him the tuition of him and his realme but vnder that colour his meaning was to hold the kingdome of Egypt to himselfe Then the Egyptians craued helpe of the Romanes who sent Câ—ius Popilius who discharged Antiochus out of Egypt making a circle with his rod at his feete requiring Antiochus present answer before he went any further 2. He raged also against the people of God the Iewes whose countrey is called the pleasant land because of the knowledge and worship of God as it is in that sense called the ioy of the whole earth Psal. 48. 2. In two expeditions which he made against Egypt in both of his returnes from thence he inuaded Ierusalem and put the Iewes to the sword At the first time he was receiued by Iason the high Priest and in his second returne by wicked Menelaus Thus he raged against the host of heauen the people of God who are as the Lords host militant here in earth and he cast down some of the starres to the ground which some vnderstand generally to be the people of the Iewes Hugo some the chiefe and famous men Cal. Polan But rather by starres are vnderstood the excellent professors of the Church whom he caused some to forsake their faith some to be tormented as the mother with her 7. sonnes 2. Macc. 2. 7. thus the casting down of the stars is vnderstood Apoc. 12. 4. Bulling 3. Then followeth the third effect his prophanesse and irreligion against God who is called the prince of the host of his Church hereof there are fowre wicked and vile fruites 1. the daily sacrifices should be taken away with other ceremonies of religion the Sabbaths violated Gods seruice and worship intermitted 2. The Sanctuarie was defiled and the abhominable Idol of Iupiter Olympus set vp in the place of the worship of God 3. many of the Iewes reuolted from the faith and so the armie that is the Church militant was betrayed into the hands of Antiochus v. 12. 4. he cast downe the truth that is destroyed the lawe defacing and burning the bookes of the law 1. Macchab. 1. 59. Bulling Quest. 21. Of the meaning of these words v. 12. the armie was giuen vp with the daylie sacrifice by iniquitie There are diuerse readings of this verse 1. Some translate the word tzeba time thus reading a time shall be giuen ouer the daylie sacrifice for the iniquitie Calv. Mercer in Iob. 7. v. 1. Genev. But seeing the same word tzeba is taken for an host or armie v. 10. it is not conuenient to alter the signification here 2. Some other reade robur ei datum est c. power was giuen him against the dayly sacrifice c. so the Latine and Perer. Pint. Pap. Osiand but this reading likewise is refused vpon the former reason because the same word is otherwise taken before 3. It remaineth then that this is the true sense and reading the host was giuen vp with the dayly sacrifice Bul. Vat. or against the daily sacrifice I. Pol. by iniquitie or treachery 4. This defection treacherie or iniquity some vnderstand generally of the Iewes iniquitie of the people for the which they were punished and depriued of the daily sacrifice Cal. Genev. some referre it more specially to the sinnes of the Priests and people in corrupting and defiling of the seruice and worship of God committed against the daily sacrifice for the which they were worthily deliuered vp Vatab. But here seemeth to be speciall relation to the treacherie of the Priests by whome the citie and temple was betraied as first by Iason afterward by Menelaus who buying the high Priests place for money neglected the Temple and the seruice thereof transgressed the lawes and preferred the games and plaies of the Gentiles as is more at large declared 2. Macch. 4. 22. Quest. Of the meaning of the word Palmoni v. 13. 1. Some reteine the Hebrew word Palmoni as the Septuag but it was not a proper name of this great Angel to whome the other Angel spake it was a title rather or epithete giuen him that admirable or excellent Angel as Vatab. 2. Some doe take this word as deriued of these two words peloni almoni which signifieth a certaine one vnknowne as Ruth 4. 1. peloni almoni ho such an one come hither But this Angel beeing spoken vnto as the superiour and the other Angel which asked the question beeing set forth by the title of holy one it is not like that this great Angel the reuealer of secrets should be expressed by such a meane tearme 3. Therefore this palmoni is vnderstoode of Christ who is the reuealer of secrets and it signifieth one which hath things secret in number or account Iun. some deriue it of pala wonderfull and almoni a certaine one so it should signifie one admirable or wonderfull Oecolampad some of pala and ghalam which signifieth to hide he that hideth things secret Polan but the best deriuation is of pala wonderfull or secret and manah to number so Palmoni is he which hath all â—ecrets in number and account Pap. and so interpreteth Iunius Quest. 23. What Angel that was vnto whom one of the Angels spake 1. This whom Daniel calleth one of the Saints was no doubt one of the Angels and most like to be the Angel Gabriel because he is bidden afterward by name to cause Daniel to vnderstand the vision Bulling 2. But concerning the other who is called Palmoni vnto whom the Angel spake some questioÌ„ is who it should be Perer. and Pintus do suppose it was some superiour Angel and thereupon Pererius would ground his speculatiue conceit of the Hierarchie of Angels that some are inferiour and ministring spirits some are superiour and giue direction vnto the other 3. But this great Angel called Palmoni was no doubt Christ himselfe the Prince of the Angels for so he is called Isay. 9. 7. peleh wonderfull whence this name Palmoni is deriued Cal. Bulling 4. Now this Angel that asked the question did it not of any curiositie as the disciples enquired of Christ Act. 1. and therefore are reprooued but the Angel for the instruction of Daniel for the common good of the Church desireth to knowe this secret Quest. 24. Of the time prescribed v. 14. of 2300. dayes how it is to be taken 1. R. Leuâ— by so many dayes would haue vnderstood so many yeares beginning from the time of Saul which he calleth the morning because then the kingdome of Israel flourished and by the euening he vnderstandeth the taking away of the kingdome from thence to the third reparation of the Sanctuarie he would haue counted 2300. yeares when he saith the Temple should be built the third time againe and after that neuer to be destroyed But this Rabbine herein is a false Prophet for from Sauls raigne there haue runne 2600. yeares and yet this their third Temple which they dreamed of is not raised 2. R Saadia by these 2300. dayes would vnderstand so many moneths for so he
minister in beeing sent abroad into the world to dispatch the affaires committed vnto them other stand by as assistants not beeing sent forth as the other but they attend to know the will of God and to giue direction vnto the ministring spirits And further they assigne the foure higher orders which are Soraphim Cherubim Thrones Dominions to the Angels assistant and the fiue inferiour Angels Arkangels Vertues Powers Principalities to the ministring Angels But whether sort be more in number the assistant or ministring spirits it is not agreed among them Gregorie thinketh that the number of ministring spirits is greatest lib. 17. moral c. 9. Dyenisius Areopagita cited by Pererius is of the contrarie opinion that the higher the Angels are in degree the more they exceede in number Contra. 1. Here is no distinction of the offices of diuers sorts of Angels but onely a description of their office and ministerie they stood before the Lord to minister for so is this phrase of standing vsed c. 1. 19. They stood before the king and the Apostle saith Are they not all ministring spirits which Pererius interpreteth that they doe not all minister immediatly but some immediatly by others but this interpretation is taken away by the words following sent forth to minister Then all the Angels are sent forth to minister as it pleaseth God to employ them they doe not stand still before the Lord as informers of the rest 2. This difference then of Angels some ministring some assistant beeing taken away the other question is superflous which should exceede the other in number 3. And concerning those nine orders of Angels it is but a curious conceit those seuerall names doe shew that there are degrees and diuersitie of gifts among the Angels but so many distinct orders can not thereupon be granted See more hereof Synops. Centur. 2. err 1. 5. Controv. The glorious persons of the Trinitie are not to be represented by any image v. 9. The Auncient of daies did sit From this place the Romanists inferre that it is no more inconuenient to picture and expresse by image the Trinitie or any person thereof as they did sometime appeare then it was for them so to appeare But there is great difference betweene the appearing of the Trinitie in some visible shape as God the father as an auncient man the Sonne in the shape of a young man and the holy Ghost in the likenes of a doue and the picturing of them 1. The one was Gods speciall dispensation but the other is forbidden to make any image to be worshipped 2. this apparition did not continue but eftsoone vanished away but pictures are permanent and so are dangerous 3. the apparition was made onely to the Prophet here but pictures are seene and beheld of all which are in danger to stumble at them the argument then followeth not because it pleased God so to appeare therefore he may be so described and pictured 4. the apparition was a figure of Gods speciall presence but so is not an image God is not declared thereby more to be present then where there is no image at all 6. Controv. Against the Vbiquit aries which hold an omnipresence of Christs humanitie v. 14. And he gaue him dominion and honour Hence the Lutherans would inferre that the very essentiall power of the deitie is communicated vnto the humane nature and so consequently this propertie to be euery where and in all places at once Contr. 1. They imagine that this power was giuen onely to the humane nature of Christ whereas it was giuen vnto his whole person in respect of the office of his Mediatorship this dominion was giuen to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man 2. Whereas this great power they would haue giuen by Christs diuine nature to his humanitie it is euident out of the text that it was giuen by the Auncient of daies vnto the Sonne of man 3. And because in the text it is called an euerlasting dominion they hereby vnderstand that dominion which was without beginning and shall be without ende whereas this dominion giuen vnto Christ God and man had a beginning with his incarnation but shall haue no ende and this is euident v. 27. where this kingdome which is communicated vnto the Saints the members of Christ is also called euerlasting yet that kingdome hath a beginning Polan 4. Beside that which is finite can not be capable of that which is infinite the humane nature then of Christ can not receiue the infinite power and omnipotencie of the deitie Pappus answereth that although in it selfe it be not capable yet by the power of God to the which nothing is impossible it may be made capable of that infinite power and glorie Contr. Gods power indeede is infinite and he is able to doe more then he doth or will the question is not of Gods power but of his will and purpose which is that our blessed Sauiour as he hath assumed our very flesh with the naturall properties thereof so he should reteine them still as the Apostle calleth him the man Iesus Christ 1. Tim. 2. 5. 5. Those things which are peculiar and proper vnto a thing can not be communicated really vnto an other thing without the destruction thereof it is proper to the diuine nature to be infinite omnipotent omnipresent and to the humane to be finite and in one place at once if now the humane nature should become infinite omnipotent omnipresent it should loose the properties of the humane nature Pappâ—â— againe answereth that there may be a reall communication of properties without the destruction of the thing as yron made redde hoate keepeth the properties of yron still as the thickenesse the heauinesse and such like Contra. 1. The properties of the fire are not communicated really to the yron but certaine effects onely for if the yron had the very propertie of heate it would continue hoate still the fire beeing taken from it and if the fire should impart the properties of lightnesse to the yron it should be no more heauie but the very nature thereof would be changed 2. Like as then the bodie as long as it liueth is animated by the soule beeing quickned with agilitie vital spirits and heat yet the soule communicateth not the essentiall properties thereof vnto it so the humane nature of Christ is glorified and in a manner deified by the God-head yet each of the natures reteine their essentiall properties still 7. Controv. That diuturnitie and long continuance without interruption is no infallible note of the Church v. 14. His dominion shall be an euerlasting dominion Bellarmine inferreth from hence that the Church is discerned and knowne by the durable state and continuance thereof Contra. This is spoken of the spirituall and inuisible kingdome of Christ begunne in this life and perfected in the next It followeth not because the Vniuersall Catholike Church of Christ which is not alwaies visible in the world is perpetuall that a particular visible
Cur abhorrent Christiani a sacrisiciis Gentilium cum non abhorrent à libris Gentilium why doe Christians abhorre the sacrifices of the Gentiles seeing they doe not abhorre not abstaine from reading of their bookes Answer 1. The Scriptures are indeede alone sufficient for such things as belong vnto saluation neither to any such ende doe Christians craue helpe from the heathen but they vse them onely as supplies concerning things belonging vnto this life therefore as kings and princes vse the seruice of artificers husbandmen cookes for inferior seruices so it is not vnbeseeming a Christian to make vse of the Gentiles inuentions 2. S. Paul simplie condemneth not philosophie as that which consisteth of physicall morall or politicall principles and obseruations but he speaketh against that erroneous part of Philosophie and vaine speculation as in the adoration of Angels and such like and thus the Apostle expoundeth himselfe in the next words let no man spoile you through Philosophie and vaine deceit 3. There is not the like reason betweene the writings and sacrifices of the Heathen for their bookes may be reade without hurt one may choose the good and leaue the euill but the sacrifices are altogether euill and idolatrous yet the things in themselues which they offer in sacrifice the abuse set apart Christians abhore not as wine bread flesh for they are the good creatures of God but the abuse of them to most filthie idolatrie they onely abhorre and condemne Per. 4. Notwithstanding therefore whatsoeuer is or can be obiected there is a lawfull and commendable vse of humane artes and learning among Christians like as Moses made vse of the Egyptian and Daniel of the Chaldean learning and S. Paul in his writings of the sayings of the heathen poets So the Christian Fathers armed themselues against the heathen with their owne weapons as Cyrillus Alexand. against Iulian Origen against Celsus Methodius against Porphyrie Hieronimus against Iouinian the Apologies of Quadratus and Aristides Christian philosophers which were presented to Adrianus the Emperour in the behalfe of the Christians are fraught with great store of heathen testimonies so also are the writings of Iustinus Tertullian Eusebius Lanctantius Augustine with others Quest. 40. Of the dreames and visions which Daniel had vnderstanding of 1. The visions were such as were shewed vnto men waking which were of two sorts either expressae signis corporalibus such as were indeed expressed and represented by corporall signes as the hand which appeared vnto Balthazar vpon the wall and left a materiall writing behind it or els per similitudines imaginarias effectae such as were exhibited by certain imaginarie similitudes such were diuerse visions which Ieremie and Ezekiel had and the visions shewed to Daniel in this booke by dreames are vnderstood such visions as were represented vnto men in their sleepe Per. 2. But this must be vnderstood neither of naturall and humane dreames the interpretation whereof belongeth vnto Physicians and Philosophers but of diuine dreames 3. And hereby also is signified that Daniel excelled in all kind of prophoâ—â—e which is vnderstood by these two visions and dreames Numb 12. 6. Iun. so that Daniel onely of these foure was endued with the gift of prophesying Genevens Quest. 41. Whether this gift of vnderstanding visions and dreames were in Daniel as an habite permanent and remaining alwaies in him Lyranus seemeth to be of opinion that this gift was habituall in Daniel and that it was alwaies present with him 1. because as God gaue the other knowledge which was an habit in them so he gaue Daniel this gift of vnderstanding dreames 2. there are but three things in the soule potentiae passiones habitus powers and faculties as to will to vnderstand passions and affections and habits as of vertues arts and such like But this gift to expound dreames was no facultie of the minde for then it should haue beene generall and much lesse was it any passion which are most seene in the sensitiue part therefore it was an habite Contra. 1. Both knowledge was giuen to the rest and this speciall vnderstanding to Daniel by the Lord the onely fountaine and author of euery good gift but they were not giuen in the same manner 2. naturally in the soule these three things are to be found but this gift in Daniel was supernaturall and therefore is not comprehended in that diuision of the naturall faculties and parts of the soule 2. Wherfore I subscribe rather vnto Pererius donum illud non fuisse in Daniele tanquam habitum permanentem c. that this gift in Daniel was not as a permanent habite alwaies remanying with him as may be thus shewed 1. An habite which is alwaies permanent one may vse when he will where and how he will but so could not Daniel vse this propheticall gift of interpreting dreames for when the first dreame of the king was propounded to him he obtained the interpretation thereof by his and his brethrens earnest prayers and he desired the king to giue him leasure c. 2. 16. likewise when he heard the other dreame he held his peace by the space of an houre c. 4. 16. in his heart beseeching the Lord to cause him to vnderstand it 2. As it was in other Propheticall gifts so in this but the Prophets did not alwaies prophesie but at such time as the spirit of God came vpon them and did illuminate them as the prophet Elisha caused a Musician to play before him and then he prophesied Nathan when first Dauid consulted with him to build God an house had then no prophesie or reuelation till the night following 2. Sam. 7. the propheticall illumination then is like vnto the light not which is alwaies inherent in the bodie of the Sunne but which at times shineth in the aire and sometime is ouercast so the prophets could not prophesie when they would themselues but as they receiued present illumination and direction of the spirit 3. Now yet they were still called Prophets euen then when they prophesied not both because of their vocation and calling they were threunto appointed by God as Ieremie was sanctified in his mothers wombe to be a Prophet or because they did often prophesie ex frequentia prophetandi they had the name of Prophets Pere Quest. 42. Of the diuers kinds of dreames and whether there be any diuine dreames Dreames vsually are diuided into these three kinds naturall humane which are called animalia and supernaturall 1. Naturall are such which are chiefly raised by naturall obiects as when men dreame of meat and drinke being hungrie or thirstie of such dreames speaketh the Prophet Isay 29. 80. And these dreames are incident to bruit beasts 2. Humane dreames are such as are raised by the multitude of the busines wherein men are occupied in the day such dreames the Preacher describeth Eccles. 5. 2. A dreame commeth by the multitude of busines 3. Supernaturall dreames are of two kinds either diuine which are sent of God for some spirituall
desired as God reuealed vnto Daniel in a vision by night the interpretation of Nebuchadnezzers dreame which he himselfe had before begged and intreated by prayer 4. and some diuine dreames are answerable to the precedent thoughts of the heart as Iosephs dreame was to direct him what he should doe with Marie whome he was carefull of before and much troubled in himselfe about that matter Quest. 47. Why it pleased God by visions and dreames to instruct his seruants 1. One reason Hippocrates yeeldeth because in the day time men are distracted with many affaires and much busines so that the minde is not so free and apt in the day to receiue such spirituall direction as in the night 2. Aristotle saith that dreames come in the night propter noctis silentium sensâ—um exteriorum vacationem because of the silence of the night and the rest and intermission of the senses and the soule then beeing not hindred neither by the occurrent busines of the day nor by the employment of the senses is more readie and free to attend vpon God 3. Beside the night is secret and so the Lord may then secretly insinuate his will without any disturbance of the partie or obseruation of others c. 4. By this it appeareth also quanto sit Deus potentior ad hominem docendum c. how much more powerfull God is to teach and instruct man then any other can for one man onely can instruct another waking and giuing attention but God can instruct men in their sleepe Averroes hath this opinion he denieth not but that a man in sleepe may haue a propheticall instinct yet he thinketh that other artes and sciences cannot be inspired by that meanes which are onely attained vnto by precept and experience and by the helpe of the outward sense But herein he sheweth his ignorance not knowing the Scriptures and the power of God for though ordinarily artes are learned by such meanes yet God hath infused knowledge without any such â—elps as into Noah Bezaleel and Aholiab the builders of the Sanctuarie Salomon the Apostles 5. Adde further that seeing sleepe is an image and representation of death by this meanes we are taught that the soule liueth after the death of the bodie and hath more perfect knowledge and illumination then while it was in the bodie as more visions and reuelations haue beene shewed vnto men in their dreames their bodie beeing asleepe then when they were awake Quest. 48. Why visions and dreames are often shewed vnto simple and vnlearned men 1. By this one reason Aristotle and after him Cicero would eleuate the authoritie of diuine dreames for thus they obiect that if there were any such diuine dreames giuen vnto men by God ea non obscuris indoctis hominibus sed viris sapientia praeditis dari par erat it was meete they should be giuen not vnto obscure and vnlearned men but vnto such as were wise c. 2. To this obiection we thus answer 1. that such Sathanicall dreames as were vsed among the heathen were inspired into the simple ignorant and superstitious that were apt to beleeue any thing that they might not perceiue the fraud of those spirits whose oracles were vaine and void of truth doubtfull and ambiguous 2. but diuine dreames in deede were for the most part reuealed vnto wise and prudent men as vnto Abraham Ioseph Salomon Daniel 3. sometime also such dreames were sent vpon meane men of no great learning or wisdome in the world but they were such as were deuout and religious which their holines and pietie did make them more capable of heauenly visions and reuelations whereas the wisdome and greatnes of this world doth puffe man vp and so is an impediment and obstacle to such mysticall instructions 4. God also hath sometime giuen such dreames vnto wicked and impious men as to Pharaoh Nebuchadnezzer but then such dreames were shewed them not for their owne benefit but for the good of Gods Church and beside though they had dreames yet they had not the interpretation of them but therein vsed the helpe of Gods seruants as Pharaoh of Ioseph Nabuchadnezzar of Daniel Quest. 49. Why dreames are not alwaies cleare and manifest but darkely and obscurely propounded 1. The reason why diabolicall dreames such as were vsuall among the Heathen were obscure and doubtfull may readily be rendered because the spirits which deceiued them had no certaine knowledge of things to come and therefore the dreames and oracles which they gaue were so doubtfully and obscurely propounded that howsoeuer the euent was it might seeme answerable to the dreame and if they failed in their hope the interpretation should be laid not vpon the reuelation which was giuen but vpon themselues that could not rightly vnderstand it 2. But Diuine dreames either were euident plaine and manifest as the dreames which Abimelech Salomon and Ioseph had Matth. 1. or if they were obscure it was for one of these causes 1. that they might seeke vnto the seruants of God for the interpretation of their dreames as Pharaoh did vnto Ioseph 2. that the seruants of God themselues might by earnest praier begge of God the vnderstanding and interpretation of such dreames 3. the manifold mysteries shut vp in such short visions made them the more obscure as c. 2. the vision of the image comprehended more then could be contained in a long processe of speach such visions the more compendious so much the more obscure were they 4. the Lord thought good obscurely and darkely to reueale his will in dreames that the truth might lie as hid for a time till such time as they were fulfilled and accomplished as Iosephs dreames of the bending of the sheaues and bowing of the starres were not perfectly vnderstood till he was aduanced in Egypt Quest. 50. What dreames may be obserued and by whome 1. To obserue all dreames is friuolous and superstitious 1. for this were much like to the ridiculous customes of the Heathen that tooke vpon them to coniecture by the flying of birds and looking into the entralls of beasts 2. beside it sauoureth of the Stoicall fatall necessitie to think that all things necessarily should follow as men surmise by their dreames 3. And if starre-gazing be condemned of the wise and curious Astrologicall obseruations much more is such coniecturing by dreames to be contemned which hath more vncertentie in it then the other 2. Some dreames notwithstanding though not all may be marked but yet Iamblicus rule is friuolous that such dreames as happen either in the beginning of sleepe before the minde be ouercast with the fuming vapors of meates and drinke or in the ende when now all such vapors are concocted and digested by sleepe are worthie of obseruation but those which come in the middes of sleepe the bodie then beeing drenched as it were and fuming with such vapors are not at all to be regarded for this were to limit God to appoint him his times and
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
was sent as he saith Thou hast shewed now the thing that we desired of thee it is not like that Daniel and the rest beeing full of care in this so weightie a busines would giue themselues to rest but they awaked when other slept So Hugo Card. giueth this as a reason why this vision came in the night quod tempus magis orationi competit because that time is fittest for praier 3. And presently after this thing was reuealed it is said that Daniel answered and said The name of God be praised but he could not thus answer and praise God in his sleepe It was then such a vision in the night as Paul had Act. 16. 9. when a man of Macedonia appeared vnto him and said Come and helpe vs. 4. Yet this further must be added that visions come not onely by day but by night and not onely when men are awake but when they sleepe as Daniel saw a dreame and had visions in his head as he lay vpon his bed c. 7. 1. such visions are more then dreames and differ in respect of the more cleare illumination and euident demonstration of things such was Salomons dreame wherein he had a vision beside when actually the gift of wisdome was conferred vpon him 1. king 3. whereof see c. 1. qu. 51. Yet dreames and visions doe differ in nature still though they may concurre together the one beeing but a representation of the image and similitude of things the other a demonstration of the things themselues 20. Quest. Of the forme and order of Daniels thanksgiuing Daniels thanksgiuing is of two sorts either generall v. 20. to 23. or speciall and particular and either of them consisteth of the proposition containing the doxologie or thanksgiuing and the probation thereof 1. In the generall benediction in the proposition is expressed who is to be praised the name of God not the letters or syllables as the Iewes adore the name Iehouah the Papists the name Iesus but the name of God is God himselfe and the adiunct of the time also is added for euer and euer 2. The probation is set forth briefly for wisdome and strength are his then it is amplified by the effects first his power is declared by two effects the changing of times and seasons and the taking downe and setting vp of Kings then his confidence by three effects 1. in giuing wisdome for action 2. vnderstanding for contemplation 3. and in discouering secret things which is amplified by the cause taken from the essentiall propertie of God he knoweth what is in darknes because with him is light 3. Then followeth the speciall thanksgiuing with the proposition wherein Daniel giueth thanks for himselfe and the probation taken from two effects in opening vnto them the Kings dreame according to their desire and giuing them power and strength thereby to preuaile against and ouercome the imminent danger and perill of death the latter effect is set forth in the first place Quest. 21. v. 19. How Daniel is said to haue blessed the God of heauen 1. The Lord is called the God of heauen 1. because he made the heauens but other gods haue not made the heauen and the earth Ierem. 11. Hug. Card. 2. And this sheweth a difference betweene the true God and idols herein because they are worshipped onely in the earth and not in heauen Pint. 3. And God is so called because he is habitator coeli he inhabiteth and dwelleth in the heauens and therefore he saith heauen is my seat or throne Isa. 66. 1. not that God is limited and confined in the heauens but there are the most glorious and visible signes of his presence Pintus 4. And by this title is set forth Gods glorie greatnes and power because the heauens are the most glorious of Gods creatures and doe sway things below in the earth Polan 2. To blesse is taken diuersly in Scripture 1. when God is said to blesse man benedicere to blesse is the same that benefacere to bestowe benefits as the Lord saith to Abraham I will blesse thee and make thy name great Genes 12. 2. to blesse here is to encrease and multiplie him and make him great 2. when one man blesseth another it signifieth to wish well vnto them and to pray for them as Rebekahs mother and brother are said to blesse her Gen. 24. 60. 3. but when man is said to blesse God it signifieth to praise him and giue thankes vnto him as Psal. 54. 1. I will blesse the Lord for euer his praise shall be in my mouth continually and so is it taken here 22. Quest. vers 21. How the Lord is said to change times and seasons 1. He changeth times 1. he maketh day and night summer and winter ipse est primus motor coelestium corporum because he is the first mouer of the celestiall bodies which doe rule the time 2. and he changeth and altreth the times either according to the course of nature ordinarie as in distinguishing dayes moneths and the times of the yeare or extraordinarie as when the seasons of the yeare keepe not their kind but many times the Summer weather is changed into the winter raine and cold and the winter into Summer Cal. and he altreth the times against the course of nature as when he caused the Sunne to stand still in Iosuahs time and to goe backe in the dayes of Hezekiah Pere 2. He also changeth the particular seasons both of the ayre and weather sending sometime heate and drought sometime raine and cold Polan as also he disposeth of the age and yeares of mans life in generall as mans age was shortened after the flood and in particular sometime shortening mans dayes as he did vnto Moses not suffering him to liue to see the land of Canaan sometime prolonging it as he added 15. yeares to Hezekiahs life Pere 23. Quest. vers 22. VVhat secret things the Lord is said to discouer There are three kinds of secret things which the Lord is said to discouer 1. The mysteries of religion as concerning the blessed Trinitie the incarnation of the Sonne of God the life to come the knowledge of which things a man cannot attaine vnto vnlesse it be reuealed vnto him from God 2. There are the secrets of the heart which none knoweth but God who is the searcher of the heart saue the spirit of man which is in him 1. Cor. 2. 11. to none other are the thoughts of the heart knowne but onely vnto God 3. The things to come are great secrets which onely are manifest vnto him by whome all things are acted and gouerned both past present and to come Pere 24. Quest. How light is said to dwell with God v. 22. whereas it is said Psal. 18. 11. he made darkenesse his secret place 1. God is said 1. to be light in himselfe in his essence because there is nothing in God but most pure sincere cleare as also because he communicateth of this light vnto others as Iohn 1. 9. he is the
of his friends and Lyranus saith vidit regem obstinatum in malicia ideo tacuit c. he saw the king setled and obstinate in his malice and therefore held his peace But Daniel had offended much if beeing present he should by his silence and connivence haue betraied these innocents as the wise man saith Prou. 24. 11. Wilt thou not preserue them that are lead to be slaine 2. Pererius thinketh that Daniel beeing a great Prophet might foresee that God would deliuer them out of this daunger by some great miracle that thereby the power and glorie of God might be set forth as our blessed Sauiour suffered Lazarus to die that he might get greater glorie by raising him vp againe out of his graue Contra. 1. Our blessed Sauiour and Daniel the master and the seruant are not well matched together Christ had all power and knowledge in himselfe so had not Daniel 2. he knew not of his deliuerance from the Lyons himselfe when he was cast into their denne for then it had beene no triall of his saith if he had bin sure to be deliuered much lesse is it like that he foresaw the miraculous deliuerance of these 3. Therefore Daniel is excused by his absence and ignorance he neither was present and so consequently was ignorant of all that now happened beeing done speedily and in hast see before qu. 4. 18. Quest. Of Nabuchadnezzers speech vnto those three brought before him 1. The equitie of the king herein deserueth commendation that would not presently giue sentence against these persons till he had heard their defense as it was the commendable custome of the Romanes not to deliuer any vnto death before he that was accused had place to defend himselfe Act. 25. 16. Bulling 2. But herein appeareth the wilfull blindnes of the king that beeing seduced to set vp such an abominable idol he proceedeth to maintaine it with crueltie Pellican 3. He doth first seeke to win them by gentle speech as though he could not beleeue it to be true that they had done this thing or if they did it was of some ouersight rather then of purpose which he was content to pardon if now they would worship the image but beside these faire speeches he addeth also threatning Bulling 4. He peremptorily enioyneth obedience to his decree not suffering it to be disputed or called into question whether it were iust or lawfull but it was his will so to be Calv. 5. And at the last he endeth with blasphemie extenuating the power of that great God whome before he had acknowledged to be the God of gods c. 2. 47. so Rabsakeh said to Hezekiah that the Lord could not deliuer Ierusalem out of his hand 2. king 18. 35. 19. Quest. Of the religious and resolute answer of these three conuented before the king They answer with godly resolution and courage to euery part of the kings speech 1. Whereas the king first insinuateth himselfe as though he did not beleeue that they would doe such a thing and thereby suggesteth vnto them that they should be better aduised which kind of humane and fauourable questioning Suetonius noteth to haue bin much vsed by Augustus who in examining those which were guiltie would seeme as though he beleeued not any such thing to be done by them to this vncertentie in the kings demaund they answer resolutely that they needed no consultation in that matter they had their answer readie and were determined both what to say and doe to answer and suffer We are not carefull to answer thee in this matter 2. To the kings blasphemie that there was no God to deliuer them out of his hand they replie that their God whome they serued was able to deliuer them out of his hand 3. Touching the kings threatning of the fierie fornace they answer in effect that it did not mooue them they feared it not though their God for some causes knowne to himselfe should leaue them in his hands yet they would not worship the image 4. And as the king would admit no discussing of his decree but would haue it absolutely obeied so they could not be remooued from their religion neither desired to haue the same discussed or sifted they would by no meanes consent to worship the image 20. Quest. Why the Lord doth not alwaies deliuer his out of temporall daungers v. 18. But if not These valiant seruants of God were certen of Gods fauour that he would assist them with his spirit to suffer for his glorie but they could not certainly promise themselues temporall deliuerance wherein the Lord alwaies sheweth not his power for these reasons 1. If the Lord should continually by some miraculous deliuerance ridde his children out of danger then would not the miracle be so great and so neither Gods glorie nor power therein so much magnified nor men thereat so much mooued Perer. 2. God suffereth his children to fall into temporall daungers for the triall and probation of their faith and patience 3. Thereby also God doth chastice his seruants to bring them to more effectuall repentance Papp 4. And the Lord permitteth his children to be temporally tried inuisibiliter eos ad gloriam transferendo to bring them inuisibly vnto euerlasting glorie Lyran. ex Augustin 21. Quest. Why they are so resolute not to worship the golden image 1. The godly Hebrewes were not ignorant how often they were charged by Moses and the Prophets not to bow vnto or worship images as Exod. 20. in the second commandement Deut. c. 4. and c. 27. Isa. 44. and Ierem. 10. and in many places beside that no one thing in Scripture is more straightly giuen them in charge 2. They had the example of the godly Patriarkes and kings and other holy men who had a perfect detestation of idols as Iaacob burned all the images in his house vnder an oak Gen. 35. Hezekiah pulled down the brasen serpent when they began to abuse it to idolatrie 3. Yea in the most corrupt times after their returne out of the captiuitie the Iewes abhorred images for when Pilatus and Petronius the presidents of Iewrie had secretly brought the images of Tiberius and Caligula into the citie to be worshipped of the Iewes they manfully resisted offering their necks and liues rather then they would contrarie to their law worship any images Ioseph lib. 18. antiquit c. 4. 10. who further writeth l. 2. cont Appia that when Alexander the great would haue repaired the Temple and sepulchre of Bel the Chaldeans god at Babylon and therein vsed the helpe of the Iewes they vtterly refused 4. Therefore that is a most malitious lie reported by Appollonius Appian the Grammarian and Cornelius Tacitus that the Iewes in the inwards of the Temple kept an asses head of gold which they worshipped ex Perer. 22. Quest. Whether the Prince is by fire and sword to roote out them which are of contrarie religion v. 19. Nabuchadnezzer commanded these three holy men to be cast into the fierie ouen wherein he
rowes of teeth aboue and belowe with lyons feete and of bignesse and haire like to a lyon with mans eares a scorpions tayle it maketh a noise like a trumpet as swift as an hart so wilde that it can neuer be tamed it coueteth mans flesh most of all But both it may be doubted whether any such beast is to be found in the world and if there were seeing the spirit of God hath not expressed any particlar kind it were great presumption for vs to gesse at it 5. Wherefore those two reasons may be yeelded why no certaine beast is here named both in respect of this description here made propter infinit am varietatem for the great varietie of the parts borrowing of some beast one and of some an other it cannot be resembled to any certaine kind Iun. annot And in regard also of the signification no beast can be named so cruell quod posset naturam ostendere istius bestiae which can expresse the nature of this beast Calvin which can sufficiently portraite out vnto vs the crueltie of this fourth kingdome and gouernement Polan Quest. 20. Of the description of the fourth beast in generall It is described 1. by three adiuncts it was fearefull terrible and strong 2. by the effects which are three it deuoured brake in peices and stamped the residue vnder the feete 3. by the dissimilitude and vnlikenesse which it had to the other beasts it was vnlike the beasts that were before it 4. by the parts it had yron teeth and hornes the hornes are first set down in generall it had tenne hornes then there is a particular description of one horne which is expressed by fowre arguments 1. by the adiunct of the smalenesse it is called a little horne 2. by the manner of growing it came vp among the other 3. by the effects three of the other hornes were pluckt away before it 4. by the parts it had the eies of a man and a mouth which is described by the effects speaking presumptuous things Quest. 21. Whether the Romane or Turkish Empire be signified by this fourth beast 1. The Rabbines by this fourth beast vnderstand the Empire of the Turkes of which opinion are R. Ab. Ezra and R. Saadiah because mention is made afterward of one like the sonne of man to whom power and dominion was giuen which sheweth that the Messiah should raigne after this fourth kingdome should be dissolued whom because they hold not yet to be come they would haue this vision vnderstood of the Turkish Empire And to make their opinion more probable they ioyne the Greeke and Romane Empire together comprehending them both vnder the third beast And Ab. Ezra doubteth not to call Alexander king of the Romanes So by this deuise they would prooue Christ Iesus not to be the Messiah because he was borne vnder the third Empire Contra. 1. Herein the Rabbines shew their great ignorance in confounding the Greeke and Romane Empire vnlesse it be because Constantinople was called newe Rome and they finde that one of the Romane Emperours was called Alexander which are slender reasons to confound the two Empires 2. neither was Alexander knowne vnto the Romanes who yet at time were of great power and mightier then diuerse kings 3. this vision cannot be applyed vnto the Empire of the Turkes for it cannot be shewed how he hath 10. hornes that is so many kings nor what that little horne should be before the which three other were pluckt away 2. Some doe apply this vision to the Romane Empire alone and that but vnto the first comming of Christ as Calvin 3. Some doe vnderstand the Romane Empire that it shall continue to the ende of the world as Hierome saith that toward the ende of the world when the Romane Empire shall be destroyed there shall rise tenne kings which shall deuide the Empire among them But neither of these opinions can stand for whereas these kingdomes are described by the similitude of beasts whose crueltie they should imitate toward the people of God before the first comming of Christ the Romanes had not practised such crueltie against the Iewes as that therein they should haue beene vnlike to all which went before them neither yet is the Romane Empire to continue vnto the ende of the world which was long since dissolued 4. Pappus thinketh that both the Turkish tyranie and the proud iurisdiction of the Popes of Rome are described vnder this last beast shewing how all the properties of the little horne agree vnto them both in their small beginnings their subtiltie and hypocrisie their blasphemie against Christ and his gospel Neither neede it seeme strange saith he that two diuerse gouernements are signified by one horne because they both propound vnto them the same ende and scope the subuersion of the Church and vse the same weapons in generall crueltie and blasphemie Contra. 1. This fourth kingdome shall be destroyed by the comming of the Messiah in the flesh as was prophesied before in the vision of the image c. 2. 44. and here also v. 13. one like the sonne of man came in the clouds which is to be vnderstood not of his second commming to iudgement but of his first comming to finish the worke of our redemption as shall be shewed more at large when we come to that place now neither Turke nor Pope were then head of the world when the Sonne of man came in the flesh nor diuerse hundred yeares after 2. this fourth beast should be more cruell then any of the rest toward the people of God then for whose comfort this vision was reuealed to Daniel but the Romanes before the comming of Christ had beene more equall toward the Iewes then any of the other Monarchies 3. this horne came forth of the fourth beast the beast signifieth but one Monarch or kingdome as the other three before therefore two kingdomes and the same opposite the one to the other cannot be comprehended vnder one horne other reasons why the Romane Monarchie is not understood neither in this nor that other vision tending to the same ende c. 2. see at large c. 2. quest 49. 5. Seeing then that the Romane Empire is here excluded all that labour may be spared which Pererius taketh to shew wherein the Romane power consisted by what meanes they attained vnto their large dominion and whether iustly or vniustly as impertinent to this place yet it shall not be amisse to take a short viewe of that which is set downe by him touching these three questions 1. Their greatnesse consisted first in the largenesse of their dominion which extended Westward to Spaine Southward to Ethiopia and Eastward to Armenia in so much that Appian affirmeth that the other three Monarchies had not the half part of the Romane Empire Secondly in their prouision for warre the Romanes had alwaies in a readines 200. thousand footemen 40. thousand horsemen 300. Elephants for warre 3000. chariots amour in store for 300. thousand 2000. shippes 1500. gallies
church should be alway discerned by this marke and note 2. for euen idolatrous kingdomes as that of the Assyrians which is held to haue continued aboue a thousand yeares for diuturnitie may compare with any visible Church 8. Controv. That the dominion of the Pope is temporall rather then spirituall Whereas the Hebrewes to prooue the Romane Empire which they imagine to be the fourth and the kingdome of Christ to concurre together to auoid that the fift kingdome should not be Christs which was to destroy the other foure doe giue instance of the Bishop of Rome who receiued his authoritie and preheminence from Constantine and other Christian Emperiours and doth now crowne and confirme the Emperour Burgensis and Pererius concurâ—ing with him doe answer to auoide this obiection that the Pope non tam corporaliter quam spiritualiter totâ— orbe regnet doth raigne rather spiritually then corporally throughout the whole world as appeareth in his power of binding and loosing Contr. This answer is insufficient and vntrue 1. for the Popes dominion medleth more with temporall then spirituall things as in making warre in taking vpon him to depose and set vp kings and to dispose of their kingdomes 2. and though he challenge to himselfe the chiefe stroke in the censures of the Church as in suspending excommunicating he vseth them onely for the augmentation of his temporall dominion he intendeth not thereby mens saluation 3. So in effect though vnder an other colour the Pope exerciseth the Imperiall authoritie as beeing risen vp out of the ruines of the old Empire as it is saide in the Reuelation c. 13. 12. he did all that the first beast could doe before him 9. Controv. That Antichrist is alreadie come Bellarmine to auoid this vseth diuers euasions 1. he saith that before Antichrist should come there should be ten kings which should diuide the Romane Empire among them Contr. This appeareth to be false out of the text 1. these ten kings must beare rule ouer the Saints before the comming of the Messiah and the erection of the fift kingdome v. 25. they shall consume the Saints 2. their kingdome must be destroied before Christ come v. 11. 3. after the destruction of them the kingdome of Christ must be set vp thorough the world which was by the preaching of the Gospel but this is done alreadie 2. He saith that the little horne is Antichrist which should come before the ende of the world Contr. This also is confuted by the same reasons 1. this horne is one of the ten kings which should beare rule ouer the Saints v. 25. which then were vnderstood to be the Iewes the people of God 2. this horne must be destroied before the kingdome of Christ be erected v. 11. 3. this horne was Antiochus Epiphanes as is before shewed who prefigured and shadowed forth Antichrist 3. He saith that this little horne shall arise from the nation of the Iewes Contr. It ariseth among the other hornes which were interpreted to be kings of the fourth beast and Monarchie therefore not from the Iewes 4. He addeth that by fraud and deceit he shall obtaine the kingdome of the Iewes Cont. But the text sheweth v. 21. that he shall make warre against the Saints he shall then ouercome them by force rather then fraud 5. Further he saith that this little horne which he taketh for Antichrist shall ouercome three kings of Lybia Egypt Aethiopia Contr. It is euident in the text v. 8. that the three kings which shall be subdued shall be out of one and the same kingdome v. 22. 24. the tenne hornes out of this kingdome are tenne kings 6. Likewise he saith that this horne shall subdue also the other seuen after it hath ouercome the three Contra. But no such thing is affirmed in the text 2. neither can it be so seeing these tenne kings are to succeede one an other the tenth and the last could not rise vp at the same time with the other tenne 7. An other of Bellarmines positions is that this Antichrist should raigne but 3. yeares and an halfe v. 25. Contra. 1. This was literally and historically fulfilled in Antiochus Epiphanes as is before shewed 2. Antichrist which was to come into the world must rise immediatly after the dissolution of the Romane Empire which onely letted while it stood the manifesting and appearing of Antichrist 2. Thess. 2. 4. Therefore the Romane Empire beeing now long since dissolued Antichrist hath bin a good while manifested in the world 6. Morall obseruations 1. Observat. The bed must be kept vndefiled v. 1. There were visions in his head vpon his bed God vsed to reueale himselfe vnto his seruants vpon their bed as beeing the fittest place for heauenly meditation when the soule was sequestred from all worldly affaires Therefore must we take heede that the bed be not defiled with any vncleane pollutions as are the beds of adulterous fornicators and wanton persons we should with Dauid water our couch with teares there meditate vpon God not make it a place of wantonnes and vncleannes 2. Observ. The conscience must be carefully kept and watched ouer v. 10. And the bookes were opened These are the bookes of euery mans conscience which are Gods faithfull witnesses and records in man as the wise man saith The light of the Lord is the spirit or breath of man and searcheth all the bowels Prov. 20. 27. that is mans conscience is as the Lords lanterne whereby he searcheth our secrets let vs therefore take heede what we write in these bookes of our conscience for whether it be good or euill there it will appeare either to accuse or excuse vs. 3. Observ. The word of God and the ministers thereof to be resorted vnto for our instruction v. 16. As Daniel to vnderstand this dreame went to one of the Angels which stood by so now because we haue no such accesse vnto Angels we must haue recourse to the ministers of Gods word which are said to be Angels of the Churches Apoc. 1. 2. 3. So Christ sent Paul to Ananias for further direction Act. 9. and the Angel sent Cornelius to Peter Act. 10. 4. Observ. Of the terror of the day of iudgement v. 15. I Daniel was troubled in my spirit c. If Daniel was so perplexed seeing the manner of Christs iudgement but in vision how much more terrible shall be the iudgement it selfe then all things which are now hid and secret shall be brought to light like as packes and fardels of wares are not opened till they come vnto the faire or market then the things hid before are openly shewed so all secrets shall be reuealed in that day the terror of that day should perswade men to take heede what wares they lay vp in their heart and conscience for then all shall be disclosed CHAP. VIII 1. The Argument and Methode IN this Chapter is set forth 1. a vision of the Persian and Grecian Monarchie to v. 15. 2. the interpretation thereof thence to
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
of that place Ioh. 8. where the Iewes say vnto Christ thou art not yet 50. yeare old c. And he further addeth this reason that it was not fit that Christ should beginne to preach in his youth but should take that graue function vpon him when he grewe in yeares Irenaeus lib. 2. aduers. haeres cap. 39. But 1. the Iewes words speaking but by gesse are not much to be weighed though some in that place doe reade fourtie for fifty Chrysost. 2. there may be as great grauitie in young yeares as in age for not yeares but the graces and gifts of Gods spirit doe bring authoritie 3. And if Christ had liued so many yeares it is not like that the Euangelistes would haue passed ouer in silence the great workes which Christ did in that time whereas they onely set downe those things which Christ spake and did vnto the 4. Passeouer after his baptisme which was in the 30. yeare of his age 2. If Christ had liued aboue 40. toward 50. yeares he could not haue suffred vnder Tiberius in whose 18. yeare he is generally held to haue died beeing baptized in his 15. yeare Luk. 3. 1. for Tiberius raigned but 23. yeares in all 2. An other opinion is that Christ died the same yeare namely the 30. complete wherein he was baptized and so preached but one yeare so Tertullian lib. aduers. Iudaeos and Clemens Alexandrin lib. 1. stromat who groundeth his opinion vpon that place taken out of the Prophet Luk. 4. 19. that he should preach the acceptable yeare of the Lord But 1. it followeth not because mention is made of the acceptable yeare in the singular that Christ peached but one yeare in all yeare is here taken either generally for the acceptable time or it hath speciall reference to that true Iubile the yeare of remission wherein Christ suffred for our sinnes 2. in the Euangelists there is mention made of fowre seuerall Passeouers after Christs baptisme as shall be euen now shewed therefore Christ liued and preached aboue a yeare after his baptisme 3. Some other thinke that Christ liued but 31. yeares and preached but two yeares after his baptisme of this opinion was Apollinaris Bishop of Laodicea as Hierome reporteth in 9. Daniel and Cyrillus Alexandrin seemeth to affirme the same in 29. c. Isaiae Seuerus Sulpitius also lib. 2. sacr histor seemeth to be of the same iudgement who writeth that Christ liued 4. yeares of Herods raigne and 9. yeares of Archelaus and then died in the 18. yeare of Herod the Tetrach all which make but 31. yeares This opinion is refelled by the former reason because the Euangelists make mention in the Gospel of 4. Passeouers after Christs baptisme which could not be in the space of two yeares 4. Iosephus Scaliger is of opinion that Christ suffred in the 35. yeare of his age holding that Christ was baptised in the beginning of his 31. yeare and after his baptisme mention is made of fiue Pasches the first Ioh. 2. 13. the second Iohn 5. 1. the third Matth. 12. 1. and Luk. 6. 1. when the Apostles plucked the eares of corne which was as S. Luke saith the second Sabbath namely after the Pasche for then the eares of corne beganne to be ripe the fourth is mentioned Iohn 6. 4. when he fedde the fiue thousand the 5. was the last Pasche wherein our Blessed Sauiour suffred S. Paul also speaketh of the perfect age of Christ at his resurrection Ephes. 4. 13. which is at 35. yeares Contra. 1. That Christ was not 30. yeares complete when he was baptized is shewed in the former question and the words of the text are against it that Christ was then beginning to be 30. yeare old 2. that Christ suffred after the 18. yeare of Tiberius which will followe if Christ died in his 35. yeare is against the common receiued opinion which assigneth the 18. yeare for Christs passion which is gathered by the account of the Olympiads for Christ is held to haue beene borne in the 4. yeare of the 194. Olympiad and to haâ—e suffred in the 4. yeare of the 202. Olympiad the distance of yeares is iust 33. and no more 3. That Pasche which Iohn speaketh of cap. 5. 1. is like to be the same mentioned Math. 12. 1. and Luk. 6. 1. as Pererius well obserueth when after the Pasche the Apostles pulled the eares of corne which may be the reason why Iohn passeth ouer in silence all that was done betweene the second and third Pasche which immediately he speaketh of c. 6. 4. because the the other Euangelists doe set forth at large what happened betweene the second and third Pasche Matth. c. 12. toc 13. Marke from the second to the 6. Luke from the 6. to the 9. If fiue Passeouers could haue beene assigned out of the same Euangelist then he said somewhat But out of diuerse Euangelists who doe not followe the same order of time the number cannot so certainely be gathered 4. that is but a weake reason taken from the fulnesse and perfection of Christs age Augustine by the same reason thinketh that we shall rise againe about the age of thirtie because Christ died in that age lib. 22. de ciuitat Dei c. 15. And indeede at that age men are in their strength beeing fit for any employment either of the bodie or mind as Ioseph at that age stood before Pharaoh and Dauid at that age beganne to raigne 5. Some thinke that Christ died in the 34. yeare of his age not complete but onely begunne some 3. moneths and certaine dayes so Beda lib. de ration tempor c. 45. Albertus Magnus in commentar epistol Dyonis Onuphrius in Chronicis Beda his reason is because he thinketh Christ to haue beene baptized when he beganne to be 31. yeare old and from thence preached 3. yeares and an halfe But this opinion is contrarie to the text which saith he beganne to be 30. not 31. yeare old and by this meanes Christs death is cast into the 19. yeare of Tiberius which also Onuphrius thinketh contrarie to the receiued opinion that Christ was borne in the 42. yeare of Augustus and died in the 18. yeare of Tiberius 6. An other opinion yet is that Christ was baptised in the beginning of his 30. yeare but beganne not to preach vntill the beginning of his 31. yeare when he wrought that miracle by changing water into wine which is thought to haue beene done the same day twelue-moneth after he was baptized and yet the time of his preaching was 3. yeares and an halfe so Pererius lib. 11. in Daniel quest 7. opinion 4. But 1. it is not like that Christ beeing baptised and then publikely called by his fathers voice from heauen to be a teacher of men and therefore they are charged from heauen to heare him would so long deferre the execution of his holy function 2. Pererius in this assertion is contrarie to himselfe for if Christ died as he prooueth at large in the 33. yeare of
inwardly warranted that they are sent and called by the Lord. 2. they must be Prophets that is indued with propheticall and spirituall gifts for God sendeth no dumbe or lame messenger with his errant and message 3. they must speake in the name of the Lord they must preach nothing but Gods word and warrant their doctrine thereby 4. they must be faithfull not respecting persons in the deliuerie of their message but indifferently speake to all as here it followeth which spake in thy name to our kings to our princes to our fathers 6. Doctr. That Angels are of a finite and circumscriptible nature v. 24. The Angel Gabriel came flying c. Hence it appeareth that the Angels passe from place to place and are circumscriptible and defined by their proper place when they are in heauen they are not at the same time in earth as Damascene saith lib. 2. de fide orthod c. 3. Their errour then is manifest who thinke the Angels to be in heauen and in earth at once they are euidently conuinced by this place which speaketh of the comming of the Angel to Daniel which sheweth that he was not present before Bulling so Daniel saith c. 6. 22. that the Lord had sent his Angel and stopped the mouths of the Lions the Angel then was not there before vntill the Lord sent him to that ende 7. Doctr. That Christ is perfect God and perfect man v. 24. To reconcile iniquitie and bring in euerlasting righteousnesse c. Hence it is prooued that Christ was both perfect God for otherwise he could not take away sinne which is the worke onely of God and he was man in as much as he liued and was conuersant among men the Prophet Dauid therefore vnderstanding this mysterie of the beeing or dwelling of God in the flesh saith Psal 46. 7. the Lord of hostes is with vs the God of Iacob is our refuge Therefore he is called by the Prophet Immanuel Isay. 7. 14. and 8. 8. Pintus 5. Places of controversie 1. Controv. That prayer and fasting is not meritorious v. 3. I turned my face vnto the Lord c. with supplications with fasting and sackecloth Fasting is not of it selfe a thing acceptable vnto God but as it is vsed as a meanes to make â—ur prayers more feruent the Romanists then are in an errour which make fasting a thing meritorious Calvin the contrarie is euident in the Pharisie who boasted of his almes deeds and of his fasting twice in a week yet his prayer was not accepted of God Luk. 18. If prayer then and true contrition with hartie repentance and vnfained humilitie doe accompanie fasting it is regarded and had in remembrance with God otherwise it is an vnprofitable exercise as S. Paul saith Bodily exercise profiteth little but godlinesse is profitable vnto all things 1. Tim. 4. 8. 2. Controv. God onely is to be invocated not Saints or Angels v. 3. Daniel onely turneth his face vnto the Lord now if Saints were to be prayed vnto Daniel had here occasion to turne himselfe vnto Ieremie whose prophesie he maketh mention of before who had beene fitter to assist Daniel praying for deliuerance after the 70. yeares captiuitie then he who was the minister of that prophesie and promise By this then it is well gathered that the invocation of Saints was not in vse in the old Testament Bullinger and therefore the Prophet Dauid saith Psal. 73. 25. Whom haue I in heauen but thee And the Scripture commandeth vs to worship God onely and serue him Deut. 6. 13. Matth. 4. v. 10. If God onely is to be worshipped he alone must be prayed vnto for prayer is a part of his worship The Romanistes for the invocation of Angels and Saints doe alleadge these places of Scripture 1. Gen. 48. 16. Iakob saith the Angel which hath deliuered me blesse the children But this was no created Angel it was Christ the sonne of God for in the former verse he is called God the God before whom my fathers Abraham and Izaak did walke the God which hath fedde me all my life long vnto this day blesse c. then it followeth in the next verse the Angel which hath deliuered me c. what other Angel was it which deliuered Iacob but he that fedde him which he saith was God 2. That place also is vrged Iob. 19. 21. haue pitie vpon me haue pitie vpon me O yee my friends which Bellarmine vnderstandeth of the Angels But it is euident that Iob speaketh vnto his friends which came to visit him who seemed to haue small compassion on him but with tauntes and rebukes condemning him as an hypocrite did adde more affliction vnto him for it followeth in the next verse Why doe ye persecute me as God they were not the Angels of God that persecuted him but Sathan was the chiefe instrument of his afflictions and his friends helped it forward 3. That place also Apocal. 1. 4. is abused to the same purpose Grace vnto you and peace from him which was which is and which is to come and from the seuen spirits which are before the throne by these seuen spirits they vnderstand the Angels But that cannot be 1. these spirits are ioyned as in equall authoritie with God the Father and the Sonne grace is here ascribed indifferently to proceede from them all 2. these spirits are set betweene the father and the sonne as beeing of the same power 3. the Lambe is said to haue 7. hornes and seuen eyes which are the 7. spirits c. 5. 6. these spirits then were of the same essence and substance with the Sonne 4. and by the vertue of these seuen spirits the Lambe openeth the booke with 7. seales c. 5. 5. But Christ receiueth no vertue from the Angels 5. Wherefore these 7. spirits are vnderstood to be the holy Ghost which is called septiformis seuenfold quia licet vnus natura gratiarum distributione multiplex who though he be one in nature yet is manifold in the distribution of the graces gloss ordinar And because Christ did worke so effectually by the coÌ„munication of his graces in the seuen Churches as if there were seuen seuerall spirits therefore is the spirit so described Thus also Iustinus of auncient time expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the holy Prophets say that one and the same spirit is diuided into seuen spirits 4. Then followeth the example of Iohn who saith he fell downe at the feete of the angel to worship him Apoc. 19. 10. and 22. 8. where Bellarmine saith that so great an Apostle and Prophet would not haue offred to haue worshipped the Angel if it had beene vnlawfull he was deceiued in his person taking him to be Christ he erred not in offring to adore him for then if it had beene an error he would not haue done it twice once before c. 19. and now againe c. 22. Contra. 1. it is euident by the text that Iohn is reprooued of the Angel for offring to worship him therefore
It seemeth reverent Syr that the prophesie of Daniel which is written in the 9. chapter to be now fulfilled after 62. weekes Messiah shall be slaine and a people shall come with a Prince to come and destroy the citie and the house and the destruction and desolation thereof shall be perpetuall Now it is not to be doubted my good Syr but this is the perpetuall destruction and desolation in this captiuitie wherein we are for now there are a thousand yeares since and the Lard plainly saith by his Prophet that the desolation shall be perpetuall for the killing of Christ as our desolation is after the slaying of Christ for the Lord threatned not perpetuall desolation but after the slaying of Christ. And if we will say that before the killing of Christ we were in desolation the Christians will answer vs that before his death we had but a desolation for 70. yeares and after this we were brought into the land of promise and were in grace and fauour with God Truely Sir I see no evasion for it is prooued vnto vs in fact that after seuentie weekes of yeares were fulfilled from the reedifying of the Temple then was Iesus slaine of our fathers and afterward came a captaine euen Titus and the people of Rome and did vnto vs according to this prophesie Now a thousand yeares are past and we are notwithstanding vnder Gods wrath and yet we trust in him expecting a Messiah to come and that we shall returne into the land of promise and restore the citie and Temple and that we shall be in fauour with God and so this desolation not to be perpetuall but temporall Alas Sir this excuse and euasion hangeth not together and such expectation seemeth to be altogether vaine A more plentifull and euident testimonie can we not haue then from this learned Rabbin who giueth a most perfect and sound exposition of Daniels propheticall weekes Seeing then it is euident that the Messiah is come who els can he be but Christ Iesus in whome all these things are fulfilled prophesied of the Messiah 1. the anointing is now ceased 2. so are all the Leuitical sacrifices since his death 3. he came while the second Temple stood 4. and suffered after 490. yeares from the reedifying of the citie and Temple 5. immediatly vpon his death the citie and Temple was destroied 6. and the same destruction is like to be perpetuall hauing continued almost 1600. yeares according to this prophesie of Daniel So that if they were not wilfully blinded they must needes confesse with R. Samuel that the Messiah is come and that he was that IESVS whome their forefathers killed 6. Morall obseruations 1. Observ. Of diligent and carefull preparation to prayer v. 2. I Daniel vnderstood by bookes c. Daniel commeth not rashly or of a sudden to prayer but he before meditated vpon the word of God and carefully considered what he was to pray for he also set himselfe to seeke the Lord by fasting and so humbled himselfe All this teacheth vs that we take heede that we come not presumptuously or vnprepared into Gods presence as the Preacher aduiseth Eccles. 5. 1. Be not rash with thy mouth c. God is in heauen and thou art in earth In this kind of rash praier the Pharisie offended Luk. 18. who not hauing first truly humbled himselfe presseth vaingloriously into Gods presence whereas the Publican stood a farre off knocking vpon his breast calling for mercie 2. Observ. That the promises of God should not make vs more slacke to pray v. 2. I Daniel vnderstood by bookes the number of the yeares c. Though Daniel was assured by the prophecie of Ieremie that the captiuitie should be dissolued after 70. yeares yet he is not therefore secure and carelesse but he is thereby more stirred vp to prayer So the children of God which doe ground themselues vpon Gods promises are thereby encouraged the more earnestly to pray imagis stimulantur ad precādum they are more pricked forward and animated to prayer Calvin So Iaacob praieth Gen. 32. 9. O God of my father Abraham c. which saidest vnto me Returne vnto thy countrey c. and I will doe thee good he is not negligent and secure because he had Gods promise but he is so much the more diligent in prayer 3. Observ. The Scriptures are diligently to be read If Daniel so great a Prophet did exercise himselfe in the reading of the bookes of the Prophets how much more ought we to be conuersant in the Scriptures Bulling So the Prophet Dauid saith Psal. 119. 24. Thy testimonies are my delight and they are my counsellers If these holy men endued with such excellent gifts and hauing so great a measure of Gods spirit that they were vsed thenselues as penmen of Scripture did yet frequent the reading of Scripture it teacheth vs not to neglect so great a meanes of our saluation 4. Observ. Of the efficacie of prayer v. 21. While I was speaking in prayer the man Gabriel c. came In this that the Angel came instantly to Daniel as he praied we see that the prayers of the righteous are auaileable with God as the Prophet Isai saith c. 30. 19. He will certenly haue mercie vpon thee at the voice of thy crie when he heareth thee he will answer thee So the Lord heard Nehemiah c. 1. and 2. and Ionas c. 2. 1. I cried in my trouble to the Lord and he heard me This therefore should encourage the children of God to pray seeing the Lord heareth them What subiect knowing the readie inclination of his Prince to heare him would not with boldnes offer his suit and supplication vnto him 5. Observ. To be mindfull of the Church of God in our praiers v. 20. For the holy mountaine of my God Daniel though he were in prosperous state himselfe yet remembreth the affliction of Gods people and the desolation of Gods house teaching vs that in our welfare we should thinke of the miserie of other Churches Moses liuing in Pharaohs court would not so content himselfe but he goeth forth to visit his brethren the Prophet Dauid hauing praied for himselfe thus concludeth his praier Deliuer Israel O God out of all his troubles Psal. 25. 22. 6. Observ. That we must alwaies in heart communicate with the publike seruice and worship of God v. 21. About the time of the euening oblation Though the seruice of God were now intermitted and there was neither morning nor euening sacrifice the Temple lying desolate yet Daniel still beareth it in minde though in the land of captiuitie teaching vs when we are otherwise letted by sicknes imprisonment absence we should in heart and desire be present with those that serue the Lord as the Prophet Dauid saith Psal. 42. 4. When I remembred these things I powred out my heart because I had gone with the multitude c. 7. Observ. God afflicteth and chastiseth whome he loueth v. 23. Thou art greatly beloued Daniel was a man
a talent of siluer euerie day which king was long before the Troian warre And we read in the Scripture that long before the Troiane stirres Moses prescribed an ointment to be made for the vse of the Temple Exod. 30. And before that Ioseph embaumed his fathers bodie with ointments and other spices Gen. 50. 3. And ointment was vsed to diuerse purposes 1. There was a religious vse in the anointing of the Tabernacle their Priests also and kings were anointed 2. It also had ciuill vses 1. as first it was vsed for ornament as Ruth anointed her selfe when she went to Boaz Ruth 3. 2. they vsed to entertaine holy persons with anointing their head and feete as Marie Magdalen anointed Christs feete in the gospel 3. they anointed also the bodies of the dead and burned sweete odors ouer them as it is said that they layd Asa in a bed of spices and burned sweet odors for him with an exceeding great fire that is in great abundance 2. Chr. 16. 14. Quest. 9. Of the riuer Hiddekel where Daniel had this vision 1. This was the same riuer called Tigris not as Hierome thinketh of the beast called the Tiger because of the swiftnesse of the streame but Tigris in the language of the Medes signifieth a shaft or an arrowe whence this riuer is so called of the swiftnesse Plin. lib. 6. c. 7. 2. This Hidekel is commonly taken for the riuer Tigris Pint. Perer. some thinke it was a branch of Euphraâ—es falling into Tigris about Apameae Polan But it was rather a part of Tigris which in the one part is called Hidekel in an other Phison or Phasitigris Calvin see further hereof els where 3. it is called a great riuer in respect of other smaller riuers though Euphates which is sometime simply called the great riuer and Nilus in Egypt were greater then it Quest. 10. Whether Daniel were onely in spirit or bodily present by the riuer Tigris 1. M. Calvin thinketh that he was carried thither in spirit onely as before c. 8. 2. he is said in Balthazar 's time to be in Shushan but there is not the like reason for then while the Babylonian Monarchie yet stood Daniel had no occasion to be in Sushan which was the chiefe citie of Persia But now beeing in Persia or among the Medes it is like that he was in that Prouince where Tigris was 2. Pellican and Oecol leaue it as a matter indifferent whether he were there in spirit onely or otherwise 3. But it is most like that the very place is described in deede where this vision was reuealed as Iunius that these things were shewed vnto Daniel in regione trans-Tigritana in the region beyond Tigris and Bullinger doth gather so much by that which followeth of Daniels companions that beeing afraid of that glorious sight they fledde away and hid themselues v. 7. by which it appeareth that Daniel was not alone transported onely thither in spirit but that he had companie with him and so was verily in that place Quest. 11. Why this vision was shewed vnto Daniel by the riuer Tigris Hierome here noteth that holy men vsually had their visions and reuelations by riuers sides as Esechiel by the riuer Chebar Esech 1. Iohn Baptist by the flood Iordan and herein the heathen Poets imitated the true Prophets imagining themselues to be infused with their poeticall furies in fountaines and by riuers whereupon it was commonly held that their gods and goddesses had their habitation in fountaines and riuers Now these reasons may be giuen why this vision was shewed to Daniel in this place 1. vt aquae labentes essent simiâ—â—lum gratiarum spiritus that the running waters might be a signe of the graces of Gods spirit which were powred vpon the Prophets Polan to the same purpose Pererius that by the abondance of water is signified magna vis prophetica illuminationis the great plentie of propheticall illumination 2. some thinke that the vanitie of the world is compared aquiâ— praeter flâ—â—â—tibus to the passing of waters Oecolampad 3. But this is more probable secessum contemplationis graâ—â—ia quaesisse that Daniel went apart to giue himselfe to contemplation because the citie was full of noyse aud tumult Pollican as Paul with the disciples prayed by a riuer side Act. 16. 4. And this speciall reason there was beside because Nicator the founder of the fâ—milie of the Seleuciâ—ns whom the prophesie c. 11. chiefely concerneth founded his chiefe citie Seleucia vpon the riuer Tigris H. Br. 〈◊〉 Daniel Quest. 11. Whether it were an Angel or Christ which appeared here vnto Daniel v. 5. There was a man cloathed in 〈◊〉 not that he was a man in deede but he appeared in humane slâ—â—pe 1. Some thinke that this was the Angel Gabriel as Theodoret Caâ—thusianus Lyranus who they thinke was the speciall protector of the Iewes in captiuitie as Michael 〈◊〉 of those which were returned so Gregor lib. 17. 〈◊〉 Cassanâ—â— câ—â—â—ation 8. Hugo Cardinal of the same opinion is Calvin Bullinger Osiander that this was an Angel And Pereius reason is because in the visions shewed vnto Daniel c. 8. 9. the Angel Gabriel is expressed by name that wat sent to declare the meaning of the vision to the Prophet But it followeth not that therefore this was the Angel Gabriel which appeared in this glorious manner It was the Angel Gabriel which afterward speaketh with Daniel but it was Christ which in this glorious manner manifested himselfe 2. The reasons to confirme this that Christ himselfe appeared are these 1. Hyppolitus vrgeth the difference betweene the apparition of Gabriel before and this here for he is said before c. 9. to come fleeing as a ministring Angel but here is no such thing he that appeareth now sheweth himselfe in his maiestie as the Lord himselfe 2. Pappus inferreth as much out of v. 17. because Daniel calleth this Angel Lord and himselfe his seruant but the holy Prophets did not call themselues the Angels seruants the Angels did rather acknowledge them to be their fellowe seruants Reuel 22. 8. 3. Iunius and Polanus doe prooue the same by that place c. 12. 6. where one namely an Angel speaketh thus vnto the man cloathed in linen When shall be an ende of these wonders this was Christ then of whom the angels learne the knowledge of things to come who is called c. 8. 13. Palmoni one that hath secrets in account to whom one of the Angels propounded the like question 4. this vision agreeth with that Reuelat. 1. almost in euerie respect But there Christ appeared in this manner in a long rayment girded about with a golden girdle his eyes were as flames of fire his feete as fine brasse his voice as the sound of waters And so doth Christ appeare here in a long white garment his face as lightening his eyes as flames of fire his armes and feete like polished brasse his voice like the voice of a multitude the likenesse and agreement of the apparitions sheweth that
onely can foretell things to come v. 1. The time appointed was long Hereby the God of Daniel sheweth himselfe to be the true God because he could foreshewe things that should come to passe long after Things at hand which alreadie are begunne in their causes the subtile spirits can giue notice of nay we see that diuerse creatures by their naturall sense can prognosticate of the change of weather which is instant But things a farre off and to come none but God can foretell as he saith by his Prophet Isay 44. 7. what is at hand and what things are to come let them shewe vnto them The Lord by this argument sheweth himselfe onely to be God and all the idols of the heathen to be but vaine because they can declare no such things aforehand 4. Doctr. Of the diuerse kinds of feare v. 7. A great feare fell vpon them so that they fledde away c. Here is great difference betweene the feare of Daniel and his companions they were so frighted that they ranne away and hid themselues and so were depriued of this goodly vision but Daniel though much amazed yet staieth by it and to him is this vision reuealed So there are some which through their infirmitie and weakenesse doe quite fall away others though they haue their imperfections yet doe recouer themselues and returne againe Iun. of this sort was Peter of the other Iudas and to this purpose saith the Apostle Heb. 12. 13. make streight steppes vnto your feete least that which is halting be turned out of the way but let it rather be healed 5. Doct. Of the office of Angels v. 14. Now I am come to shewe thee c. Here are three speciall things expressed wherein the Lord vseth the ministrie of Angels to the comfort of his children 1. They are sent of God vpon their praiers to comfort them as God sent his Angel to Peter beeing in prison Act. 12. 2. their office is to protect and defend the children of God as here the Angel fighteth against the Prince of Persia in defense of the Iewes so was the Angel sent to stoppe the lions mouthes against Daniel 3. they are employed to instruct men and giue them knowledge of such things as concerne them as here the Angel reuealeth diuerse things to Daniel that afterward should come to passe so the Angel appeared to Cornelius aduising him what course to take for his further instruction 6. Doct. Of the power of Angels These Angels are spirits of great power to whom all earthly Potentates must giue place there is no creature that can withstand them beeing armed with power from God therefore they are called principalities Rom. 8. 38. Principalities and powers in heauenly places Ephes. 1. 21. One Angel in Dauids time destroyed 70. thousand when Dauid had numbred the people 2. Sam. 24. 15. One Angel slue in Senacheribs host in one night an 185. thousand 2. king 19. And here one Angel encountreth with the whole power of the king of Persia yet the Angels power is limited they can goe no further then they are authorized of God 7. Doct. Of the presence of Angels The Angels though they are of great agilitie and can speedily passe from place to place yet are they not euerie where nor in many places at once this Angel while he was stayed about these affaires in Persia could not be present with Daniel and while he was communing with Daniel he was absent from Persia as he saith v. 20. knowest thou not wherefore I am come vnto thee but now will I returne to fight with the king of Persia Onely it is peculiar vnto God to fill heauen and earth with his presence and to be euerie where in the same instant as he saith by the Prophet Heauen is my seate earth is my footstoole Isay. 66. 1. 8. Doctr. The cause of the ruine of kingdomes The efficient cause is the Angel the minister of Gods wrath and vengeance as here the Angel sighteth against the kings of Persia vntill by little and little their kingdome was taken away from them by the Prince of Grecia The occasion of the fall of kingdomes is the afflicting and oppressing of the Church of God as the Babylonians for holding the people of God in captiuitie were surprized by the Persians and they likewise for hindering the worke of Gods house and suffering the people of God to be molested were subdued by the Grecians and these also especially the Seleucians for tyranizing ouer the people of God were rooted out by the Romanes 9. Doctr. Of the certaintie of Gods decrees v. 21. I will shewe thee what is decreed in the Scripture of truth that is in the prescience of God who needeth not any bookes to put him in mind but this is taken from the vse of Princes and Iudges which haue their Registers and Records wherein their decrees and ordinances are set downe This Scripture of truth is nothing els but Gods infallible and vnchangeable decree which cannot alter But as the Lord hath decreed so certainely shall euerie thing be fulfilled Isay. 14. 24. The Lord of hosts hath sworne saying Surely like as I haue purposed so shall it come to passe and as I haue consulted it shall stand 5. Places of controversie 1. Controv. Against superstitious fasting v. 3. I ate no pleasant bread c. Daniel beeing purposed to humble himselfe by fasting did not onely abstaine from flesh but from wine also yea from fine bread and from other delicates as in annointing himselfe with oyle whereby their nice superstition or superstitious nicenâ—sse is reprooued who though they forbeare the eating of flesh in their fastings yet will fill their bellies with other delicate meates with daintie fish and curious confections But here Daniel contenteth himselfe with course bread and water Calvin Neither did he thus fast as thereby thinking to merit any thing at Gods hand but only that he might be the more humbled thereby and to make his prayers more feruent and effectuall Osiand See more of the abuse of fasting elsewhere 2. Controv. That Paradise was a terrestriall place v. 4. I was by the side of the great riuer Hiddekel Whereas some were of opinion that the historie of Paradise with the trees and riuers is spiritually to be vnderstood and in an allegorie as Plilo lib. 1. allegor Valentinus apud Ireneum lib. 1. aduers. hares c. 1. Origen mentar in Genes and of late daies Franciscus Georgius tom 1. problemat S. Hierome out of this place confuteth them where mention is made of one of the riuers which flowed out of Paradise namely Hiddekel or Tigris Hieromes words are these Vnde eorum deliramenta conticescant qui vmbras imagines in veritate quaerentes ipsam conantur evertere veritatatem c. whence their madde conceits are put to silence who seeking shadowes shewes in the truth goe about to ouerthrow the truth in making an allegorie of Paradise of the trees and riuers thereof 3. Controv. Against the
practised among the Romanists for all the strength of the Romane Church consisteth in the defense of this idol of the Masse their Churches Monasteries Abbeyes so many orders of religions are sounded vpon this idol p. 272 273. And those whom he findeth pliable to his purpose and maintainers of this idol he aduanceth he maketh them Cardinals Abbots and such like So the Pope magnifieth his Clergie enlargeth and encreaseth them in so much that in some countreys beyond the Alpes the Clergie taketh vp the third part in some the halfe part of the whole multitude p. 280. 2. But of Antiochus Graserus thinketh this prophesie is not vttered how he should set vp his strange god in the fortes and strong places and fauour those which receiued his idol and played the Apostataes but the faithfull he persecuted for Antiochus persecution was so notorious and euident that if the spirit of God should in such obscure tearmes haue spoken thereof magnam prophetia suae iniuriam facturus fuisset he should haue offred great wrong to his prophesie pag. 282. Answ. 1. We answer here as before that typically all this may be well applied to the Romane prelate and Antichrist as is also shewed c. 11. contr 26. but the historicall application of this prophesie concerneth Antiochus who fenced his newe idol with strong holds and garrisons as is euident 1. Macchab. 1. 35. 36. and hath beene further declared cap. 11. quest 47. 2. Graserus readeth not right for he both leaueth the preposition lamed vntranslated reading he shall make munitions whereas the word is lemibtzere for munitons and beside he addeth God of the temples or basilikes which first word God is not in the originall he iustly misliketh Iunius translation he shall commit the munitions of the God of strength to a strange God that is shall make his strange idol the protector of Iudea which is vnderstood by the munitions of God for the word Mauzzim as hath been shewed c. 11. quest 46. 9. is not vnderstood of the true God As Iunius fayleth one way so Graserus misseth another way in his translation the meaning is this then that he shall make for strong holds places of munition So Antiochus caused the tower of Silo to be fortified and set garrisons there to annoy those which went vp into the Temple as is before shewed 3. And though Antiochus persecution were notoriously euident after it came to passe yet it beeing prophetically described was after the manner of other prophesies to be set down somewhat obscurely that both it might be kept from the notice of the prophane sort and yet be euident to the faithfull that would search for the meaning thereof Argum. 2. Whereas it followeth in this verse he shall cause them to rule ouer many 1. this is euidently fulfilled by the Romane Antichrist who giueth dominon and authoritie vnto his followers and fauourites creating them Cardinals Prelates Abbots making them Princes Counties Barons in their dioceses and seignories 2. But to Antiochus it cannot well agree for he brought not in newe titles of dignities into the commonwealth And if he bestowed honours vpon those which fauoured his wicked proceedings that was no strange thing for kings and Princes vsually doe so Graser p. 286. 287. Answ. 1. All this is granted that the Pope of Rome doth wage his pharisaicall clawebacks with great honours and dignities to maintaine his crowne and supremacie which is vpheld with a newe kind of idolatrie and herein Antichrist is typically described vnder Antiochus as is at large shewed c. 11. contr 26. 2. But yet the literall and historicall sense will direct vs to Antiochus who gaue honours and dignities as namely the Priesthoode to Iason and Menelaus which were Apostataes from the faith and furthered his wicked and vngodly attempts 2. Macchab. 4. 3. What though it be vsuall with kings to reward their fauourites yet this was a rare thing and neuer attempted before that one should by gifts and rewards peruert the faith of an whole nation as Antiochus did see further c. 11. quest 47. in the ende Argum. 3. Further he shall diuide the land as with a cord or line and that for a reward or exchange 1. The Popes iurisdiction extendeth it selfe to the whole earth it is not limitted yea by his instruments the Spaniards he hath also subdued the Indians and remote parts of the world vnder his iurisdiction And it is memorable that Alexander the 6. drawing a line in the terrene globe from pole to pole made this diuision betweene the Castilians and Portugals that they should possesse all that part of the newe found world which was on the West and the other the parts on the East which diuision a certaine Castilian obiected vnto a certaine petty king of America who answered sibi non boni Dei sed diaboli vicarium videri c. that he seemed vnto him not to be the vicar of the good God but of the deuill which gaue vnto another that which he had no right vnto himselfe p. 290. 291. 2. Neither doth the Pope distribute his honours and preferrements for nothing but conditionally and vpon a composition that they which receiue any dignities at his hand shall be bound by oath vnto him to maintaine his supremacie and other Papall priuiledges and for the more euidence hereof it shall not be amisse to set downe the oath which euerie popish Bishop taketh at his consecration Ego N. electus Episcopus N. c. I such an one beeing elected Bishop of such a place from this houre as before shall be faithfull to S. Peter and to the holy Apostolike Romane Church and to our Lord the Pope and to his successors entring canonically I shall not be in counsell consent or fact that they shall loose their life or member or be taken or violent hands laid vpon them vnder any pretended colour whatsoeuer the counsell which they shall credit me withall by themselues or their messengers wittingly to their hurt I shall not open to any the papacie of Rome and regâ—lities of S. Peter I will helpe them to maintaine and defend against all men euen though it be the king the Legate of the Sea Apostolike going and returning I will honourably entreate and helpe him with necessaries the rights honours priuiledges authorities of the Church of Rome and of our Lord the Pope and of his successors I will endeauour to preserue defend encrease and promote neither will I be of counsell practise or treatie where any sinister thing or preiudiciall to their persons rights honours state power is attempted against our Lord the Pope or the Romane Church And if I knowe such things to be treated of or procured by any I will hinder them as much as I can and as soone as I can I will signifie the same to the same our Lord Pope or to some other by whom it may come to his notice The rules of the holy father the decrees sentences dispositions reseruations prouisions the Apostolike