is the minister of the true Tabernacle which God pight and not man Hebr. 8. 2. And in this sense Christ also Ioh. 2. calleth his bodie the Temple Polan 31. Quest. How Christ was anointed Three things briefly are to be touched concerning the anointing of Christ wherewith he was anointed in what manner and whereunto 1. We doe not read that Christ was annointed with any externall or materiall oyle or oyntment but his anointing was by the spirit of God as Isa. 61. 1. The spirit of the Lord is vpon me therefore he hath anointed me c. 2. For the manner he was anointed with all graces of the spirit abundanter aboundantly aboue his fellowes Psal. 45. 7. and beyond measure Ioh. 3. 34. God giueth him not the spirit by measure and redundanter his fulnesse redoundeth and ouerfloweth to his members Ioh. 1. 16. Of his fulnesse haue we all receiued grace for grace like as the oyntment which was powred vpon Aarons head ranne downe vpon his beard and so to the skirts of his cloathing Psal. 133. 2. so the graces of the spirit in our head Christ are imparted to his members 3. He was anointed to be our Prophet King and Priest of the first speaketh the Prophet Isa. 61. 1. Therefore hath the Lord anointed me he hath sent me to preach good tidings to the poore c. which prophecie our blessed Sauiour applyeth to himselfe Luk. 4. 18. of his anointing to be King speaketh the Prophet Psal. 45. 8. Because thou hast loued righteousnes and hated iniquitie therefore hath God thy God annointed thee with the oyle of gladnes aboue thy fellowes of his priestly office and anointing likewise the Prophet Dauid maketh mention Psal. 110. 4. Thou art a Priest for euer after the order of Melchisedech and of this his priestly anointing this place is specially to be vnderstood 32. Quest. When Christ was thus anointed 1. Lyranus generally vnderstandeth the time of Christs incarnation and humanitie in humanitate vnctus est c. he was anointed in his humanitie aboue his fellowes 2. Pererius referreth it to the first instant of his conception alledging those words of the Angel to Marie That holy thing which shall be borne of thee shall be called the sonne of God 3. Hugo Card. indifferently would haue it vnderstood either of the time of Christs incarnation or of his baptisme when his Father from heauen gaue testimonie vnto him or of his resurrection when his spirituall anointing was yet more euidently declared 4. But the solemne anointing of Christ was in his baptisme when the spirit of God descended vpon him in the likenes of a doue non citra visibileâ—â— pompam facta est haec Christi vnâ—tio this anointing of Christ was not done without some visible pompe both in his baptisme and afterward in the mountaine when his father testified of him from heauen Bulling for although Christ alwaies had the spirit of God yet in his baptisme and afterward in the preaching of the Gospel the graces of the spirit did more manifest themselues in him Osiand And this further may be gathered by the words going before for then when Christ brought eternall righteousnes the fruit and effect of his annointing appeared which was by his most holy life and obedience and by his most holy passion and oblation of himselfe which followed immediatly after 5. Their error then appeareth which would haue this prophecie of the Angel fulfilled in the ende of the world for Christ shall not then be againe annointed his annointing was in his first comming it shall not be in the second Here followeth the explanation of the most difficult and obscure prophesie of Daniels 70. weekes 33. Quest. Of the obscurenes and difficultie of this prophesie How darke hidde and obscure this prophesie is may appeare by these three arguments 1. the opinion and sentence of the auncient learned interpreters thereof 2. the diuersitie of interpretations which are giuen 3. the difficulties and doubts in the prophesie it selfe 1. Hierome vpon those words of Daniel v. 25. Know thou and vnderstand thus writeth Si Gabriel suscitat animum Danielis c. If Gabriel doe roâ—ze vp the minde of Daniel that was a Prophet to vnderstand the prophesie what should we doe that haue not any such propheticall light c. Likewise Origen saith sermonem Danielis de septuaginta hebdomadis c. Daniels speech of the seuentie weekes none can make plaine as it would require but the spirit of God which taught Daniel this mysterie c. Hereupon Hierome rehearsing diuers opinions of others about the exposition of these weekes forbeareth to set downe his owne And Augustine falling into mention of this prophesie of purpose seemeth to passe it ouer in diuers places as epist. 80. ad Hesych lib. 18. de ciâ—it Dei c. 34. as not satisfying himselfe in the right vnderstanding thereof 2. The great varietie of interpretations which are very many as they follow to be declared in the next question is an euident demonstration of the obscuritie thereof 3. And beside the vncertentie of forren stories which fell out in the change of three Monarchies the Persian Grecian and Romane for it beeing an hard thing to finde the true reckoning and computation of yeares in one kingdome it must needes be more difficult to finde a true account in laying together the yeares of diuers Monarchies Beside this vncertentie there are foure other principall difficulties in the prophesie it selfe 1. when these 70. weekes should beginne 2. when they determine and haue an ende 3. whether the space comming betweene the beginning and ende consisting of 490. yeares doth precisely containe so many neither more nor fewer 4. how all these things prophesied here of the Messiah were fulfilled and accomplished in this limited time Now notwithstanding these difficulties I will proceede by Gods grace to make some way for the better vnderstanding of this great mysterie wherein I will gather together the most probable opinions of learned interpreters approouing in my iudgement the best 34. Quest. Of the diuers interpretations of Daniels weekes with an answer to the cauill of the Iewes concerning the dissention of our interpreters The diuers opinions here of writers about the beginning of the seuentie weekes may be sorted into three ranks 1. Some make them to beginne before Cyrus 2. some pitch their beginning at Cyrus 3. and some beginne the reckoning after Cyrus vnder the raigne of other Persian kings 1. They which beginne the computation of these yeares before the times of Cyrus 1. some count these 70. weekes by weekes not of seuen yeares but of tenne times seuen for euery yeare taking tenne and beginne their reckoning from the beginning of the world so that 70. weekes shall make 4900. yeares from the creation of the world vnto Christ thus Origen hom 29. in Matth. 2. Some will haue these weekes take beginning from the 4. yeare of Zedekiah 7. yeares before the great captiuitie which was in the 11. yeare
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
will not be honoured with euill gotten goods Nebuchadnezzer haâ—ing taken the vessels of the Temple doth offer them in the house of God thus honouring his idol with vniust spoiles but our God will not so be serued the wise man saith Honour the Lord with thy riches that is thine owne and not an others They which offer vnto God or giue vnto the poore of that which is gotten by extortion are herein like vnto Nebuchadnezzer and they be compared vnto the Eagle which liueth of the pray of other birds and that which shee leaueth doth distribute among the rest Pintus The law of Moses forbiddeth that any should bring the price of a whore into Gods house Deut. 23. 18. nothing is acceptable vnto God which is gotten by vnlawfull and dishonest means 5. Observ. v. 8. Against the riotous liuing and excessiue expenses of students Vers. 8. Daniel had determined not to defile himselfe with the kings meatâ— c. This great abstinence in Daniel and the rest who were sequestred and set apart for the studie of wisedome Bull. well applyeth against the euill vse of students in these dayes which are not mediocri mensa honesta veste contenti content with moderate fare and modest garments but doe exceede both wayes Many which liue of exhibition and vpon the foundation of liberall patrons doe frequent tavernes and ruffle in their silkes to the great offence and scandale of that kind of Vniuersitie life and to the hinderance of much beneuolence which otherwise would be bestowed that way 6. Obserua vers 18. That time is to be redeemed Vers. 18. When the time was expired that the king had appointed to bring them in c. The time appointed for the instruction of Daniel and his fellowes was 3. yeares this time beeing expired then the king calleth them to account to see how they had profited which example is worthie to be followed by those who are set ouer Colledges of students to see that they mispend not their time in vaine but goe forward in their studies Bullinger As there is nothing more precious then time so the losse of nothing is more to be lamented therefore the preacher would haue a young man remember his Creator in the dayes of his youth before the euill dayes come c. Eccles. 12. 1. CHAP. II. 1. The argument and Methode THis chapter consisteth of 3. parts 1. of Nebuchadnezzars dreame with the inquisition after the meaning thereof to vers 14. 2. the interpretation giuen by Daniel vers 46. 3. the effects that followed 1. Nebuchadnezzars dreame is described by the circumstance of time and the effects it troubled his spirit vers 1. The inquisition followeth consisting of the calling and conuention of the wisemen v. 2. 2. The conference betweene them and the king which is threefold In the first the king simply propoundeth his motion to haue his dreame expounded vers 3. and the Chaldeans promise to declare it so they knewe it ver 4. In the second the king requireth of them two things to tell him his dreame which he had forgotten and to declare the meaning both threatening punishment ver 5. and promising reward ver 6. and the Chaldeans answer as before ver 6. In the third the king vrgeth them sore that if they did not as he requireth he would hold them to be imposters and deceiuers and punish them ver 8. 9. The Chadeans excuse themselues 1. by the impossibilitie of the thing 2. by the example of other kings 3. by the difficultie that none could doe such a thing but the Gods ver 11. 3. Then followeth the euent they are commanded to be slaine ver 12. 2. In the second part there is 1. the preparation to the interpretation ver 14. then the interpretation it selfe to ver 46. 1. In the preparation 1. is set forth the occasion Daniel is sought for with his fellowes to be killed ver 13. whereupon followeth his perswasion with Arioch ver 16. his motion to the king ver 17. 2. then the meanes are expressed which he vsed first prayer with the effect thereof ver 18 19. then a thanksgiuing vnto God both generall to ver 23. then particular ver 23. 2. The interpretation followeth where 1. the opportunitie is shewed how he is brought in vnto the king by Arioch ver 24. 25. 2. the preamble to the interpretation consisting of the kings demaund ver 26. and Daniels answer in these 4. parts concerning the Astrologians that they could doe nothing ver 27. touching God that he onely reuealed secrets ver 28. concerning the king how he was affected when he dreamed ver 29. touching himselfe that he imputeth it not to his owne wisedome ver 30. 3. The interpretation consisteth of the simple narration of the dreâ—me which consisted of two parts the vision of the image to ver 34. and of the stone which dashed it in pieces ver 34 35. 2. of the exposition first of the image and the parts thereof to ver 44. then of the stone vers 44. 45. 3. The effects are three 1. the reuerencing of Daniel ver 46. 2. his confession of God ver 47. 3. the rewarding of Daniel with gifts and honours ver 48. and the aduancing of his fellowes at his request vers 49. The diuerse readings v. 1. In the second yeare in the raigne of Nebuchadnezzer I. Pol. not of the raigne of Nebuchadnezzer L. V. G. for the distinction comming betweene seuereth these two clauses Nebuchadnezzer dreamed dreames wherewith his spirit was troubled troubled it selfe Chald. and his sleepe was vpon him G. I. Pol. better then left him V. or was broken vpon him Pag. or fled from him L. the word is haiah was and the preposition ghal doth not signifie from the meaning is while he was in a deepe sleepe or slumber 2. Then the King commanded to call the Magicians and the Astrologians and Sorcerers and the Chaldeans to shew the King his dreames so they came and stood before the King 3. And the king said vnto them I haue dreamed a dreame and my spirit was troubled Chald. troubled it selfe to know the dreame 4. Then spake the Chaldeans to the king in the Aramites language O King liue for euer tell thy seruants the dreame and we will shew the interpretation 5. The King answered and said to the Chaldeans The thing is gone from me if ye will not make me vnderstand the dreame and the interpretation thereof not the coniecture thereof L. ye shall be rent in pieces ye shall perish L. ye shall be made pieces Chald. and your houses shall be made a iakes G. dunghill Chald. I. not your houses shall be confiscate L. 6. But if ye declare the dreame and the interpretation thereof ye shall receiue of me gifts and rewards and great honour therefore shew me the dreame and the interpretation of it 7. They answered againe the second time Chald. and said Let the king tell the dreame to his seruants and we will declare the
thinke as is touched in the former question that this was the sonne of Nebuchadnezzar the great brother to Euilmerodach but it is before shewed that there were but two kings of this name Nebuchadnezzar called priscus the auncient and Nebuchadnezzar called magnus the great of these two Iosephus maketh mention the first raigned 21. yeares the second 43. yeares after his computation then after him succeeded not an other Nebuchadnezzar which Pintus thinketh but without any ground to haue beene a generall name to all the kings of Chaldea as Caesar was to the Romane Emperours but his sonne Euilmerodach whom Iosephus calleth Abilamarodachus This Nebuchadnezzar then here mentioned was he which was surnamed the great 2. Some thinke that there was a third Nebuchadnezzar held to be the sonne of Cyrus in whose time fell out the historie of Holofernes and Iudith Lyran. but it is euident in Scripture that no kings of the Persians but onely of the Chaldeans were called by that name 3. Concerning the notation of Nebuchadnezzars name Lyranus hath this narration that he ws so called of this euent beeing a child he was cast out and suckled by a shee-goat vnder a tree in the which sate an owle which a certaine leper passing by wondred at to see an owle set there in the day and by that occasion looking about he espied the child which he caused to be nursed and brought vp So of these three is the name compounded of Nabu which in that language signifieth an owle and chodo a goate and nosor a leper But this seemeth to be a fabulous narration for whereas Nebuchadnezzar the great is imagined to haue beene so called vpon this occasion that is not like because his father was called by that name before him Quest. 3. vers 1. Why he is said to haue dreamed dreames 1. Though he dreamed here but once and in respect of the time had but one dreame yet it is called in the plurall cholmoth dreames not somnium a dreame as the Latine translatour interpreteth because many matters were contained in this dreame it was somnium multiplex one dreame yet consisting of many parts Inn. Polan 2. As also because in that one image which he sawe there were diuers mettals which were types and representations of diuers Monarchies one succeeding another Pappus so that this dreame was diuers both in respect of the matter and obiect thereof and the diuers interpretation and signification of the same 4. Quest. What manner of dreame this was which Nebuchadnezzar had 1. Dreames are either naturall which the mind causeth of it selfe but vpon some occasion or beginning either externall or internall or they are somnia immissa dreams which the minde of it selfe procureth not but are sent and wrought vpon it by some other power and they are of two sorts either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of euill spirits 2. Divine dreames are such as God offreth to the minde and sometime such dreames are shewed to the faithfull as to Iaacob Ioseph Daniel sometime to those which were not of the people of God as to Abimelech Gen. 20. Laban Gen. 31. Pharaoh Gen. 41. 3. Diuine dreames are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is containing some diuination of things hid and secret and afterward to come to passe and they are of two sorts nuda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked visions simply and plainely expressing the meaning scope and purpose of the dreame as that was which was shewed to Ioseph concerning Marie how he should dispose of her Matth. 1. or els they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysticall dreames folded vp in types and figures which cannot be vnderstood without some signification such was Pharaohs dreames of the 7. fat and leane kine and of the 7. full and 7. thinne and lanke cares Gen. 41. 4. This dreame which Nebuchadnezzar had was both a diuine dreame and of this last sort obscure and darke which could not be vnderstood without an interpreter for though Nebuchadnezzars thoughts who was desirous to knowe what should come to passe after him ministred some occasion yet the cause of this dreame they were not but Gods hand was in it as both may appeare by the effect which it wrought his spirit was sore troubled vers 1. As Abimelech also was in a great feare after he had the vision in his sleepe Gen. 20. and Pharaoh was perplexed after his dreame Gen. 41. Polan As also Daniel himselfe telleth the king afterward vers 28. that God himselfe shewed the king what should be in the latter dayes Pap. Quest. 5. Why it pleased God to send this dreame vpon Nebuchadnezzar 1. The Lord did it for Nebuchadnezzars sake that thereby he might be humbled and acknowledge the true God of Israel and thereupon be fauourable to his people whom he held in captiuitie 2. It was done also in respect of Daniel that by this meanes he might be had in reputation and so be exalted for the comfort of the Lords people as Ioseph for the same cause was aduanced in Egypt to be a softer father to his brethren 3. The vse hereof also is generall concerning the whole Church of God that as these fower great Monarchies were dissolued by the power of Christ whose kingdome onely is inuincible so God will destroy the mightie kingdomes and potentates of the earth who shall band themselues against Christ and his Church 4. Gods glorie also herein is set forth to whom belongeth all power and who knoweth all secrets Pap. So also Hugo Cardi. vt Daniele interpretante glorificetur Deus c. that by Daniels interpretation God might receiue glorie and the captiue people comfort 5. Lyranus addeth an other reason specialis Dei prouidentia circa principes magnos c. the speciall prouidence of God is ouer great Princes because the common wealth dependeth of them and therefore the Lord doth often reueale vnto them things to come as vnto Pharaoh the famine which should followe Quest. 6. vers 1. Of the meaning of these words and his sleepe was vpon him 1. The Latine interpreter readeth his dreame fledde from him which reading followe Lyran. Hu. Car. Pere Pin. Pap. Pel. but the word shenah here vsed signifieth sleepe not a dreame and the preposition ghall is not from but vpon or in Lyranus hereupon taketh occasion to shewe the cause of the obliuion and forgetfulnesse of dreames for obliuion commeth of the commotion and stirring of humours which is the cause that children and olde men are so forgetfull terror autem facit magnam humorum commotionem and terror maketh a great commotion and stirring of humors which inuaded Nebuchadenezzar here But this annoâ—ation hath no good ground here because as is before shewed the text spenketh not of the passing away of his dreame but of his sleepe being still vpon him 2. Some reade his sleepe was interrupted or broken off Pagnin or destistuit ipsum his sleepe left him Vatab. Bullinger for so
the word nihiah of haiah in niphall sometime signifieth as Dan. 8. 27. but the preposition is ghall vpon not from the true reading thenis his sleepe was vpon him 3. Iunius giueth this sense that his sleepe was yet vpon him his spirit was troubled in his sleepe when he had this dreame so that he could not sleepe quietly vt ne somnus ipsius tranquillus esset his verie sleepe was vnquiet But the troubling of his spirits sheweth that he awaked from his dreame as is said of Pharaoh Gen. 41. 8. that when the morning came his spirit was troubled where the same word pagham is vsed to be troubled perplexed 4. Polanus giueth a contrarie sense that he was somno oppressus in a sound sleepe lying astonished as if he were dead but the troubling of his spirits argueth some interruption and discontinuing of his sleepe 5. I rather therefore here approoue Caluins iudgement quod attonitus iterum dorâ—iâ—rit c. that beeing amazed and astonished with this dreame he fell asleepe againe whereupon came the forgetfulnesse of his former dreame so also Geneuens he was so heauie with sleepe that he beganne to sleepe againe Quest. 7. Of the fower kinds of wisemen whom the king sendeth for 1. The first are called chartummim which Hierome translateth harialos qui verbis rem peragunt which doe all with words so the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuchanters Hugo Cardi. saith they were such qui per sacrificia aras c. which by sacrifices and altars did require the answer of their doubts of spirits so also gloss ordina and Lyranus These enchanters tooke their beginning from Zoroastres the king of the Bactrians who onely of all men is said to haue laughed as soone as he was borne Pin. ex Plin. but these chartummim were rather their wise men or Magi which were as their Philosophers yet mingled the studie of naturall things with damnable artes Iun. Aben Ezra saith they were the Magi or wisemen they were such as professed hid and curious learning called among the Chaldeans chartummim as the Hebrewes called their doctors and learned men Scribes The olde Latine translation as Hierome saith called them Sophistas wisemen 2. The second sort are ashaphim which are vsually translated Magi qui de singuliâ— philosophantur which take vpon them to giue the reason of any thing Hier. Pere Hu. Car. Pellican These which professed art Magicke Origen thinketh to haue had their beginning from Balaam Pin. R. Abraham thinketh that by this word are vnderstood Medici physitians which by the inspection of the vtine or feeling of the pulse doe giue coniecture of the state of the bodie but the king had no occasion here to vse his physitians this was no naturall accident but a supernaturall work Some would deriue it of the Hebrew word nashaph signifying inspiration but it seemeth rather to be a strange word beeing onely read here in Daniel Therefore R. Dauid Kimhi better taketh them for Astrologers and the word signifieth such as obserue the heauens crepusculo in the twilight whom Plin. calleth Hesiophantas for Rekiophantas that is obseruers of the element or skie Iun. in Daniel 3. The third sort is mecashphim which Caluine professeth is not certainely known what it signifieth because the names together with the things are out of vse cum res ipsa sepulta sit quis distinguet inter voces seeing the thing it selfe is buried who can distinguish betweene the words the Septuagint call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine maleficos sorcerers witches doers of mischiefe Hierome describeth them qui sanguine victimis viuntur which vse blood and sacrifices and consult with the dead these had Cham for their founder Pin. so Hugo Cardi. Pint. Pelli but they are better vnderstood to be praestigiatores counterfetters deluders of the sense iuglets which doe cast as it were a mist before the eyes and deceiue the sense such as were the Egyptian sorcerers which made counterfeit serpents which delude the externall sense as phrantike persons are terrified with inward phantasies which rise of a distempered braine Polan Inn. And they themselues also are deluded and deceiued with phantasticall visions of Sathan sic auersis sensibus aliqua illis occulta reuelantur and while their sense is held turned aside or otherwise occupied certaine secret things are reuealed vnto them Lyran. 4. The fourth sort are called chaslim the Chaldeans Some take this for the generall nâ—me comprehending all other diuiners whatsoeuer in Babylon Iun. and therefore they are all afterward called Chaldeans v. 4. Calvin Pererius thinketh that these called Chaldeans beeing the more principall and excellent of the rest had conference with the king These Chaldeans then though it were a generall name of all the inhabitants of Chaldea yet it was appropriated vnto a certaine sect and profession of learning among them which seemed to be more excellent then the rest Hierome saith they were called mathematici Mathematicians Astrologi Chaldaeorum Philosophi they were Astrologians the Chaldean Philosophers Gloss. interlin Strabo saith that the Chaldeans were Assyriorum philosophi the Assyrian Philosophers lib. Geograph 16. These tooke vpon them to cast mens natiuities and by the sight of the starres to foretell things to come whereupon the three wisemen that came vnto Christ by the leading of the starre are held to haue beene Chaldeans Gloss. ordinar and therefore in the time of Hezekiah the king of Babylon sent to know the reason of the going backe of the Sunne 2. Chron. 32. 31. Lyran. This kinde of Astrologie is thought to haue beene inuented of Iupiter Belus as Philo in lib. de Abrah Diodorus Siculus thus writeth of them Chaldaei Babyloniorum antiquissimi eo loco sunt apud Babylonios quo in Aegypto sacerdotes the Chaldeans the most auncient of the Babylonians are in that place among them as the Priests are among the Egyptians they are deputed to the seruice of the gods they spend their whole life in Philosophie c. take vpon them to interpret dreames and prodigious thing and to foretell things to come c. they are much addicted to the knowledge of the starres thereby diuining what shall happen to euery man in his life These foretold vnto Alexander the death of Darius the like they foreshewed to Antigonus Nicanor Seleucus c. All these doe make the Chaldeas a certaine profession of Philosophers and Astrologians in Babylon 8. Quest. Why Daniel was not called and sent for among the rest of the Chaldeans 1. Osiander thinketh the reason was because the king did know that Daniel was not exercised in their Magicall artes but that is not like for seeing the king had giuen order that they should haue beene trained vp in the learning of the Chaldeans c. 1. 5. it would haue much offended him if he had knowne his order had beene neglected 2. It may be therefore that the wise men were afraid to take Daniel with them least he might haue obscured them
all one somnia divinare interpretari to diuine what the dreame was and to interpret it But I rather herein consent to Pererius recte redarguit eos Rex the king doth with good right reprooue them for if they could not tell the dreame which was now in act how could they haue told of things to come by that dreame quae nunquam actu fuerunt c. which neuer were in act c. Indeede if it belonged vnto humane skill and coniecture to interpret diuine dreames it were possible to doe the one and not the other as Physitians can interpret naturall dreames but what the dreame was if it be not declared they can not gesse and the reason hereof is because humane skill and arte is finite and hath certaine limits and bounds but seeing it proceedeth of a diuine instinct to interpret diuine dreames by the same instinct which is not limited he taht can doe the one can the other also 12. Quest. v. 10. Of the Chaldeans answer vnto the King The Chaldeans and wise men doe seeme modestly to excuse themselues by these 5. arguments 1. From the impotencie and weaknes of mans nature v. 10. There is no man vpon earth that can declare the kings matter they thus reason That which is in no mans power to declare the king ought not to enquire of any but to tell a dreame that is forgotten is in no mans power to doe 2. Ab exemplo from the example of other kings neuer any asked any such thing of any Chaldean and therefore it beseemed not the king to propound that question which neuer any did before 3. From the qualitie of the thing it was a rare and pretious thing which the king demanded exceeding the wit of man 4. A comparatione from the comparison with others there is none else that can declare it they dare vndertake to doe as much as an other 5. A causa efficiente sola from the sole efficient cause which is God who onely can declare such secrets whose habitation is not in the flesh that they might conferre with him 13. Quest. Of the impostures and falshoods in the answer of the Chaldeans 1. They promise and vndertake to expound the dreame if they did know it v. 4. but the king afterward by experience found the contrary c. 4. 4. for though he told them his dreame yet could they not expound it Perer. 2. They say none els liuing could tell the dreame whereas Daniel was then liuing and afterward did both shew the dreame and the interpretation of it Bulling 3. They superstitiously affirme a multitude of gods saying Except the gods so they ignorantly worshipped many gods Polan 4. They denie Gods prouidence as though he had nothing to doe here with mortallmen that liue in the flesh Bulling 5. They seeme to affirme that man can know nothing of God vnlesse he cohabited in the flesh with them Polan 6. They also denie the incarnation of God Whose dwelling say they is not in the flesh wherein they bewray their ignorance and misbeleefe Bulling 14. Quest. What the Chaldeans meane in these words Except the gods whose dwelling is not in the flesh 1. Although they erred in holding a multitude of gods yet herein they were right that God onely had the knowledge of things to come Pint. Some thinke that by gods here they vnderstand not onely the superiour gods but the Angels also who might know and vnderstand their dreames which beeing in a materiall and corporall obiect are comprehensible of the Angelical power Perer. But it seemeth rather that these Magicians who were not ignorant of the power of spirits with whome they had familiaritie and now they failed them doe meane hereby the superiour diuine power onely Indeede naturall dreames beeing certaine corporall affections and qualities spirits may finde out but diuine dreames are of a spirituall nature and are wrought by the act of the vnderstanding which is not knowne vnto the spirits and beside diuine dreames haue a signification of things to come which are manifest onely vnto God 2. Concerning the cohabiting or beeing present of the gods with flesh that is with mortall men the Gentiles had diuers opinions 1. The Epicures thought that the gods nihil extra se agentes c. did nothing at all in the world without themselues neither were occupied in doing any thing but made them idle gods doing nothing 2. The Peripatetikes following Aristotle did make the gods onely to haue their dwelling in the heauens and to be occupied in the motion of the celestiall orbs but had nothing to doe cum rebus sublunaribus with things done vnder the Moone 3. The Platonists and Stoikes placed the gods onely in heauen but they held that there were otehr spirits good and bad in the ayre which did conuerse with men and that the gods immediatly had nothing to doe with men but per daemones tanquam internuntios by the spirits which were as messengers comming betweene God and man 4. Wherein they diuersly erred 1. in making many gods 2. in holding that God did nothing in the earth but by the mediation of such spirits 3. and that some spirits were good some euill by nature whereas the Angels were all created good in the beginning but some fell through their pride and were cast downe to hell 5. But concerning the conuersing of Angels with men the truth is this that both good Angels whose chiefe employment is in giuing attendance vpon God in the heauens yet sometime haue appeared vnto men as vnto Abraham Lot laakob the euill Angels also more often doe intermedle with humane affaires for the probation and triall of men and to their owne iust condemnation whereof there are two notable experiments the one is in those which are called energumeni possessed or bestraughted some such beeing very idiots vnlearned and vnlettered men haue spoken Hebrew Greeke Latine and disputed of profound questions in Philosophie and Diuinitie the other experiment is in the Magicians themselues which worke by such spirits and effect strange things as in counterfaiting the shapes of beasts in causing images to mooue and speake in telling strange things done farre off in remote countries these strange works either to ascribe to melancholie as some Physitians doe or to the operation of the starres as Astrologers est perquam ineruditum insulsum c. it is both an vnlearned and vnsauourie shift and to denie these former experiments extremae impudentiae contumaciae videtur it seemeth to be extreame boldnes and contumacie therfore these strange things must of necessitie be referred to the operation of spirits c. Perer. lib. 2. in Daniel in v. 10. c. 2. 15. Quest. v. 12. Of the Kings rash sentence in commanding all the wise men of Babel to be slaine 1. Though by the law of God these Sorceres and Soothsayers had deserued worthily to die and so in respect of the diuine iustice were iustly put to death yet in respect of the King who looked not
borne of a noble mother the daughter of Astyages king of the Medes but of a meane father one Cambises should come and bring them into seruitude and then he suddenly vanished away the Chaldeans in Abydenus fragments record that he was blasted by some god and spake of Babels fall by the Persians H. B. consent 2. But that this was a true historie and not done in figure type or vision it may thus appeare 1. if this be no historie no more should the rest be written in this booke and so we should haue no certentie of any thing 2. Daniel himselfe rehearseth this as a matter of fact before Balthazar how Nebuchadnezzer was deposed c. 5. 20. 3. there are many things in this chapter which can in no wise agree vnto the deuill as how Nebuchadnezzer dreamed and asked counsell of the wise men and Daniel wisheth him to breake off his sinnes by repentance none of these things can be said of the deuill ex Perer. 8. Quest. Why Daniel was called by the name of Belteshazzar 1. Dorotheus in synops and Epiphan lib. de vit interit prophet doe thinke that Daniel was so called after the name of Balthazar the kings sonne because he purposed to make him heire with him of the kingdome And this opinion may seeme somewhat to be fauoured by the vulgar Latin translation which readeth v. 5. till Daniel collega my collegue or companion in the kingdome came in which Pererius vnderstandeth so to be saide because Nebuchadnezzer had ioyned Daniel with him as his fellow in the kingdome Contra. 1. There is no word of that sense to signifie a collegue or fellow in the originall and therefore we will not insist vpon this reason 2. But the name of Belteshazzar and Belshazar are diuers in the the originall the one consisteth of 7. letters Beltheshaatzer the other onely of sixe Belshazzer And Daniel was so called before this time when as Balthazar the king was not yet borne nor named in storie 2. Suidas and Iosephus thinke that Daniel was so called because of the interpretation of hid and secret things but that is not so for he was thus called before he had yet expounded any of the kings dreames c. 1. 7. 3. The most thinke that this was the name of the god of the Chaldees and giuen vnto Daniel because of his diuine wisdome Lyran. Hugo Vatab. but the name of the Chalde god was Bel Isa. 46. 1. not Belteshazzar 4. Therefore Daniel had not the very name of his god but the king saith he was called after or according to my God the first syllable onely is borrowed from the name of his god Bel the whole name consisteth of three Babylonian words signifying keeping or laying vp the treasure of Bel Iun. as is shewed before qu. 28. c. 1. 9. Quest. In what sense Nebuchadnezzer saith that Daniel had the spirit of the holy gods v. 5. 1. The Sâ—ptuag read in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit of God thinking to excuse the king and free him from idolatrie but the word in the originall is in the plural elohim gods 2. Some thinke that by gods are here vnderstood the Angels who are sometime called gods in Scripture Pint. but the knowledge of secrets the Angels haue not because they know not things to come and the magicians who had conference and familiaritie with spirits not beeing able to tell the king his dreame which he had forgotten excuse themselues because none but the gods could declare such things c. 2. 11. 3. His meaning then is that the gods aboue onely knew secrets whose diuine spirit Daniel was indued with loquitur more gentilium he speaketh after the manner of the Gentiles who held that there were many gods Lyran. And it was a receiued opinion among them that it was a diuine thing to interpret dreames as Socrates answered the Athenians that he was ignorant of that diuine science Lyran. ex Albert. mag 10. Quest. Of Nebuchadnezzers dreame and the summe thereof There are two parts of his dreame the first containeth a description of a goodly faire tree v. 7. to v. 10. the second the ouerthrow and cutting downe of this tree thence to v. 15. 1. The tree is described 1. by the situation of it in the middes of the earth 2. by the height which reached vnto heauen which Theodoret expoundeth of his pride so also gloss ordin Lyranus of his high aduancement to such a great Monarchie 3. by the spreading of it to the endes of the earth is vnderstood the largenes of his dominion which extended very farre Megasthenes as Iosephus citeth him thinketh that he subdued part of Spaine 4. by the vtilitie thereof which was double it gaue meate and shadow vnto all both foules and beasts that is all kind of people both of ciuill and vnciuill life both had nourishment and peace vnder the raigne of Nabuchadnezzer 2. Then the destruction of this tree followeth 1. by whome by a watchman which is interpreted to be an angel 2. the manner is described how this tree should be serued the tree is broken downe that is the king is cast out of his kingdome the branches are broken off his nobles and princes are remooued from him his leaues are shaken off his glorie and renowne is taken from him the fruit are scattered the riches of the kingdome euery one snatcheth and diuideth the birds and beasts flie away many taking occasion by the fall of the king withdraw themselues from his yoake 3. Then followeth the limitation and qualifying of the punishment of this tree a stumpe of it shall be left that is his kingdome shall be reserued for him still gloss interlin with the condition thereof set forth first metaphorically it shall be bound with chaines of brasse whereby is signified his phrensie and madnesse because mad men are bound with chaines Bulling then literally or historically his state is described both outward that he should liue with the beasts of the field and inward his heart should be changed which is amplified by the circumstance of time till 7. times that is yeares be passed ouer him v. 13. So this dreame was propounded in allegorie in such maner vt tamen Deus aliquid permiscuerit vnde colligeret aliud notari that yet God mingled withall some thing whereout he might gather that some other thing was signified Calvin for a tree from whence he borrowed this allegorie needed not to be bound with chaines neither hath any heart 5. Lastly the certentie of this decree is set downe by a generall consent of God and his Angels v. 14. 11. Quest. Why this tree is said to be in the middes of the earth 1. Hugo Card. thinketh it to be so said because Nebuchadnezzer had Iudea subiect vnto him which is thought to be in the middes of the earth 2. Some of the Rabbins thinke that Babylon is signified because it is in the same line or parallel with Ierusalem which is in the middes of the
onely vnto God to be controlled of none nor to giue account of his doings to any Therefore the presumption of the Pope is intolerable who challengeth that to himselfe which is onely peculiar vnto God As thus his clawbacks and flatterers write of the Papall preheminence and priuiledge non est de eius potestate inquirendum quum primae causa nulla si causâ— no man must inquire of his power seeing he is the cause of causes and of the first cause there can be no cause c. secund Bald. in capit Eâ—cles c. And nemo potest dicere Papae c. no man must say vnto the Pope why doe you so distinct 40. c. si Papa Hereof Fâ—ederick the 2. Emperour complained in an epistle to Otto Duke of Bavaria Rationem actuum nemini quasi sit Deus reddere vult id quod soli Deo conuenit vsurpat c. he will render account to none of his doings he vsurpeth that which onely agreeth vnto God that he can not erre c. Annal. Aventin lib. 7. ex Polan 6. Morall observations 1. Observ. Worldly and carnall men doe onely craue the helpe of the godly in the time of neede v. 5. Till at the last Daniel came before me If the Soothsayers and Sorcerers could haue serued Nabuchadnezzers turne he would not haue sought vnto Daniel but now all other meanes fayling him he craueth his helpe to expound the dreame like as men in their health regard not the physitians but in their sicknes runne vnto them So Ieroboam when Abiah his some was sicke sent vnto Ahiah the Prophet 2. king 14. 2. Observ. Witches and Sorcerers not to be sought vnto Nabuchadnezzer called all his wise men together to vnfold the secret of his dreame but they could doe him no good by which we are taught not to runne vnto any such for helpe 1. because they can not helpe they are both ignorant and know nothing and of no power and can doe little as is euident in these Chaldean wizzards who did but deceiue and abuse the king 2. Such doe vse the conference of wicked spirits and therefore to goe vnto such were to forsake God As Ahaziah in â—eeking vnto Beelzebub the god of Ekron did therein denie that there was a God in Israel 2. King 1. 3. Observ. Prosperitie is daungerous v. 9. The boughes thereof were faire and the fruit much Nabuchadnezzer in his flourishing and prosperous state is compared to a good tree both faire and fruitfull this his prosperitie did lift vp his heart and made him proud and therefore his boughes were broken off to make him know himselfe So riches and abundance are but a snare to them which know not how to vse them therefore the wise man prayeth that God would not giue him riches least I be full and denie thee Prov. 30. 9. They say that the palme tree will not grow in a sat ground but in a light and sandie and if the soyle be strong and fertile they must cast salt and ashes at the roote to qualifie the strength of the ground So if prosperitie be not seasoned with the salt of grace it is vnfruitfull and vnprofitable Pintus 4. Observ. Ministers must be faithfull in deliuering the truth though it be not pleasing As Daniel vers 2. deliuereth the interpretation to the king of this fearefull and terrible dreame though he knew it should not be welcome vnto him so must Ministers in their office be faithfull as the Apostle saith It is required of the disposers that euery one be found faithfull 1. Cor. 4. 2. They must feare rather to offend God then to displease men So the Lord saith to his Prophet Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgression c. Eli was iudged for sparing and forbearing his wicked sonnes 1. Sam. 2. and the false prophets are threatned for flattering the people and sowing pillowes vnder their elbowes Esech 13. and the watchmen which tell not the people of the sword comming shall beare their sinne the Lord will require their blood at his hand Esec 33. 6. 5. Observ. We must looke vnto Gods prouidence in our affliction So Daniel saith c. 2. 21. It is the decree of the most high which is come vpon my Lord the king When the Lord layeth his hand vpon his children they must looke vnto him that correcteth them and humble themselues before him and not murmure against him seeing it commeth not by chaunce but as it pleaseth the diuine prouidence to dispose as the Prophet Dauid excellently saith I held my peace because it was thy doing Psal. 39. 4. 6. Observ. Of the vtilitie and benefit that commeth of true and effectuall repentance V. 33. My glorie and beautie was restored vnto me c. Nebuchadnezzar after his seauen yeares humiliation is restored vnto as great honour as euer he was So Iob after he had beene afflicted was raised vp to a more glorious and flourishing estate then he had before Dauid after his long time of persecution was established in the kingdome so affliction and if it worke true humiliation and repentance bringeth greater ioy and comfort in the ende as the Apostle saith one light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall weight of glorie 2. Cor. 4. 17. 7. Observ. Of the greatnesse of the sinne of pride and how the Lord abhorreth it V. 28. While the proud word was in the kings mouth whereby he boasted of his goodly buildings which he had made not for Gods honour but his owne euen in the same moment did the Lord cast him downe from his princely throne So Daniel saith c. 5. 20. when his heart was hardened in pride he was deposed from his kingly throne therefore let all those take heede by this example whose hearts are lifted vp ascribing their gifts and works to their owne wit industrie and strength or making their owne glorie and praise the ende and scope of all their doings for the Scripture saith the Lord resisteth the proud 1. Pet. 5. 5. 8. Observ. God fighteth for vs against the Deuill V. 27. According to his will he worketh in the armie of heauen The Lord is the commander of the Angels and princes both good and bad are subiect vnto him all things in heauen and earth are swayed according to his will which is much to the comfort of Gods children that nothing can hinder their saluation neither Angels nor principalities nor powers height nor depth can separate them from the loue of God in Christ Rom. 8. 39. And so our Blessed Sauiour saith My father is greater then all and none can take you out of his hand Iohn 10. 29. CHAP. V. 1. The Methode and Argument THe summe and argument of this chapter is an historicall narration 1. of a fearefull sight an hand was seene writing vpon a wall 2. and the interpretation thereof by Daniel In the vision these things are declared 1. the
occasion wherefore this vision was sent which was the profanation of the vessels of the Temple which is set forth in this manner 1. the occasion the king made a feast v. 1. 2. the vessels are brought and abused in excessiue drinking at the kings commandement v. 2. 3. 3. withall they blaspheme God and praise their idols v. 4. 2. The vision it selfe followeth where is noted 1. the time 2. what appeared a mans hand 3. the manner it did write 4. the place ouer against the candlesticke 3. The effects are two 1. the king seeth it v. 5. 2. vpon his fight he is troubled both inwardly in his thoughts and outwardly in his bodie his countenance is changed his Ioynes loosed and his knees smote together v. 6. In the interpretation there is the way and preparation made vnto it vnto v. 17. then the declaration it selfe from v. 17. to the ende In the preparation there is 1. the kings inquisition of his soothsayers but all in vaine v. 10. 2. his sending for Daniel at the Queenes motion In the inquisition 1. the wise men are called 2. the matter is propounded with promise of great reward v. 7. 3. their vaine attempt is shewed v. 8. 4. the euent thereof the kings perplexitie v. 9. In Daniels sending for 1. there is the Queenes motion and speach see the parts thereof quest 22. 2. the execution by the king with his speach vnto Daniel which consisteth of 4. parts 1. his enquirie concerning his person 2. a commendation of his gifts v. 14. 3. a narration of the wisemens weakenes and insufficiencie v. 15. 4. a promise of great reward to Daniel if he can expound the vision v. 16. Then followeth the declaration it selfe which consisteth 1. of a sharpe reprehension or redargution the order and methode thereof see quest 25. 2. the interpretation it selfe the parts thereof see quest 31. 2. The text with the diuerse readings 1. v. Belshatzar the king made a great feast bread C. to a thousand of his princes and dranke wine before the thousand and euery one dranke wine according to his age L. ad 2. And Belshatzar while he tasted wine in the tast of wine C. S. that is beeing now enflamed with wine and merrie with wine L. while the wine was in for to tast wine I. but it is said before v. 1. that he had drunke wine commanded to bring the vessells of gold and siluer which his father Nebuchadnezzar had brought from the Temple in Ierusalem that the king and his princes his wiues and concubines might drinke therein 3. Then were brought the golden vessels which they had taken out of the Temple of the Lords house which was at Ierusalem and the king and his princes his wiues and his concubines dranke in them 4. They dranke wine and praised the gods of gold and siluer of brasse of yron of wood and stone 5. At the same time came forth appeared B. G. L. the fingers of a mans hand which wrote ouer against the candlesticke vpon the plaister of the wall of the kings palace and the king sawe the palme or part I. the ioynts or knuckels L. V. B. pas signifieth a part some interpret it the palme of the hand that wrote 6. Then the kings countenance glory or brightnesse C. which Iunius vnderstandeth of that whole festiuitie which was suddenly turned was changed changed it selfe C. his thoughts troubled him so that the girdle I. bands C. V. ioyntes L. B. G. of his loynes was loosed and his knees smote one against another 7. Then the king cried aloud strongly C. that they should bring in the Astrologians Chaldeans and the Soothsayers wisards B. And the king spake and said to the wisemen of Babel Whosoeuer can reade me this writing and shewe me the interpretation thereof shall be cloathed in purple and shall haue a chaine of gold about his necke and shall be the third ruler rule the third C. in the kingdome 8. Then came all the kings wise men but they could neither read the writing nor make knowne vnto the king the interpretation 9. Then was king Belshatzar greatly troubled and his countenance was changed in him and his princes were astonied 10. Now the Queene by reason of the talke of the king and his princes came into the banket house and the Queene spake and said O king liue for euer let not thy thoughts trouble thee neither let thy countenance be changed 11. There is a man in thy kingdome in whom is the spirit of the holy gods and in the dayes of thy father light lat det and vnderstanding and wisedome like the wisedome of the gods L. S. det was found in him whom the king Nebuchad-nezzar thy father made chiefe of the Magicians Astrologians Chaldeans and soothsayers the king I say thy father thy grandfather I. 12. Because that a more abundant spirit excellent I. G. and knowledge and vnderstanding the interpretation of dreams declaâ—ing of hard sentences and the solution of doubts knots C. was found in Daniel whom the king named imposed the name Beltashazzar now let Daniel be called and he will declare the interpretation 13. Then was Daniel brought before the king and the king spake and said vnto Daniel art thou that Daniel which art of the children of the captiuitie of Iudah whom my father the king brought out of Iudea 14. Now I haue heard of thee that the spirit of the holy gods is in thee and that light and vnderstanding and excellent abundant C. wisedome is found in thee 15. Now therefore wisemen and Astrologers haue beene brought before me that they should reade this writing and make knowne vnto me the interpretation thereof but they were not able to declare the interpretation of the thing 16. Then heard I of thee that thou art able to shewe interpretations interpret interpretations C. and dissolue doubts knots C. now if thou canst reade the writing and shewe me the interpretation thereof thou shalt be clothed in purple and haue a chaine of gold about thy necke and shalt be the third ruler in the kingdome 17. Then Daniel answered and said before the king Keepe thy rewards to thy selfe thy rewardes be to thee C. and giue thy gifts to another yet will I read the writing to the king and make knowne the interpretation vnto him 18. O thou king heare thou O king G. Iunius referreth it to the 22. v. but it is better put interrogatiuely the most high God gaue vnto Nebuchadnezzar thy father a kingdome and maiestie and power and glorie 19. And for the maiestie that he gaue him all people nations and languages trembled and feared were trembling and fearing before him whom he would he slue and whom he would he saued aliue I. he 〈◊〉 L. S. B. G. V. but the other is fitter as set in opposition to the former clause and then the word must not be deriued of macah to smite but of caiah to make aliue whom he would he set vp and whom he would
them sure 2. Some are of opinion that the Babylonians hearing Daniels prophesie durst not resist their enemies but gaue vp the citie vnto them ex Perer. but it is not like if the citie had beene yeelded vp that Cyrus and Darius would haue made such hauocke of them putting the king and his nobles to the sword 3. Iosephus saith quod Cyro fortiter dimicante capta est Babylon that Babylon was taken Cyrus strongly assaulting it but though the citie were besieged it seemeth by the great securitie and feasting in the citie that there was no such assault made 4. Thomas thinketh that seeing the Lord appointed by Cyrus to deliuer his people out of captiuitie that he by his power caused the riuers Tigris and Euphrates subito siccari of a sudden to be dried vp but seeing that neither in Scripture nor in any forren writer any such thing is spoken of it is dangerous to imagine miracles without a good ground and beside the riuer Tigris was a great way distant from Babylon God indeede did extraordinarily assist Cyrus as the Prophet saith I will goe before thee and make the crooked straight I will breake the brasen doores and burst the yron barres Isa. 45. 2. but of the drying vp of the riuer the Prophet speaketh not 5. Wherefore this is most probable as both Herodotus and Xenophon write that when Cyrus saw that the citie was otherwise inuincible he vsed this stratageme he caused the riuer Euphrates to be deuided into many chanels and so made it passeable and then his armie passed ouer and by the guiding of Gadata and Gobryas two of the kings chiefe courtiers they entred into the citie Herod l. 1. Xenoph. l. 7. 45. Quest. By whome Balthazar was slaine 1. The Rabbins and among the rest Ab. Ezra doe thinke that one of Balthazar 's Courtiers hearing Daniels prophesie of the ruine of Balthazar and of the kingdome did presently slay the king and caried his head to Cyrus because he would execute the iudgement of God against him but the Lord needed not to haue such treacherous executioners of his will Calvin 2. An other opinion is that Balthazar was slaine of Cyrus souldiers while they set vpon him and he in the meane time defended himselfe with a sword Lyran. 3. But it is most like that he was slaine by the hands of Gadata and Gobryas which betrayed the citie and brought in Cyrus armie whome the king before had offended for Balthazar had caused Gadata before to be gelded and had slaine Gobryas sonne in hunting and they to be reuenged conspired against him Calvin Bulling Oecolampad Polan ex Xenophon l. 7. 46. Quest. By whome the citie of Babylon was taken 1. The Grecian historiographers doe ascribe this victorie and exploite in taking of Babylon onely vnto Cyrus as Herodotus Xenophon and the reason thereof is because they followed therein the Persian histories which ascribed the whole praise vnto Cyrus and beside as Strabo writeth lib. 15. the Grecians did extoll the Persians beyond all other Barbarians of whome they obtained many noble victories which made for their owne commendation 2. Theodoret on the otherside thinketh that Cyrus did not ioyne with Darius in this exploit and he giueth these two reasons thereof 1. because their raigne is distinguished c. 6. 28. Daniel prospered in the raigne of Darius and in the raigne of Cyrus of Persia but if they had both ioyned together it had beene but one and the same kingdome 2. he that ioyned with Cyrus was Cyaxares whome it is hard to prooue to be this Darius of the Medes this Darius was before Assuerus and Cyrus was after and thus Theodoret would infringe Iosephus report Contra. 1. At this time when Babylon was taken the kingdome of the Medes and Persians is onely in Darius who raigned not long and then Cyrus succeeded therefore their raigne was distinguished And that Darius held the kingdome of the Medes and Persians at this time is euident c. 6. 15. Perer. 2. In the Greeke histories as Iosephus writeth Darius is called by an other name and it is no rare thing for one to haue diuers names and to be called by one in the Scriptures by an other in forren histories as Ezra 4. the king which hindred the building of the Temple is called Assuerus and Artaxerxes who is the same who is named Cambises by other historiographers the sonne of Cyrus so the last king of the Medes by Herodotus is said to be Astyages the sonne of Cyaxares whome Diodorus calleth Apanda the other Astibara so also this Darius may be the same who is called Cyaxares the sonne not of Astyages but of Assuerus c. 9. 1. 3. Wherefore Iosephus opinion is more probable whome Hierome followeth that Darius and Cyrus with the power of the Medes and Persians ioyned together in the siege of Babel which best agreeth both to the prophesie of Daniel here that the kingdome was giuen to the Medes and Persians and to the vision of the image c. 2. where the second Monarchie next vnto Babylon is represented and set forth by the two armes of siluer which signified the two kingdomes of the Medes and Persians ioyned in one 4. Xenophon whome Iunius followeth in his commentarie thinketh that although Darius was the chiefe procurer and beginner of this warre with the Babylonians yet he himself was not present in person but staied at home to defend his owne kingdome of Media but by the wordes of the text here that presently after Balthazar was slaine Darius tooke the kingdome it appeareth that he was present then to take the kingdome vpon him 47. Quest. Who was chiefe in the taking of Babylon Darius or Cyrus and why mention is made onely of Darius 1. Herodotus maketh Cyrus onely the author and beginner of this warre and the chiefe contriuer of it and Iunius seemeth to be of the same opinion in his commentarie and further thinketh that Cyrus spent one yeare in setling the kingdome of Babylon and afterward resigned it to Darius called also Cyaxares so that the first yeare of Darius raigne was the second of Cyrus but it is gathered rather by the text that Darius tooke vpon him the kingdome immediatly after the taking of the citie and then began to raigne 2. The more probable opinion then is that Darius was the chiefe author and beginner of this battell and that thereunto he vsed the helpe of Cyrus then President of Persia so Xenoph. and Iosephus faith when Darius did extinguish the Empire of Babylon adiutus à Cyro he was assisted by Cyrus And this is most agreeable to the Scripture which maketh the Medes the chiefe in this siege Isa. 13. I will stirre vp the Medes against thee and Ier. 51. 11. The Lord hath raised vp the spirit of the king of the Medes So that the chiefe authoritie and power was in the Medes but the dexteritie in expediting of this busines and in vsing that stratageme in deuiding the riuer is ascribed vnto Cyrus 3.
The victorie then is specially ascribed vnto Darius though it were atchieued and obtained by Cyrus skill and valour for these three reasons as Hierome briefly expresseth them ordâ— aetatis propinquitatis regni servatus est the order of age of affinitie and of the kingdome was kept 1. Darius was now not onely 40. yeare old as Cicero saith but 62. yeares old Cyrus beeing a young man 2. he was Cyrus great vnkle his grandfather Astyages brother and beside as some thinke his father in law 3. and now the chiefe dominion was in the Medes from whome it was translated after Darius death by Cyrus to the Persians 48. Quest. Of the cause of this Babylonian warre 1. Heaodotus thinketh it was onely Cyrus ambition and immoderate desire of enlarging his dominion that made him enterprise this battell but this was not the chiefe cause for Cyrus was but an assistant and associate vnto Darius in this exploit as is before shewed 2. The author of the scholasticall historie imagineth this to be the cause that the mother of Baltbazar for whose cause those hanging orchards were made in Babylon was this Darius daughter and now Balthazar hauing no sonne Darius attempted to inuade the kingdome Balthazar yet liuing But this is not like for Darius could pretend no title at all by this pretext vnto the kingdome especially Balthazar the right heire of the kingdome beeing aliue 3. That cause is more probable which is alleadged by Xenoph. lib. 1. that the king of Babylon combining himselfe with the kings of Asia was purposed to haue warred against the Medes who had then the chiefe dominion and therfore Darius to preuent him first setteth vpon Babylon 4. But what cause soeuer mooued them the speciall stirrer and instigator to this battell was the Lord himselfe as Ierem. 14. The Lord hath broken the rodde of the wicked and the scepter of the rulers and Ierem. 51. 11. The Lord hath raised vp the spirit of the king of the Medes 5. For the Lord was prouoked by the sinnes of Babel and therefore brought this desolation and destruction vpon them which sinnes were these 1. their crueltie and oppression Isa. 14. 6. which smote the people in anger with a continuall plague c. And they were not onely cruell toward other nations but specially against the people of God when they destroyed their citie and Temple and therefore Ieremie saith c. 51. 11. It is the vengeance of the Lord and the vengeance of his Temple 2. An other of their great sinnes was their superstition and idolatrie Ierem. 51. 44. I will visit Bel in Babel v. 52. I will visit her grauen images 3. The Babylonians were giuen to diuinations to sorcerâ—e and enchantiments for the which they were punished Isa. 47. 9. They shall come vpon thee c. for the multitude of thy diuinations and for the great abundance of thine enchantments 4. And to fill vp the measure of their iniquitie Balthazar had in this his last and as it were his funerall feast prophaned the vessels of the Temple and blasphemed God All these sinnes beeing put together made vp the full measure and cried for vengeance which the Lord would no longer deferre 49. Quest. Whether Babylon was at this time finally destroyed according the predictions of the Prophets 1. The Prophets spake of an vtter ouerthrow and subuersion of Babylon as Isa. 13. 19. Babel the glorie of kingdomes and the beautie and pride of the Chaldeans shall be as the destruction of God in Sodome and Gomorrha it shall not be inhabited for euer c. and c. 14. 23. I will make it a possession for the hedgehogge and pooles of water and I will sweepe it with the besome of destruction saith the Lord. Ierem. 50. 23. Babel is become desolate among the nations c. But at this time Babylon was not brought to such desolation for it continued after the raigne of Darius and Cyrus to the times of Alexander beeing then a citie of great riches and power 2. Some to winde themselues out of this straight doe make an allegorie of these propheticall predictions whome Hierome iustly reprehendeth in his commentarie vpon the 13. c. of Isa for if still vpon euery doubt and obiection men should flie vnto allegories there would be no certentie of any thing 3. Calvin to dissolue this knot saith that Babylon was subdued twice once by Cyrus and Darius the Mede then afterward by Darius Hystaspis by the helpe of Zopyrus when 3000. of the nobles were hanged vp and many other put to the sword But although this second taking of Babylon were more cruell and grieuous then the other yet neither at this time was it finally ouerthrowne as is before shewed 4. Wherefore it must be considered that these prophecies were not fulfilled all at once neither was Babylon at the first brought to vtter desolation but by degrees 1. it was surprised by Cyrus and Darius and depriued of the Empire and dominion 2. afterward it was defaced by Darius Hystaspis when they rebelled and the walls were broken downe to the ground Herod lib. 3. Iustin. lib. 1. 3. after this not farre from Babylon by Seleucus Nicanor was built the citie Seleucia and by the Parthians the citie Ctesiphon Plin. lib. 6. c. 26. and so Babylon was almost exhaust by this meanes of the inhabitants 4. In the Emperour Adrians time as Pausanias writeth lib. 8. Babylon nihil praeter muros reliqui habet had nothing left but the walls 5. In Hieromes time as he writeth from the report of an Elamite the walls of Babylon onely serued to keepe in wild beasts for the kings game and so he saith vsque in praesentem diem prophetia Babylonis impletur euen vnto this day the prophecie on Babel is fulfilled Isa. 13. 20. Neither shall the Arabian pitch his teuts there neither shall the shepheards make their folds there And so accordingly it was fulfilled as Hierome saith praemultitudine bestiarum daemonum nullus pastorum audet intrare by reason of the multitude of beasts and of deuills and vncleane spirits that there haunted no shepheard durst enter within the walls of Babylon 50. Quest. How long the Chaldean Empire and Monarchie continued There are three generall opinions hereof 1. Some extend it not so farre as to 70. yeares 2. some limit it vnto 70. yeares 3. some make it farre to exceede the tearâ—â— of 70. yeares 1. Of the first opinion are diuers one disagreeing from an other Berosus from the beginning of Nabuchadnezers raigne to the ende of Balthazar 's counteth but 65. yeares as Iosephus alleadgeth him lib. 1. cont Appion Alexander Polyhistor cited by Euseb. lib. 9. de praep Evang. reckoneth but 62. yeares Clemens Alex. lib. 1. stromat and August lib. 18. de civit Dei doe make the summe but 48. yeares But the Scripture euidently conuinceth all these which sheweth that the Chaldeans should rule ouer nations 70. yeares Ierem. 25. 11. and so long the Iewes should be in captiuitie vnder
for their wisedome and other gifts are worthy to be aduanced which are not esteemed of according to that obseruation of the preacher cap. 10. 7. I haue seene seruants on horses and princes for their knowledge and gifts walking as seruants on the ground 5. Observ. That it is a dangerous thing not to profit by the example of others v. 22. And thou his sonne O Belthassar hast not humbled thy selfe His sinne was so much the greater because he had his fathers example before him whom God had humbled for his pride and yet would not be warned as Lamechs profanenesse is set forth for that he threatned to kill a young man in his rage flattering himselfe in his impunitie yet hauing before his eyes such a fearefull example of Gods seueritie vpon Cain for the like sinne 6. Obseru The tyrannie of the wicked shall haue an ende v. 26. God hath numbred thy kingdome The people of God endured much sorrowe vnder the hard bondage and seruitude of Babylon but now their tyrannie is at an end So when the Israelites were most cruelly oppressed in Egypt the Lord looked vpon their affliction numbred Pharaohs kingdome So the tyrannie of the Romane Emperours was numbred which for 300. yeares had persecuted the Church of God and God raised vp Constantine to be their deliuerer And in this latter age of the world when the Pope had a long time raged against Christs members the Lord brought him to number and account and hath freed his Church in many famous kingdomes from his Tyrannie CHAP. VI. 1. The Methode and Argument IN this chapter is set forth the miraculous deliuerance of Daniel from the lyons with the occasion thereof going before and the effects that followed It hath three parts 1. a narration of Daniels dignitie and honour 2. the enuie thereupon raised against him with the effects to v. 21. 3. the deliuerance of Daniel whereunto he was brought thorough enuie 1. Daniels dignitie is described 1. by the efficient cause and author of his aduancement the king v. 1. 2. by the degrees of his honour 1. he was one of the three set ouer the 120. gouernours 2. he was made the first and cheife of the three v. 3. 3. the king purposed to set him ouer the whole kingdome 2. Hereupon Daniel is enuied enuie bringeth forth malitious practising against Daniel which is of two sorts 1. they practise but preuaile not v. 4. 2. they practise against Daniel and preuaile where first is set forth their consultation v. 5. 2. the putting the same in practise where these three things are shewed 1. the enacting of a law to entrappe Daniel v. 11. 2. the vrging of the lawe to v. 16. 3. the execution of the lawe in the condemnation of Daniel with the effects thereof 1. In the making of the lawe there is 1. their petition to the king to make a lawe v. 5. and to ratifie it 2. the kings condescending v. 9. 2. The law is vrged where 1. is set forth the matter of their accusation they found Daniel praying the manner of whose prayer is described v. 10. see quest 12. following 2. the manner of their accusation which containeth a generall repetition of the law made v. 12. a particular accusation against Daniel with false suggestions v. 13. 3. the kings endeauour to deliuer Daniel v. 14. 3. The execution followeth 1. with the cause thereof the vrging of the Princes v. 15. 2. the manner the kings commandement goeth before in the instant the king vseth comfortable words v. 16. and afterward to make all sure he and the princes seale the stone of the lyons caue or denne v. 17. 3. then followe the effects 1. the kings heauines shewed by three effectâ— the refusing of his meate of his delight and of his sleepe v. 18. 2. the kings earely rising 3. and friendly salutation of Daniel Then followeth the third part Daniels deliuerance with the manner thereof see afterward quest 23. And the effects which followed which were fowre 1. the king reioyceth v. 23. 2. Daniel is deliuered without any hurt at all v. 23. 3. his accusers are cast into the lyons denne the manner is expressed who were cast into the lyons denne and how it befell them their bones were broken in peices before they came at the ground v. 24. 4. the kings decree concerning the worship of Daniels God the parts and order where of see qu. 29. 2. The text with the diuerse readings 1. And it pleased before C. Darius to set and he set C. ouer the kingdome an hundreth and twentie gouernours which should be ouer the in the. L. C. whole kingdome 2. And ouer these he set three rulers of whom Daniel was the chiefe one V. L. S. G. B. but one signisieth here the first as the next verse sheweth that the gouernours might giue account vnto them and the king should haue no damage not be troubled L. but the word nazik signifieth rather to sustaine losse then trouble 3. Now Daniel was preferred excelled V. was superior L. aboue the rulers and gouernours because the spirit of God L. B. ad was excellent in him and the king thought to set him ouer the whole realme 4. Wherefore the rulers and gouernours fought were seeking C. to find occasion against Daniel on the behalfe on the side C. in the businesse V. in the administration I. of the kingdome but they could finde none occasion not fault for he was so faithfull that there was no blame nor fault found in him 5. Then said these men we shall finde no occasion against this to this C. L. Daniel except we finde it against him concerning in C. the lawe of his God 6. Then these rulers and gouernours went together craftely assayled V. L. thronged tumultuously A. so the word pagash signifieth as Psalm 2. 1. to the king and said thus vnto him king Darius liue for euer 7. All the rulers of the kingdome the officers and gouernours the counsellers and dukes haue consulted together to make a regal statute a statute of the king C. for the king G. B. and to confirme an edict that whosoeuer shall aske a petition of any god or man for thirtie dayes saue of thee the king I. of thee O king V. L. B. G. should be cast into the lyons denne 8. Now O king ratisie the edict and signe seale G. B. describe or write C. the writing that it be not changed according to the lawe of Medes and Persians which faileth not passeth nâ—t C. 9. Therefore king Darius signed the writing and the decree 10. Now when Daniel vnderstood that the writing was signed that 〈◊〉 sealed the writing B. G. he went into his house and his windowe beeing open in his chamber the word signifieth an vpper chamber Polan towards Ierusalem he three times in the day kneeled vpon his knees and prayed and praised confessed C. before his God as he did aforetime 11. Then these men thronged together and found Daniel praying and making supplication
Angels discerned from bad by their humilitie patience veritie prudence charitie Ioan. Gerson As humilitie appeared in that Angel which appeared vnto Iohn Reuelaâ— 22. that would not suffer him to worship him the good Angels are patient and long suffring toward vs not readie to prouoke God as Sathan was that tempted Iob they are not lying spirits as Sathan was in the mouth of Baals Prophets 1. king 22. but alwaies speake and deliuer the truth their heauenly wisedome and prudence appeareth in reuealing of secrets and hid mysteries as Gabriel c. 8. did expound the vision to Daniel they also are zealously affected with loue and charitie toward the people of God as our blessed Sauiour saith there is ioy in heauen ouer a sinner that conuerteth Luk. 15. 2. But beside this ordinarie direction whereby the children of God are taught to distinguish true visionsâ— from false Daniel beeing a Prophet vnderstood it per illuminationem spiritus by the illumination of the spirit Pintus 3. As also Daniel by his former experience in the other visions c. 8. was able to discerne of the appearing of the same Angel here Quest. 12. Whether the Angels haue 〈◊〉 By occasion of these words that this Angel is called the man Gabriel this question is briefly to be discussed whether the Angels haue any bodies or rather are altogether immateriall and without bodies 1. Of the former opinion seemeth Augustine to be that damones sunt aâ—rea animalia spirits are aâ—rie creatures and because their bodies consist of the aire which is an element more apt to worke and doe then to suffer they are not dissolued by death lib. 2. de Gen. ad liter c. 17. And in an other place he yeeldeth this reason of his assertion that all Angels good and had are supposed to haue a kind of bodies nihil incorporum credendum est praeter soluâ—â— Deum nothing is to be held incorporeall beside God onely with Augustine consent Origenâ— lib. 1. periarch Philo 〈◊〉 de opifici 〈◊〉 dierum Lanctantiâ—s Hilarius with others And in the 2. Nycene Councel action 4. there was produced a treatise of Iohn Bishop of Thessalonica to the same purpose that Angels haue either 〈◊〉 or fierie bodies where that place in the Psalme is alledged he maketh his Angels spirits and his messengers flames of fire Psal. 104. and therefore he concludeth that they are 〈◊〉 pictura to be imitated and portraited by picture Contra. 1. The Angels beeing celestiall treatures cannot be supposed to haue aerie bodies the heauens are of a 〈◊〉 pure essence and nature then is the aire the Angels beeing celestiall and of a more subtile nature theâ— the heauens doe farre exceede the subtiltie of the aire 2. God the creator is an infinite spirit farre remote from all bodily matter in comparison of whom the Angels and created spirits may be said to be of a mixt and concret nature yet they are in themselues of a spirituall and immateriall constitution otherwise by the same argument it would followe that because God is a spirit therefore the Angels are not spirits 3. that place in the Psalme describeth not the making and constitution of the Angels as though they should consist either of aerie or fierie bodies but it sheweth their office onely and ministrie that God vseth his Angels as the winds and fire to execute his will to the which purpose the Apostle alleadgeth it Heb. 1. 7. 4. And in that Angels are and may be portraited by picture it prooueth not that they haue any bodily constitution but that they appeared in some visible shape which is expressed by picture 2. The sounder opinion then is that Angeli sunt corporis expertes Angels are without bodies which is the iudgement of Gregor Nyssen in tractat de oration of Chrysostome homil 22. in Genes of Cyrill in c. 12. Ioan. of Theodoret in c. 12. Daniel and of Thom. Aquin. And this assertion may further be confirmed by these reasons 1. because Angels are called spirits in the Scripture therefore they are of a spirituall nature 2. the soule of man is of a spirituall substance not of any corporall constitution much more the Angels 3. If Angels had bodies it would follow that they are circumscriptible and occupie a place as other bodies doe but they cannot be hemmed in by walls doores or such like limits and bounds 4. one bodie doth not penetrate or pierce another but giueth way as the aire to the water but the spirits passe through substances as through doores walls and the like therefore they haue no bodies 3. Pintus resolueth not of either of these opinions because the Church hath not defined and determined what is to be held of this matter and concludeth thus quid hac in re verum sit Deus ipse viderit c. what commeth neere vnto the truth herein God himselfe knoweth c. But it is more consonant and agreeable to Scripture that Angels are altogether of a spirituall nature as hath been shewed and therefore we may safely rest in this as a true position and well grounded conclusion Quest. 13. Why the Angel came about the time of the euening sacrifice v. 21. 1. Some note herereby that Daniel perseuered and continued an whole day in prayer from morning to euening gloss and if it be obiected that the commandement was giuen vnto the Angel in the beginning of Daniels prayer and therefore it is not like that the Angel was so long in comming to deliuer the message vnto Daniel it may be answered that as soone as Daniel beganne to pray God in heauen made known his decree for the reuealing of this secret to Daniel Hugo yet at that instant the Angel came not forth but as God further directed him 2. And beside God by diuerse miraculous workes did consecrate the time of the morning and euening sacrifice as about the time of the euening sacrifice at Elias prayer fire came downe from heauen which consumed the sacrifice with the water powred vpon it and the verie stones of the altar 1. king 18. 36. c. so according to the word of Elisha in the morning when the meate offring was offred water came by the way of Edom 2. king 3. Thus it pleased God to commend the times of publike prayer that men might haue a greater desire vnto those publike exercises Polan 3. Oecolampadius sheweth out of Ammonius that the Angel Gabriel came in the euening which is the ende of the day to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ should come in the latter dayes of the world 4. But some obserue yet more exactly that the Angel came about the time of the euening sacrifice which was the ninth houre of the day about three of the clocke in the afternoone to shew the verie houre of the passion of Christ who about the ninth houre yeelded vp his spirit Matth. 27. 46. 50. H. Br. Quest. 14. Why Daniel is called a man of desires ver 23. 1. Some doe expound it
still their state waxed worse and worse they were afflicted by Pompey but more by Crassus and he was tolerable in respect of the gouernours which followed Pontius Pilate Albinus Florus who still were more cruell one then another Oecolampad 4. And in that it is said vnto the ende or at the ende of the warre thereby is vnderstood that though the Iewes might sometime resist and put the Romanes to much trouble and businesse yet in the ende they should preuaile and make a finall desolation Melancthon 5. Thus the Scripture vseth by this similitude of invndations and ouerflowing of waters to set forth the horrible wast and desolation that followeth vpon cruell warre as Isay. 8. 7. 8. the host of the king of Assur is described he shall come vp vpon all their riuers and goe ouer all their bankes and shall breake into Iudah and ouerflowe and passe thorough and shall come vp vnto the necke c. And in the same manner are the armies of the Babylonians described Ierem. 47. 2. Polan Quest. 78. That the ende of the state of the Iewes not of the Romanes is here signified R. Salomon giueth this corrupt interpretation of this place that in the ende of the last battell of Gog and Magog spoken of Ezek. 38. Messiah shall subdue the Romanes and all other aduersaries to the Iewes and then the citie and Temple shall be restored But this is a corrupt glosse 1. the next verse euidently sheweth that this desolation is vnderstood of the Iewes as is euident by the ceasing of the sacrifices there mentioned 2. It is but a dreame that their Messiah shall be a glorious temporall Prince seeing the Angel here sheweth that Messiah shall be slaine by them 3. by Gog and Magog are vnderstood the Scythians and Sarmatians and other people which ioyned with Antiochus against the Iewes which battell was before the destruction of Ierusalem aboue 240. yeares And that Magog signifieth the Scythians this euidence there is because the Scythians built a citie in Syria which they called Magog as witnesseth Plinie lib. 5. c. 23. Polan 2. But whereas the Latine translator readeth post finem belli after the ende of the warre shall be the destruction which reading if it were right then the Rabbines sense is ouerthrowne who saith their desolation shall but continue vnto that warre Lyranus to make good the Latine translation saith there are two Hebrew words which are verie like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he saith differ but in certaine points the first signifieth yet and so in effect may be taken for after as Ionas 3. 5. yet fourtie dayes and Niniâ—â—h shall be destroyed that is after 40. dayes which word is like to haue beene vsed here sed postea mutata est punctatio per Iudaeos but afterward the pointing was changed by the Iewes c. But Lyranus fayleth diuersely in this his defence of the vulgar Latine 1. there is great difference betweene these two words not in points onely but in letters the word vsed in that place of Ionas consisteth of three letters it hath vaâ— in the middes and cholem but the other word which signifieth vntill hath but two letters with camets and without cholem 2. to imagine that the Iewes haue altered points and changed words in Scripture is verie dangerous for so should we haue no certaintie in Scripture and beside it is not like the Iewes would vse any such fraud seeing that they haue in account the number of all the letters in the old Testâ—ment 3. therefore retaining the best reading according to the originall the cauills of the Iewes may be otherwise answered as is set downe before Quest. 79. Of the most grieuous calamities that fell vpon the Iewes in the finall destruction of their citie The great miserie of the Iewes in this â—ast calamitie and euer since may be shewed three wayes 1. by comparing it with other former calamities which it farre exceeded 2. by the depriuation of the benefits which before they enioyed 3. by the particular description of the euils which actually they suffered 1. This their last calamitie and captiuitie differeth from all other in these fiue respects 1. Other calamities and captiuities which they endured were before declared how long they should continue as Abraham is told that his posteritie should soiourne and be euil intreated in Canaâ—â— and Egypt 400. yeares the captiuitie of Babylon was prescribed for 70. yeares as the Prophet Ieremie shewed them before the heate of persecution vnder Antiochus how long it should lie vpon the Iewes is likewise reuealed to Daniel by the Angel c. 8. But this last captiuitie and dispersion of the Iewes they haue no notice at all how long it shall endure 2. their other captiuities were nothing so long their seruitude in Egypt exceeded not an 150. yeares though the time of their aboad there were longer the captiuitie of Babylon but 70. but this their captiued estate hath alreadie exceeded 1500. yeares 3. In the other captiuities they had prophets to comfort them as Moses in Egypt in the Babylonian captiuitie Daniel and Ezekiel but such Prophets they haue none now amongst them 4. Then had they diuerse signes and miracles as the 3. children were deliuered from the fierie fornace Daniel from the Lyons but now are miracles ceased among them 5. At other times they had excellent men raised from among them which were famous and honourable for their wisedome and vertue euen with the Princes of the heathen as Ioseph with the king of Egypt Daniel with the kings of the Chaldeans Ezra Nehemiah Mordecai with the kings of Persia But none such now are found among the Iewes 2. Beside the Iewes are now depriued of seuen seuerall benefits and priuiledges which they enioyed in their former times 1. they haue not the Arke 2. nor the Lords oracles from thence 3. they want the Vrim and Thummim wherewith the Priests vsed to aske counsell of God 4. the fire which came downe from heauen and was continually preserued vpon the altar was long since extinguished among them 5. the holy oyle wherewith the graces of the spirit were conferred vpon their kings and Priests hath lost the vertue 6. the gift of prophecie is ceased among them 7. neither doth the sixt yeare bring forth fruit for three yeares as at the first it vsed to doe And if it be here answered that the Iewes wanted all these things after their returne from Babel while the second Temple yet stood yet now their case is much worse because then they had both a Temple with Priests and sacrifices and a citie and commonwealth but now they haue neither 3. Concerning the miserie which fell vpon the Iewes when the citie was besieged and taken it appeareth both by their miserable state wherein they were oppressed with famine the pestilence and the sword among themselues the great hauocke and slaughter made of them by the enemie and by their reproachfull and slauish condition afterward
Iunius in his commentarie and he yeeldeth this reason thereof because Smerdes though he were an vsurper yet quietly a while enioyed the kingdome But this Smerdes is not to be counted any of this number because both he was an vsurper for this Smerdes or as Polanus out of Ctesias calleth him Sphendadates was he that accused Tanyoxares Cambyses brother whom Cambyses caused to be taken out of the way by giuing him bulls blood to drinke and then this Sphendadates was taken for Cambyses brother and Cambyses beeing dead he vsurped the kingdome But he beeing discouered by Tibethes Eunuch vnto Amytis Cambyses mother the 7. gouernours of Persia conspired to kill him and then Darius Hystaspis was elected king because he procured by art his horse first to neigh at the rising of the Sunne whom the Persians worship as their God as was agreed betweene them before Beside as this Sphendadates was an vsurper so he raigned onely 7. moneths as Herodotus therefore in both these respects because he was an vsurper and held not the kingdome long he is to be excluded out of the number of the Persian kings Bulling 2. The Hebrewes thus count them Cyrus Cambyses Artaxerxes Assuerus making Darius the fourth whom Alexander ouercame But it is prooued before quest 5. that the Scripture maketh mention of more kings of Persia then these and this Darius as Hierome saith was the 14. king from Cyrus but he was in true account the tenth at the least 3. Pintus out of Metashenes thus setteth them downe after Cyrus the first was Artaxerxes Assuerus then Darius Longimanus after him Darius Nothus and the fourth was Artaxerxes Mnemon But here are two famous kings omitted Cyrus who must be numbered for one because this vision was in the 1. of Darius from him Cyrus was the first and Xerxes who was indeede that rich king of Persia. 4. Melancthon likewise omitteth Xerxes and nameth Artaxerxes Longimanus for the fourth because he raigned at home while Xerxes made warre abroad in Europe But this fourth king must be he that stirred vp all against Grecia which was Xerxes and not Artaxerxes his sonne 5. Oecolampadius and Pellican doe thus name them 1. Cyrus 2. Cambyses 3. Smerdes 4. Darius Hystaspis But this Darius of purpose inuaded not the Grecians but set vpon Asia minor and then the Grecians chalenging Ionia to belong vnto them by that occasion Darius also encountred with the Grecians and was ouercome by Miltiades at Marathon But Xerxes continued the warre begunne by his father and did of purpose prouoke the Grecians to battell Iun. commentar 6. These then were the three Rings 1. Cyrus 2. Cambyses his sonne 3. Darius Hystaspis 4. and the fourth was Xerxes who is described by his riches and his attempting of warre against the Grecians to the three first kings the Grecians gaue these titles Cyrus was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a father Cambyses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord ouer them and Darius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a merchant a railer and extorter of tribute H. Br. in Daniel this reckoning followe Calv. Pol. Iun. in his annot Osiand Pappus Quest. 7. Of the fourth king of Persia his riches and power Two things are here expressed concerning this fourth king 1. that he should be richer then they all for beside the great summes of treasure which Darius Xerxes father had gathered together he was 6. yeares after in making preparation for the warres of Grecia and beeing thus growne to exceeding great riches then he beganne these wars against the Grecians which though intermitted a while yet were not fully ended vntill the Monarchie of the Persians was finally ouerthrowne by the power of Grecia vnder Alexander 2. it is said he should raise all against the realme of Grecia herein three things are to be considered 1. the preparation to this warre 2. the successe thereof 3. the ende of this rich king First his preparation was wonderfull Polanus out of Ctesias saith his armie consisted of 800. thousand men and a thousand shippes Calvine reckoneth 900. thousand Osiander out of Iostine counteth a 1000. thousand men and a 1000. thousand shippes but Herodotus goeth yet further and maketh the whole summe 23. hundred thousand Pererius exceedeth them all collecting that the whole armie quinquies continebat decies centena millia conteined 5. times 10. hundred thousand But this number seemeth to be incredible yet without question he prouided an huge armie in so much that it is said he drunke vp riuers made bridges ouer the Sea cast downe huge mountaines and made them euen with the ground 2. now for his successe he was ouercome in 4. battells and within the space of two yeares all this huge companie was vanquished and destroyed first he was foyled at Thermopilae where 300. Lacedemonians discomfited the whole armie of the Persians then he was ouercome by Sea at Artemisium afterward at Salamine where finding the bridge broken downe he was constrained to flie away in a small boate lastly Mardonius by whose counsell he tooke that warre in hand was vanquished at Plateae And such was the successe of that warre 3. Now the ende of Xerxes was this at his returne he fell into inordinate lust and cruelty he committed incest with his brothers wife and daughter and caused his owne brother Masistes to be slaine and he himselfe was killed by Artabanus who a while vsurped the kingdome after him And this was the ende of this rich and mightie king of Persia. Quest. 8. Why the Angel leaueth at the fourth king of Persia seeing there were more 1. Lyranus his opinon here is not sound that thinketh following the Hebrewes that none of the Persian kings are here omitted and taketh this fourth king to be the last Darius that was ouercome by Alexander but both the continuance of the Persian Monarchie and the number of the Persian kings agreed vpon almost by all historians ouerthroweth this opinion 2. yet although there were more kings of Persia then sowre diuerse reasons may be alleadged why the Angel staieth at the fourth and proceedeth no further 1. the spirit of God intended not to followe the order of the historie sed praeclara quaeque praestringere but to touch onely the principall and speciall things Hierome Hugo Card. 2. Theodoret saith the reason is because the Angel would onely set downe the most mightie kings of Persia omitting the rest and to the same purpose Bullinger and Polanus because it is said there shall stand vp three kings of Persia the Angel onely speaketh of the flourishing state of â—â— at Empire before it beganne to decay as it did presently after Xerxes time 3. Some giue this reason that the other kings of Persia are omitted here because they are supplied out of other bookes of the Scripture as of Ezra Nehemiah and some of the Prophets Pappus 4. Iunius addeth because the historie of the Persian kings following concerned not the people of God their chiefe businesse afterward fell out with the