Auncient of daies which also sheweth his infinite wisdome which is found in the auncient 2. his authoritie his garments were white which Hugo applieth to Christs transfiguration in mount Tabor but the white garment was a signe of authoritie as Ioseph when he was aduanced by Pharaoh had a white garment put vpon him 3. by his haire which was as pure wooll is signified his innocencie and integritie in iudgement 2. First it is said that thrones were set in the plural which some read thrones were cast downe vnderstanding the thrones and kingdomes of the former beasts Iun. Polan Vatab. but it is better interpreted thrones were set vp as the 24. Elders had their seates about the throne Apoc. 4. 4. these thrones were set as inferiour seates for the Lords assistants the Angels which title of honour is vouchsafed vnto them in Scripture Calvin then the throne of God is set forth by three properties it is fierie which sheweth that all things are manifest vnto God it hath wheeles which signifieth the celeritie of Gods iudgements and a fierie streame issued forth which sheweth the power of Gods iudgements which none can resist no more then the course of a streame can be staied 3. The Angels as Gods assistants in this iudgement are described 1. by their number thousand thousands and ten thousand thousands a finite number beeing taken for an infinite 2. by their office they are saide to minister vnto God 3. by their alacritie and readines they stand before him as readie at his becke to execute his will 4. The processe is set forth the bookes were opened the bookes of euery mans acts as Princes in their iudgements haue bookes and euidence brought forth not that God needeth any information as terrene Iudges but to shew the equitie of his
that his kingdome is not of this world 2. Christs kingdom is perpetuall it is an euerlasting dominion which neuer shall be taken away v. 14. but this kingdome which they imagine shall be but for a thousand yeares 3. They which held this opinion thought that the last of the sixe thousand yeares was begunne many yeares since Augustine thought that in his time the last of the sixe thousand was entred following the erroneous account of the Septuag from the beginning of the world and Lactantius who liued in Constantines time thought that there were but 200. yeares remayning of the sixe thousand In their opinion then now the eight thousand yeare should be a foote and yet their supposed kingdome is not begunne 4. But as concerning that place in the Reuelation it is greatly mistaken by them there are diuerse expositions thereof 1. Pererius by the first resurrection vnderstandeth the deliuerance of the soules from the bodies their receiuing vp into heauen by the thousand yeares he would haue signified taking a finite number for an indefinite all that time which the soules of the Saints should reigne in heauen with Christ til his second comming But this cannot be the meaning for after these thousand yeares expired Satan shall be loose now at Christs comming Sathan shall be more bound then euer he was and receiue his euerlasting doome 2. Some doe vnderstand here the libertie which Christs Church shall haue in earth but by a thousand yeares they thinke no definite or certaine time to be expressed but in propheticall predictions numbers must be taken properly and literally especially where a time is limited as after these 1000. yeares Sathan must be let loose if now a certaine time be not defined before his loosing the Church should haue no certaine direction to expect it and so they should haue small vse of this prophesie 3. Some doe vnderstand here precisely so many yeares as are named and some beginne the account from Christs natiuitie and ende it in the time of Pope Siluester the second Genevens Some beginne in the 36. yeare after Christ and extend the 1000. yeares vnto the time of Hildebrand called Gregorie the 7. that forcerer whom Satan vsed as his instrument in oppressing the Church of Christ Iun. annot in Apocalyps But both these doe make the 300. yeares of persecution vnder the Romane Emperours a part of this thousand yeares when Sathan should be bound which cannot be for then Satan raged against Christ and his members 4. Therefore these thousand yeares for that reason must beginne after the 10. persecutions vnder the Romane Empire in the time of Constantine the great from thence Sathan was shut vp for a 1000. yeares vnto the time of Iohn Wickleffe and Iohn Husse then beganne againe the generall persecutions of Christs Church Fox Martyrolog p. 101. And by the first resurrection is vnderstood the renewing of the soule and the rising from dead workes by the preaching of the Gospell So S. Paul vnderstandeth this first resurrection Rom. 6. 4. Coloss 3. 1. and in diuerse other places Quest. 45. Of the excellencie of Christs kingdome beyond other kingdomes 1. It excelleth all other kingdomes in the continuance and diuturnitie the spirituall kingdome of our Blessed Sauiour hath alreadie continued 16. hundred yeares and shall indure vnto the ende of the world and be perfited for euer to remaine in the next Among earthly Monarchies the kingdome of the Assyrians was of the longest time but it reached not to a 1400. yeares but the kingdome of Christ shall be euerlasting 2. none of these terrene kingdomes was vniuersall ouer all the world but all nations and languages haue beene subdued to the spirituall kingdome of Christ. 3. It excelleth in force and efficacie other kingdomes haue but power ouer the goods and bodies of men but this kingdome of Christ worketh vpon the soule and conscience 4. Other kingdomes doe but intend the publike peace and maintenance of ciuill societie this kingdome deliuereth men from the dominion of sinne and Sathan and planteth in them true veritie and pietie 5. Other kingdomes haue beene enlarged by force and armes but Christs kingdome hath beene propagated by humilitie and patience Our Blessed Sauiour hath founded by his glorious passion and his faithfull seruants the Martyrs haue by their patient constant sufferings propagated the church 6. This kingdome in the excellencie of lawes and precepts farre surpasseth all other If the Prophet Dauid spake such excellent things of the lawe of Moses Psal. 19. 4. The lawe of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth wisedome vnto the simple much more excellent is the Gospel of Christ which is a perfect rule of righteousnesse which was first preached by the Lord himselfe 7. They differ in the ende Terrene kingdomes doe but procure the outward peace and welfare of the people but the gospel and kingdome of Christ doe bring the faithfull vnto euerlasting life 8. Lastly these kingdomes are diuerse in respect of their gouernours These terrene dominions are ruled many times by vnwise often by vniust but alwaies by infirme mortall and weake men But this spirituall kingdome of the Church hath a Prince most prudent most iust most mighty as the Prophet Esay describeth this Blessed Prince by sixe titles which may thus be sorted out to these properties before named two of them shewe his power he is wonderfull and mightie two of them his wisedome he is a counsellour and the Prince of peace by his heauenly wisedome procuring the euerlasting peace of his Church and for his iustice he is an euerlasting father not as an hard Lord ouer his people but gouerning them as a foster father And all these three his wisedome iustice and power are comprehended in that one title he is the mightie God Quest. 46. How the kingdome of Christ is said to be euerlasting seeing it shall be deliuered vp vnto God 1. Cor. 15. 24. 1. Whereas the Apostle saith then shall be the end when he hath deliuered the kingdome to God 1. Cor. 15. 24. and vers 28. And when all things shall be subdued vnto him then shal the sonne also himselfe be subiect vnto him that did subdue all things vnder him c. Some vnderstand this of Christ in his members Sancti in quibus viuit filius purissâ—me agnoscunt Regem ac dominum the Saints in whom the Sonne liueth shall hartily acknowledge their Lord and king and so Christ in his members shall be subiect vnto God Oecolampad But it is euident in the text that the Apostle speaketh of Christ in his owne person v. 24. He shall deliuer the kingdome to God the father when he hath put downe all rule c. But Christ himselfe and not his members doth subdue and put downe all rule c. 2. Some doe thus interpret the Apostle that Christ as man and head of his Church shall be subiect vnto God and deliuer vp the kingdome vnto
nor needed any such remedie therefore the lawe was not giuen vnto him 2. The law was not giuen to him to keepe who is the ende of the law but Christ is the ende of the law as the Apostle sheweth Rom. 10. 4. and the law is a schoolemaster to bring vs vnto Christ Gal. 3. 19. 3. Christ is aboue the law and Lord of the law euen as man therefore not vnder the law or subiect vnto it the first is euident where Christ saith the Sonne of man is Lord of the Sabbath which is a part of the law and as he is Lord of part of the law so of the whole 8. Obiect The Apostle saith Heb. 10. 19. By the blood of Iesus we may be bold to enter into the holy place S. Iohn saith 1. epist. 1. 7. The blood of Iesus doth purge vs from all sinne what neede then the imputation of the innocencie and obedience of Christ Ans. 1. Though the blood of Christ onely be named yet by a synecdoche part beeing taken for the whole other parts of his oblation are signified as his obedience and innocencie whereby his blood was made a sacrifice of atonement acceptable vnto God for God was not simply delighted with the shedding of Christs blood but with his obedience as Bernard well saith non mors sed voluntas placuit spontâ— morientis not the death but the will of Christ dying of his owne accord was pleasing vnto God 2. If all were in deede ascribed to Christs blood then the oblation of his flesh and bodie the anguish and agonie of his soule had beene superfluous by the blood then the other parts are signified but the blood is named as the most conspicuous part of his oblation and because it answered to the type the blood of the legal sacrifices 3. And though the blood of Christ doe purge vs from all sinne yet not from that bâ—nd and obligation whereby we are tied to keepe the law which we are freed from by the imputation of the obedience of Christ. 4. So then the expresse mention of the blood of Christ doth not exclude his innocencie and obedience but onely the blood of the legal sacrifices and mans merit and all other humane meanes which auaile not to saluation 9. Obiect But seeing Adams disobedience by the which sinne entred was but one offence in eating the forbidden fruit one act likewise of Christs obedience which was in the sacrifice of his death may seeme to be sufficient for our iustification Ans. Though God gaue but one precept vnto Adaâ— for these reasons 1. because one commandement sufficed to exercise and make triall of mans obedience 2. And the transgression of one commandement was enough to make man guiltie of eternall death 3. And thereby mans impotencie and weaknes appeared who in the state of integritie was not able to keepe that one commandement yet in that one precept were contained and included all the precepts afterwards giuen in the morall law as Tertullian saith primordialis illa lex quasi matrix omnium praeceptorum Dei that first law was the mother and wombe as it were of all Gods precepts And as Augustine well noteth in illo vno peccato intelligi possunt plura peccata in that one sinne many sinnes may be vnderstood c. quia superbia est illic c. for there was pride in that man loued rather to be in his owne power then Gods there was sacriledge because man beleeued not God and homicide because he cast himselfe headlong into death there was spirituall fornication because the integritie of mans minde was corrupted by the enticement of the serpent and there was theft because he vsurped the forbidden fruit and couetousnes in that he desired more then sufficed Wherefore seeing that in Adams transgression we are made guiltie of many sinnes we haue neede also of Christs whole righteousnes 10. Obiect If all Christs innocencie is imputed vnto vs for our righteousnes then all Christs acts must be imputed vnto vs likewise for our iustification Ans. 1. It followeth not that because all Christs acts which concerned the iustice and fulfilling of the law are imputed vnto vs for righteousnes that therefore all his acts are imputed for his descension conception incarnation his miracles are not imputed vnto vs because they were no part of the fulfilling of the law So then it is true that all the righteousnes which is imputed vnto vs Christ wrought for vs and that whatsoeuer Christ did he wrought for vs he was conceiued borne circumcised fasted for vs yet all Christs acts are not applied vnto vs for our iustification but onely those wherein properly consisted Christs obedience and the fulfilling of the law And thus much shal suffice of this question abridged out of Polanus 26. Quest. Whether the iustice brought in by Christ exceede the iustice of Adam The righteousnes of Christ imputed vnto vs by faith is farre more excellent many waies then the iustice which Adam had in the state of his innocencie 1. That was the iustice of a meere man but this is the iustice of that person which is both God and man 2. for the effects the iustice of Christ is meritorious of eternall life it ouercame death subdued the deuill none of all which Adams righteousnes could doe 3. Christs iustice is eternall and immutable but Adams iustice was but temporarie for a time 4. And we are in Christ restored to a more excellent state then we lost in Adam which was but terrene and mutable but by Christ we receiue an heauenly euerlasting and immutable kingdome 27. Quest. Whether it standeth with Gods iustice to iustifie vs by an others righteousnes and how that may be 1. It is not agreeable with Gods iustice to iustifie a sinner by that righteousnes which is not intended vnto him nor wrought for him but seeing Christ wrought not righteousnes for himselfe but intended it wholly vnto vs and our benefit it very well standeth with Gods iustice that we should be iustified thereby 2. And this iustice of Christ which is externall and without vs is more auaileable to saue and iustifie vs then if it were in our selues for then it were subiect to change and alter as all other gifts in vs are mutable and changeable but now this sauing righteousnes is in a subiect namely Christ immutable and vnchangeable 3. And this righteousnes is verily made ours by faith it is not an imiginarie or supposed iustification but verily and in deede for as we verily are by nature guiltie of Adams transgression so is the obedience of Christ verely made ours by imputation through faith And as our sinnes were imputed to Christ and he verely suffered death the punishment of sinne so we by the imputation of his righteousnes are verely made partakers of euerlasting saluation 28. Quest. How the vision and prophesie was to be sealed vp The Latine interpreter readeth vt impleatur c. that the prophesie and vision may be fulfilled which is
by words rather then swords the matter must be handled Among the Protestants none are put to death for religion but for their rebellion and sedition and practising against the state 8. Doctr. The ende of persecution is to trie and purge the faithfull v. 33. Some shall fall c. to trie and purge them and make them white There are two ends of persecution the one is that triall may be made of the constancie and faithfulnes of the seruants of God the other to purge out that drosse which is in them and to wash them white whereby we see that the most faithfull seruants of God haue their blemishes errors and imperfections and therefore had neede to be purged Calv. 5. Places of controversie Here follow certaine controversies concerning Antichrist 1. Controv. Of the birth and offspring of Antichrist Many of the auncient writers as they liuing many yeares before the manifestation of Antichrist in the world were deceiued in these particulars so also they were much out of the way in true vnderstanding of other points belonging to this mysterie of iniquitie 1. Hyppolitus thought that Antichrist should be a Deuill incarnate and be begotten by fornication phantastica carnis substantia organi vice vtetur and should vse a phantasticall bodie as his organe c. he thinketh that he should not haue a true bodie but onely in appearance 2. Damascen thinketh not that Antichrist should be a Deuill incarnate yet he saith that illum inhabitet Diabolus c. the deuill should dwell in him lib. 4. de fide orthodox c. 18. that the Deuill should possesse him both bodie and soule that in him and by him he should exercise and practise all his malice But these are mens fansies 1. S. Paul calleth him the man of sinne therefore a man he shall be and not a deuill in mans likenes 2. and his comming shall be by the operation of Sathan 2. Thess. 2. 9. not by the possession and habitation of Sathan Sathan may worke by those whome he possesseth not and he may possesse their bodies by whome he worketh not 3. An other opinion of some auncient writers is that Antichrist should be borne in Babylon as Gregorie would gather so much out of the 2. of Numbers where it is saide that Dan pitched his tents toward the North for Babylon Antichristi patria Aquilonaris est c. for Babylon the countrey of Antichrist is North to Iudea Gregor lib. 31. moral c. 10. But this is a very slender collection 1. there onely the situation of the seuerall tribes is described how they were placed in respect of the Tabernacle which marched in the middes among them and not onely the tribe of Dan but of Asher also and Nepthali did campe Northward 2. Babylon is not now standing but is come to perpetuall desolation according to the prophesie of Isai c. 13. 19. that Babylon should be as the destruction of God in Sodome and Gomorrha 4. But it is almost a generall opinion among the auncient writers that Antichrist should be borne of the tribe of Dan thus thought Ireneus Hyppolitus Hierome Augustine Prosper Ambrose Beda â—upertus with many others which they would prooue by these three places of Scripture as Gen. 49. 10. Dan shall be a serpent by the way biting the horse heeles Ierem. 8. 16. The neying of his horses is heard from Dan and because Apoc. 7. where 12. thousand are reckoned of euery tribe Dan is left out the reason whereof they say is this because Antichrist should come of Dan. Pererius subscribeth to this opinion and alloweth of these reasons But Bellarmine reiecteth this opinion as a fansie and very sufficiently answereth all the former places obiected for the first place is vnderstood of Sampson who was of the tribe of Dan the second of Nebuchadnezzers comming to destroy Ierusalem and so Hierome also expoundeth it and in the third place Dan is left out and so is Ephraim because Ioseph is named for the latter and Levi for Dan. Thus Bellarmin lib. 3. de Roman Pontif. cap. 12. Thus in this question one Iesuite or if you will Iudasite is opposite to an other 2. Controv. That Antichrist shall not be one particular man All these aforesaid which affirme that Antichrist shall be a Deuill incarnate shall be borne in Babylon and come of the tribe of Dan they likewise hold that he shall be one particular man And this generally is the opinion of the Romanists at this day so Pererius Pintus Bellarmine with the rest for if this could be prooued the Pope should be freed from the imputation of Antichrist But this opinion hath as small ground as the other and it may thus be refelled by Scripture 1. S. Paul saith that the mysterie of iniquitie beganne euen then alreadie to worke in his time 2. Thess. 2. 7. and S. Iohn also agreeth Of whome ye haue heard namely of Antichrist how that he should come and now alreadie he is in the world If Antichrist begunne to shew himselfe by his Antichristian doctrine euen in the Apostles time which is aboue 1500. yeares since then can he not be one singular or speciall man 2. S. Iohn againe saith 1. Ioh. 2. 18. Babes it is the last time and if ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time out of this place two conclusions may be inferred the first is Antichrist was to come in the last times but Antichrist is now come therefore these are the last times If then Antichrist was come in his members and forerunners he could not be one man to haue so many forerunners and so long before The other conclusion is this that one Antichrist is many Antichrists which is thus prooued those are the last daies wherein the Antichrist shall come but in these last daies there are many Antichrists therefore many Antichrists are that one Antichrist 3. S. Paul saith further 2. Thess. 2. 3. There must come a departing first and that man of sinne must be disclosed from hence we may reason thus There shall be a generall departure from the faith when Antichrist commeth but a generall apostasie or departure from the faith can not be in one particular enemie therefore there shall not be one particular enemie to Christ when Antichrist commeth But whereas the Scripture speaketh of the Antichrist in the singular number the reason thereof is because the Antichrist shall be the head of that Antichristian bodie which shall set it selfe against the Church whereof Christ is the head which Antichristian headship shall not rest in the person of one particular man but shall adhere to a personall succession of particular men who shall be the captaines and ring-leaders vnto all Antichristianisme Antichrist then vpon the foresaid reasons shall rather be an Antichristian bodie politike as are the Popes and Bishops of Rome then any particular bodie See more of this question Synops. Centur. 1. err
Dan. c. 1. c. 3. yet there was neuer an vniuersall persecution before for religion among the Iewes H. Br. in Daniel But Lyranus obiecteth so also Pererius and Pintus that there were greater persecutions before then this vnder Antiochus both intensive extensive in the intending and extending thereof in the greatnes and in the continuance the persecution by Nebuchadnezzer was both greater for the citie and Temple was destroied and many carried away captiue and many slaine it was also longer for it continued full 70. yeares Contra. It is true that the captiuitie of Babylon continued longer then this persecution but it was not greater for beside that all these outward calamities of the sword captiuitie spoiling of citie and Temple here concurred they were generally persecuted for their conscience and religion which triall they were neuer put vnto before so that in this respect these may be said to be the greatest troubles which euer that nation had 4. Quest. What deliuerance the Angel speaketh of and of whome v. 1. At that time shall thy people be deliuered euery one that shall be written in that booke c. 1. Bullinger vnderstandeth this deliuerance not in this life but at the comming of Christ which time is called the day of refreshing But then this clause should be confounded with the next v. 2. where he speaketh of those that shall rise and awake out of the dust vnto eternall life he therefore speaketh of an other deliuerance here 2. Some referre it to the spirituall deliuerance of the faithfull from the persecution of Antichrist in the end of the world isti vere salvabuntur de tribulationibus Antichristi these shall truly be deliuered from the tribulation of Antichrist Lyran. so Calvine vnderstandeth it of the spirituall victorie and conquest whereby the faithfull are conquerors euen in the middes of death Osiander of the spirituall deliuerance of the faithfull from Antichrists superstitions by the preaching of the Gospel But Daniel doubted not but that all the elect should be spiritually deliuered therefore some other deliuerance is spoken of from those externall troubles 3. Iunius in his commentarie applieth it to the vocation of the faithfull by Christ that although many should be called in common to the knowledge of Christ at his comming yet the Elect onely should be effectually called vnto life eternall But some externall deliuerance is here signified as the Angel spake before of an outward troublesome time 4. Iunius in his annotations followeth an other sense that euery one should be temporally deliuered from those troubles euen euery one whome it seemed good vnto God in his immutable decree to preserue but by the booke here is vnderstood the booke of life wherein they were written which were ordained to euerlasting life not any such knowledge or decree of God for a particular deliuerance 5. Some giue this sense that all the Elect of the Iewes should by these afflictions be brought vnto life eternall God would sanctifie their afflictions vnto them that thereby they should be consecrate vnto God and so obtaine euerlasting life according ro their election M. H. Br. But in this sense is excluded the temporall deliuerance which is promised for the comfort of the people 6. Pellican doth expound it altogether of their temporall deliuerance that they which then stood for the law obtinuerunt claram Deo auxiliante victoriam obtained a most glorious victorie by the helpe of God But euery one of the Elect in that time of persecution were not deliuered and all that temporally escaped it is hard to say whether they were all elected 7. Wherefore both these the spirituall and temporall deliuerance must be ioyned together that euery one of Gods elect should be deliuered some both in bodie and soule if any of the elect were slaine and put to death in that persecution though their bodie suffered yet their soule should be deliuered and afterward in the resurrection both soule and bodie should be saued as it followeth v. 2. 5. Quest. Whether all the Iewes shall be called before the comming of Christ. Because some vnderstand this deliuerance of the people of the Iewes of their last conuersion and calling in the ende of the world as Lyran. Perer. it shall not be amisse by the way to touch somewhat of that matter 1. Theodoret vpon this place and Gregor hom 12. in Ezech. doe deliuer their opinion that not all the nation of the Iewes but onely so many as shall by the preaching of Henoch and Elias be conuerted to the knowledge of Christ shall be saued the rest which shall cleaue vnto Antichrist who shall most of all deceiue the Iewes they shall be damned as it is said Apoc. 14. 9. If any man worship the beast and his image c. he shall drinke of the wine of the wrath of God But 1. if none els of the Iewes shall be called saue such as shall be conuerted by the preaching of Henoch and Elias none are like to be called at all for that is a meere fable of the returne of Henoch and Elias in their owne persons to preach vnto the world as is afterward shewed Controv. 2. 2. this opinion includeth a contradiction for if at the comming of Antichrist whome the Iewes suppose to be their Messiah he shall most of all seduce them then is it like that very few of the Iewes shall be conuerted but rather more hardened their hoped for Messiah as they thinke beeing come 2. An other opinion is that vniuersally all the Iewes shall be called as Chrysostome inferreth vpon those words Rom. 11. 13. if the diminishing of them be the riches of the Gentiles how much more shall their abundance or fulnesse be which fulnesse Chrysostome thus expoundeth quando vniuersi ad fidem accessuri sunt when all of them shall come vnto the faith hom 19. in epist. ad Romanos 3. But the safer opinion is betweene both these that neither vniuersally the whole nation is like to be called for in their best times when as the worship of God most flourished among them there were many carnall men and vngodly persons among them neither yet shall so fewe of them be conuerted because of the generalitie of the Apostles words v. 26. and so all Israel shall be saued as here in these troublesome times euerie one of the elect was preserued But it is euident by S. Pauls prophesie of the calling of the whole nation that the greater part shall be conuerted and beleeue so that the other part of those which shall remaine in their blindnesse and hardnesse of heart still shall be but small in respect of the other And thus the Scripture vseth to take all for the most and greatest part Now that there shall be before the comming of Christ such a generall calling of the Iewes the Apostle prooueth out of Isay 59. 20. the deliuerer shall come out of Zion and shall turne vngodlinesse from Iakob this prophesie is not yet fulfilled for though some of
the persecution of Antiochus and after the citie was recouered they returned againe as out of their sepulchers And by the writing in the book they meane such as faithfully stood in the defence of the lawe this exposition also followeth Pellican But Theodoret confuteth this interpretation by two sufficient reasons 1. they which fled away and hid themselues in the caues were all faithful men they fledde because they would not be forced to forsake the lawe but these that awake out of the dust arise some to life some vnto shame so it would follow in their sense eosdem fuisse pios impios that the same men were both godly and vngodly 2. these doe rise vp to eternall life but they which so returned from their dennes and caues died againe 3. wherefore though hitherto Porphyrie hath followed the sense of this prophesie well in applying it vnto Antiochus yet here he faileth 4. But it is no maruell that he beeing an enemie to the Christian faith doth obscure by his gloases so cleare a place for the resurrection of the dead it may seeme strange that Pellican a Christian interpreter should approoue that sense This was the heresie of Philetus and Hymeneus which said that the resurrection was past alreadie 2. Timath 2. 17. as Porphyrie here affirmeth the same vnderstanding this so euident a place for the resurrection metaphorically 2. Some thinke that mention is made here of the resurrection because it shall followe immediately after those troublesome times before spoken of of this opinion are all they which doe applie the times of trouble before spoken of to the last persecution vnder Antichrist as Lyranus Perer. Pintus with the rest of that side likewise Melancthon statim post haec certamina fiet resurrectio mortuorum streight after these combates shall be the resurrection of the dead so also Osiander huic postremae reformationi Ecclesiae sinis mundi imminet streight after this last reformation of the Church the ende of the world shall be at hand But it is at large shewed before quest 3. that the times of trouble before spoken of were those which fell out vnder Antiochus Epiphanes 3. Iunius in his commentarie maketh this to be the coherence that the Angel hauing spoken of the first comming of Christ before doth now ioyne thereunto his second comming declared by the effects the resurrection of the dead so also M. Calvin But it hath beene shewed before likewise that Christs first comming in the flesh is not here intended by the Angel 4. This then is the reason of the connexion that whereas before the Angel spake of the deliuerance of the people of God so many as were written in the booke of life because many of the Saints should be put to death the Angel addeth an other comfort that they should rest in the hope of the resurrection Polan And that place Heb. 11. 35. may serue fitly to expound this some were racked and would not be deliuered that they might receiue a better resurrection this also is further shewed by the example of such as suffred then how they comforted themselues in the hope of the resurrection as Razis when he pulled out his owne bowels which act of his cannot be commended called vpon the Lord of life and spirit that he would restore them againe vnto him 2. Macchab. 14. 46. Quest. 9. Why it is said many of them that sleepe c. shall awake and not all 1. Lyranus thinketh the reason to be this because of infants which shall rise againe but they cannot be said properly to awake because they shal neither haue sensum poenae vel gloria sense of paine or of glorie But this is an idle conceit for in the resurrection our bodies shall rise in perfection corruption shall put on incorruption 1. Cor 15. 53. then if our bodie shall rise perfect and incorruptible they shall haue perfect sense and other qualities of the bodie 2. Some thinke it is said many and not all in respect of the wicked of whom it is said non resurgent impij in iudicio Psal. 1. the wicked shall not rise in iudgement because they shall not rise vnto life Pintus But the vulgar Latine translateth not that place well the true reading is non consistent in iudicio the wicked shall not stand in iudgement And againe in this place the wicked are a part of this many some shall awake vnto shame 3. Wherefore these answeares may better serue 1. Augustine saith ponit aliquando scriptura pro omnibus vocabulum multis the Scripture putteth sometime for all this word many and he giueth instance of Abraham of whom the Lord saith in one place I haue made thee a father of many nations Gen. 17. and yet in another he saith in thy seede shall all nations be blessed Gen. 22. But this example is not so fit for in the one place the Lord speaketh of Abrahams carnall generation in the other of his spirituall seede namely Christ in whom all the nations of the world should be blessed that other instance giuen by Theodoret is more to the purpose Rom. 5. 18. by the offence of one the fault came on all men to condemnation and after in the next verse following the Apostle saith by one mans disobedience many were made sinners Here it is euident that many is taken for all 2. An other answer is that many are saide to rise because all indeede shall not rise againe because all shall not sleepe but they shall all be changed 1. Cor. 15. 51. Bulling Vatab. and againe in another place the Apostle saith we which liue and are remayning in the comming of the Lord shall not preuent those which sleepe Osiander 3. And otherwise it may be yet answered that this word rabbim many as it appeareth by the accent Zakeph ghadol is taken distributiuely that many should awake vnto life and many vnto shame Iun. in commentar Polan Quest. 10. A description of the resurrection of both good and bad vers 2. The resurrection of the dead is here described 1. in generall that many that sleepe in the dust of the earth shall awake 2. the particular euents are shewed that some shall awake vnto life some vnto shame In the first part 1. in that they are said to sleepe the beeing and remaining of the soule after death is signified as the soule liueth when the bodie is layd a sleepe 2. and by this phrase is also noted the naturall affection which the soule hath to the bodie that although they be sundred and separated a while by death yet they both make but one man as the soule and bodie are vnited together in naturall sleepe for the vnion of the soule and bodie is essentiall but the dissolution by death is accidentall by reason of sinne and therefore cannot hinder for euer the naturall and essentiall vnion Iun. 3. in that mention is made of the dust of the earth it putteth vs in minde of the first creation of man which was out
part of time mentioned c. 7. 25. and c. 12. 7. which containeth the precise time of three yeares and 10. dayes during the which the daily sacrifice was discontinued 3. here is one time of 1290. dayes which endeth at such time as religion was fully restored after the purgation of the Temple 4. and there is mentioned a fourth time of a 1335. dayes which endeth at Antiochus death Quest. 27. Of the last words spoken to Daniel goe thy waies vnto the ende v. 13. 1. Melancthon hence inferreth because mention is here made of the last resurrection that Daniel shall stand vp in his lot that the prophesie of Daniel reacheth vnto the ende of the world But this followeth not because the resurrection is here spoken of that therefore Daniels prophesie comprehendeth the last times no more then it can be hence concluded that Daniel should himselfe liue vnto these times yet we denie not but that typically many things in this prophesie may be applyed vnto the persecutions of the Church in the latter dayes 2. Chrysostome thinketh that by this speach the Lord reuealed vnto Daniel that he should not returne into his owne countrey but die in Babylon in the land of the captiuitie as the Lord told Moses that he should not goe into Canaan But though thus much is not here signified it is true that Daniel died out of his owne countrey and he is forewarned of his ende which could not be farre off Daniel beeing now verie old of more then an 100. yeares 3. These words goe thy way vnto the ende doe put Daniel in minde of diuerse things 1. contentus sis hac mensura be content with this thy lot Calvin he should from henceforth expect no more visions 2. that he should perseuere and continue vnto the ende Bulling 3. and that he should set all things in an order and not trouble himselfe any further with curious searching out of these things but prepare and make himselfe readie for his ende Iun. in comment 4. that which God had yet further to reueale for the comfort of his Church he would reserue for other times as Ezra Zacharie Haggie Malachie were raised vp afterward the Lord would adorne his Temple at the reedifyiâ—â— thereof with some propheticall visions M. Br. in commentar Quest. 28. Of these words thou shalt rest and stand vp in thy lot Here two things are promised vnto Daniel 1. his rest that should followe immediately after his death both in bodie and soule 2. his reward he should stand vp in his lot in the ende of dayes 1. He shall rest both in bodie in the graue and in soule being taken vp into euerlasting ioy the wicked doe not rest after their death for their soules goe immediately to the place of torment as is shewed in the parable of the rich glutton Luke 16. But this is the priuiledge of those which die in the Lord they doe rest from their labours Apocal. 14. 13. 2. He shall stand vp in his lot 1. Melancthon thus interpreteth docebis confirmabis Ecclesiam c. thou shalt teach and confirme the Church in the last times but it is euident that he speaketh of his standing vp in the resurrection because mention is made before of his rest 2. he shall stand vp for the wicked beeing condemned of their owne conscience shall not be able to stand in iudgement Psal. 1. 5. But the righteous shall stand forth and appeare with boldnesse before the Lords tribunall seate Perer. 3. And the lot and portion of the righteous is euerlasting life which is called a lot because it is giuen freely and cast out vnto them without any desert of theirs Perer. and because euerie one hath his lot all shall not haue the same measure of glorie Polan And vnto this gracious promise made vnto Daniel answeareth that holy and comfortable saying of S. Paul I haue fought a good fight I haue finished my course I haue kept the faith from hence forth is laid vp for me a crowne of righteousnesse which the Lord the righteous iudge shall giue vnto me at that day and not vnto me onely but vnto all them that loue his appearing 2. Tim. 4. 8. God graunt vnto vs so to keepe the faith and to fight a good fight that we may obtaine that crowne of righteousnesse through the merits of our blessed Lord and Sauiour Christ Iesus to whom be praise for euer 4. Places of doctrine Doctr. 1. Of the person and office of Christ. v. 1. Michael shall stand vp the great Prince which standeth for the children of thy people here are three things shewed concerning Christ 1. his person he is called Michael that is as God one equall vnto God a distinct person from the Father but of the same essence power eternitie who is the brightnesse of the glorie and the engraued forme of his person Hebr. 1. 3. 2. His office is described he is the great Prince the gouernement is vpon his shoulder Isa. 9. 6. the Lord of Lords and the King of Kings Apocal. 17. 14. the mightie protector and defender of his Church 3. The benefit which we haue is this this Michael standeth for his people to defend them from the rage of Sathan and of his ministers as our Blessed Sauiour saith I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand Ioh. 10. 28. Doctr. 2. Of the resurrection of the dead and the manner thereof v. 2. Many of them which sleepe in the dust of the earth shall awake c. 1. Here is confirmed that article of our faith concerning the resurrection of the dead the like hath Iob. 19. 26. Isay. 26. 19. Ezech. 37. 12. and this is the first place in the old Testament wherein euident mention is made of eternall life 2. The diuerse state and condition is described of those which shall rise againe some vnto euerlasting life and some to perpetuall shame as our Sauiour saith in the same manner Ioh. 5. 29. they shall come forth of their graues that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation 3. The easines and facilitie of this work is shewed with God that it is no more for him to raise the body out of the graue then for the body to awake froÌ„ sleep to rise out of the bed so the righteous are said to rest in their beds that is in their graues Isa. 57. 2. sleepe then is an image of death then the awaking from sleepe should put vs in mind of our resurrection and assure vs thereof as Tertullian well saith cum evigilaverit corpus redditum officijs eius resurrectionem mortuorum tibi affirmat when thy bodie is awaked beeing restored vnto the duties thereof it doth affirme and testifie vnto thee the resurrection lib. de anim c. 43. the same Tertullian concludeth the resurrection by the example of the Phoenix which is said to rise out
meant in deed 11. I preferre here therefore the interpretation of Chrysostome in the place before alleadged that Moses and Paul tanto Dei amore flagrabant c. did burne with such loue and zeale to the glorie of God that in respect thereof Deo ipso frui pro nihilo reputarunt they made no account of the fruition of God himselfe hoc erat eorum propositum ne Deus ab ipsis summe dilectus irrideretur ab impijs this was the purpose and scope of their desire least God whome they dearely loued should haue beene laughed to scorne and derided of the wicked which Moses feared would haue beene if the Lord should at this time haue destroied his people as Moses had declared before in his praier Exod. 32. 12. Wherefore shall the Egyptians speake and say He hath brought them out miraculously to slay them in the mountaines These holy men preferred the glorie of God before their owne saluation 6. Controv. That the soules of the faithfull departed doe not sleepe vntill the resurrection but presently enioy the sight of God Bellarmine falsly ascribeth this opinion vnto Luther and Calvin and vnto the reformed Churches that the soules of them which depart hence in the Lord doe not enioy the presence and sight of God vntill the generall resurrection Tom. 1. contr 7. l. 1. c. de canon sanct But 1. Bellarmine is much deceiued for they hold no such thing it was the opinion of one of the Popes Iohn 22. which is thus reported by Hadrian the 6. an other of their Popes in 4. sententiar de sacram confirm artic 3. Ioannes 22. publice docuit c. Iohn the 22. did publikely teach and commanded also to hold quod animae purgatae ante sinale iudicium non habent stolam quae est clara facialis visio Dei that the soules beeing purged receiue not their stoale or garment before the finall iudgement which is the cleare vision of God face to face c. 2. This his error might seeme to be grounded out of this text they that sleepe in the dust shall awake but this is euidently spoken of their bodies which are laid in the graue and dust of the earth which are said to sleepe because their bodies doe but rest there for a time they shall be raised againe But that the soules of the beleeuing doe presently passe out of their bodies vnto heauen is manifest by the answer of our Sauiour vnto the theefe This day shalt thou be with me in Paradise out of which place Gerson Chauncelour of the Vniuersitie of Paris in an oration before the states of France inferreth Latronem c. beatificatum suisse in Paradiso in ipsa hora mortis that the theefe though he had not fulfilled his penance was made blessed in the very houre of his death Gaguin histor Francor lib. 8. 3. The truth then is this that the soules of the faithfull departed are presently taken vp vnto rest but yet their glorie shall be more full and absolute when the bodies together with soules shall be glorified in the resurrection as S. Peter faith 1. epist. 5. 4. When the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glorie So the Angels that fell are said to be kept in chaines of darknes vnto damnation 2. Pet. 2. 4. they are alreadie damned but yet they shall haue a further consummation of iudgement at the last day Likewise the wicked are said to goe into euerlasting fire in the day of iudgement Matth. 25. 46. and yet presently after death their soules goe vnto the place of torment Luk. 16. 23. 7. Controv. That all men shall rise againe and not onely the faithfull neither shall they die againe Two errors of the Iewes are here conuinced 1. they hold that the resurrection shall be onely of the righteous but the wicked they thinke shall abide in death for euer But the Angel saith that of these which awake out of the dust some shall awake to shame the wicked then shall rise againe 2. The Iewes hold with the Chiliasts that the iust shall rise againe and shall liue a thousand yeares in the earth without any warre or trouble and afterward they shall die againe But here the Angel saith that some shall rise vnto euerlasting life they shall rise then neuer to die againe 8. Controv. That Christ died not in generall for all but for such onely as beleeue The Vbiquitaries which hold an omnipresence of Christs flesh in euerie place doe also hold that Christ died vniuersally for all men and that where the Scripture seemeth to speake otherwise naming many and not all as Matth. 26. 28. the blood of Christ was shed for many for remission of sinnes Rom. 5. 19. by the obedience of one many were made righteous In these and such like places many are vnderstood for all as here in Daniel many that sleepe in the dust of the earth shall awake Pap. Contra. 1. Why in this place of Daniel many are named not all diuerse reasons are before alleadged quest 9. 2. and though in this place many be taken for all yet it followeth not that euerie where it should so in this place it is so because it is warranted by other places of Scripture as Ioh. 5. 28. the houre shall come in the which all that are in the graues shall heare his voice But in the other places many cannot be all because the Scripture doth not warrant that sense that Christ intended the benefit of his death to all but onely to those which beleeue the holy and vndefiled Apocal. 14. 3. they sung a new song before the throne c. and no man could learne that song but the hundreth fowre and fourtie thousand which were bought from the earth by this place it is euident that all are not bought by Christs blood but onely a certaine number for whom it is ordained Christs death is indeede sufficient for all the world but is effectuall onely to those which doe beleeue in him see more of this question of the vniuersalitie of grace Synops. Centur. 4. err 23. 9. Controv. That the faithfull doe not iustifie other by way of merit or satisfaction but as ministers onely of saluation In what sense the faithfull seruants of God are saide to iustifie others as here the Angel faith to Daniel v. 3. is before sufficiently shewed qu. 12. But the Romanists by occasion of this and other such like places as namely that Coloss. 1. 24. where S. Paul thus faith I fulfill that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church whence the Rhemists inferre that the sufferings of Christs members are not onely satisfactorie for the sufferers but for others But this is a blasphemous assertion that the passions of any are meritorious or satisfactorie sauing onely of Christ. 1. The sufferings of Christs members are called his sufferings because Christ suffereth in his members 2. but their sufferings are to
away 5. contr In what sense Moses wisheth to be rased out of Gods booke Exod. 32. 33. 6. contr That the soules of the faithfull departed doe not sleepe vntill the resurrection but presently enioy the sight of God 7. contr That all men shall rise againe and not onely the faithfull neither shall they die againe 8. contr That Christ died not in generall for all but onely for those that beleeue 9. contr That the faithfull doe not iustifie other by any merit or satisfaction but as ministers onely of saluation 10. contr That the Saints merits as they are diuers doe not merite diuers degrees of glorie 11. contr The Scriptures are not so obscure but all may be admitted to the reading of them 12. contr Bellarmine confuted who by diuers arguments out of this chapter would procue the Pope not to be Antichrist The number of these Controversies is an 134. The Doctrines and morall obseruations are not summed as beeing neither so many in number nor of such speciall note This Commentarie was finished by Gods gracious assistance vpon the 31. of Decemb. in the yeare 1608. anno aetatis Authoris 46. Eph. 1. 3. Blessed be God euen the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heauenly things in Christ. The faults escaped The first number sheweth the page the second the line 3. 1. read Iaddua 3. 4. read was about an 160. yeares 3. 41. read other for either 7. 27. prophetalem 12. 9. koph 12. 11. read vnto Ierusalem not into c. 13. 8. read it was not a c. 17. 1. for Cyrus read Tyrus 24. 32. dipnosophist 24. 37. ghebed for ghebat 41. 44. the house of his 43. 34. read ye would 64. 37. read 3. hundred thousand 77. 17. read girded thee 81. 4. read ex pacto for ex parte 88. 9. read inferreth therefore c. 90. 18. read in the first occasion for accusation 91. 49. read deliuer vs or not V. 94. 26. read ouertopped 98. 57. they for those 113. 6. read occasion of stumbling 118. 18. read deliberate 124. 5. read not so much in 131. 31. read Nimrod 140. 55. Pint. 143. 39. read defined for defended 145. 18. read if for and if 150. 54. read obscene for obscure 181. 45. for the holy spirit r. the lawe 184. 22. read incredible 184. 31. read coniunctum 198. 36. read their 210. 30. at that time 210. 57. read heard of 237. 9. read grounded 252. 14. read they were 252. 23. read virgin 323. 24. read 70. for 72. 373. 4. Daniel 384. 24. phrase 397. 43. read Angel 401. 26. abridged 423. 25. for both by read by 429. 41. r. leeloah 42. read it be for it might be 434. 2â— this is for that is 448. 3. Exarch 451. 39. Pontisicem 456. 26. for nay rather that read that 459. 17. read bought 460. 25. forgeries 472. 35. read propheticall 486. 30. Aretas 491. 4. for whence read hence 509. 29. for money Adde this following vnto pag 87. line 36. Concerning the controversie of Christs encreasing in the graces of the spirit thus much further may be added by way of explanation 1. Out of Cyril that corporale augmentum c. the growth of bodie and encreasing in wisedome humanitatis mensurae conueniat ageeth vnto his humane condition as Christ was God he encreased not 2. In respect of his hypoâ—â—aticall vnion there was no encrease he was in the verie first instant of his conception perfect God and perfect man as Heb. 1. 6. when he bringeth in his first begotten Sonne into the world he saith let all the Angels of God worship him diuine worship was due vnto Christ at his verie first comming into the world 3. Concerning the graces which the diuine nature conferred vpon his humanitie they were either habituall infused into the soule of our Sauiour in the verie first vnion or experimentall the first encreased not but were as ample and full in the first instant of this blessed vnion as afterward for Christs soule came not into his bodie as tabula abrasa a bare and naked table wherein nothing is written as our soules are sauing that these infused and habituall graces could not shewe themselues till the organicall bodie was made fit thereunto as at 12. yeares he disputed and apposed the Doctors these graces encreased onely per modum declarationis by way of declaration as Cyril saith voluit quasi paulatim diuinitatis suae gloriam declarare he would by little and little manifest the glorie of his dietie 4. Yet the experimentall knowledge which is gathered by sense and experience encreased in Christ as Ambrose well determineth sapientia sensu proficit quia à sensu sapientia sensus igitur proficiebat humanus wisedome encreaseth by sense for wisedome commeth by the sense his humane sense encreased c. and consequently his experimentall wisedome and knowledge and that there was an accession of his experimentall knowledge the Apostle sheweth Heb. 2. 18. in that he suffred and was tempted he is able to succour them that are tempted Tum de num beatas fore respub cum aut eas regerent Philosophi aut reges philosopharentur Scripsiâ—i tuâ— totam epistolaÌ„ manu vt ipsi apices fidem tuam pietatemque loquerentur Epist 26. a Hexapla on Genesis Harm vpon the 1. of Sam. Hexapla on Exod. Prophetia obscura est quod alio tempore canitur alio cernitur De viâ— perfect August praefat ad Valeriâ—m ad Vigilant Hos ego vâ—â—iculos feci tulit alter honores Virgil. Metth. 6. 2. Hieron proleg in Daniel Lib. 2 contr Ruffin Pintus in proâ—â—m Lib. 6. Etym. Bellar. lib. 1. de verb. Dei c. 9. Perer. praesat iâ— Daniel Lib. de vit obit sanct vet testamenâ— 2. king 20. v. 17. Lib. 10. antiqu c. 11. Orig. hom 7. in Matth. Epiph. cont Melchesedek a In Synop. b Lib. de vit obit Prophet Praefat. in Dan. Annotâ—o Ezek c. 30. 1. Hug. in prologom Hieron in Daniel Theodoret. praefat in Daniel Polanus in Prologoâ—â— Ioseph lib. 2. contr Appio Dan. 12. 9 10. 1. Doctr. Of Gods prouidence Matth. 10 29 2. Doct. Of the Trinitie of the passion of Christ of the resurrection Dan. 2. 36. Isa. 4. 7. Peter ibid. Hieron prolog cum Paulúm Eâ— stach Lib. 10. antique Prolog in Dan. 1. Obser. The infallible certentie of faith in Christ to be the onely Redeemer 2. The profit that commeth by affliction 3. The wicked though neuer so mightie shall be punished 4. The Church of God must stil looke for afflictions in this world Iosephus lib. 10. antiquit in Daniel c. 2. 〈…〉 cap 9. 2 King 24. 12 and c. 25. 27. Hierom comment in Oseam Stephan de vrbib Lib. 10. antiq cap. 8. Hier. sup 1. â—â—seâ—chiel a Lib. 10. antiquit c. 11. b Hom. 4. in Ezekiel c in vita Dan. In 〈…〉 a In 〈◊〉 Chald. 〈◊〉 Alexander ab Alexandrâ— lib. 4. Genâ—al dierum Philostrat in