is thereatned against him that he should haue none of his seede to succeede him and his bodie should be cast forth vnburied Ierem. 36. 30. 4. Doctr. That Angels haue not all knowledge v. 13. In that one of the Angels enquireth of Palmoni which is Christ how long this vision should endure therein it appeareth that Angels haue not the knowledge of all secrets for here they are instructed by Christ concerning the meaning of this vision Further that the knowledge of Angels is limited and that they encrease in knowledge and haue things reuealed vnto them which they knew not before is euident by that place of the Apostle Eph. 3. 10. That vnto Principalities and Powers in heauenly places might be knowne by the Church the manifold wisdome of God so also S. Peter saith 1. Pet. 1. 12. Which things the Angels desire to behold they still proceede in the beholding of the mysterie of our redemption 5. Doctr. Christ is the Lord and head of the Angels v. 13. In that the Angel enquireth of Palmoni the meaning of this vision which is Christ who afterward v. 16. appointeth the angel Gabriel to open the vision to Daniel it is hence inferred that Christ is superiour to the Angels that they receiue their directions from him and that they are his ministers sent abroad for the seruice of his Church So the Apostle faith Hebr. 1. 6. When he bringeth in his first begotten Sonne into the world he saith And let all the Angels of God worship him and v. 14. Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation 5. Places of controversie 1. Controv. Prosperitie and externall felicitie is no perpetuall note of the Church v. 15. Antiochus is permitted for a time to tread downe the Sanctuarie and armie that is the Church militant vnder feete whereby it is euident that the Church is not alwaies discerned by outward prosperitie which Bellarmine maketh one of the notes and marks of the Church The people of God are more subiect to affliction and persecution in this world they are oftner pressed downe with aduersitie then lifted vp by prosperitie as our blessed Sauiour saith In the world ye shall haue affliction but in him we haue peace Ioh. 16. 33. See more hereof Synops. 2. controv qu. 3. note 15. 2. Controv. That the abomination of desolation spoken of v. 13. is not the abolishing of the sacrifice of the Masse The Romanists make this a marke of Antichrist that the daily sacrifice of the Maffe shall be abolished at his comming and therefore they charge Protestants to be forerunners of Antichrist because they haue banished out from among them the Masse Contra. 1. The new Testament acknowledgeth no other externall sacrifice but the sacrifice of atonement made by Christ of himselfe vpon the crosse the vertue and efficacie whereof beeing euerlasting it is not to be iterated or repeated as the Apostle saith Hebr. 9. 25. Not that he should offer himselfe often and v. 28. Christ was once offered to take away sinnes 2. The sacrifices now offered vp by Christians are spirituall Hebr. 13. 12. Let vs by him offer the sacrifice of praise alwaies vnto God And in this sense the Apostle saith He hath made vs Kings and Priests to God his father Revel 1. 6. 3. The Papists are they which haue abolished the true commemoration of Christs sacrifice in stead of the Eucharist hauing instituted a theatricall and pompous shew of the Masse Papp 3. Controv. The authoritie of the Scripture dependeth not vpon the testimonie of the Church v. 27. The vision of the euening and morning is true c. The Angel here giueth testimonie vnto the truth of this vision yet therefore dependeth it not vpon the Angels approbation but vpon the authoritie of Christ this then is but a weake argument of the Romanists the Church giueth testimonie to and of the Scriptures therefore the authoritie of Scripture dependeth of the Church Polan Indeede the consent and generall approbation of the Church may induce vs at the first and may make a way and as it were prepare vs but we beleeue the Scriptures for the truths sake therein contained beeing thereunto perswaded by the spirit of God See further of this question Synops. Centur. 1. err 5. 4. Controv. The description of Antiochus agreeth to the Pope and Antichrist Although historically this vision of the little horne were fulfilled in Antiochus yet for as much as he was a type of Antichrist all those properties doe fitly agree vnto him also shadowed forth in Antiochus and so Gregor in 40. c. Iob and Lyranus doe in diuers points make Antiochus a type of Antichrist though they doe not take the Romane Bishop to be he 1. Before Antiochus raged against the people of God there was a defection and falling away of many from the faith to Paganisme and this is touched v. 23. In the ende of their kingdome when their rebellions defections or falling away shall be perfited for so Iason and Menelaus with diuers other of the Iewes forsooke their religion and followed the Gentile customes 1. Macchab. 14. 15. So before Antichrist come there shall be a departure or apostasie 2. Thess. 2. 3. which shall be a falling away from the faith as Ireneus interpreteth lib. 5. advers haeres c. 21. so also Primasius Chrysostome Oecumen Lyran. vpon that place which we see is come to passe that the most part of Christian nations had forsaken the puritie of the Gospel 2. Antiochus was of an impudent face so Antichrist shall be ad omne malum inuerecundus vnshamefast to euery euill worke Lyran. which is fulfilled in the Pope who without all modestie and shamefastnes challengeth to be the Vicar of Christ the head of the Church Vniuersall Bishop and what not 3. His power was great but not by his owne strength Antiochus was assisted by the malicious practises of others as of Menelaus So the Pope hath encreased by the helpe of others Phocas that killed Mauritius the Emperour first graunted vnto Pope Boniface the 3. to be called head of the Church And of late times the French and Spanish kings haue waged battell for the Pope 4. v. 23. He shall vnderstand darke sentences whereby is vnderstood his craft and subtiltie so Antichrist as Lyranus noteth callidissimus erit auxilio Diaboli shall be most craftie by the helpe of the deuill And so the Pope hath bewitched the world with his intoxicate cuppe of fornications with deceitfull and subtile doctrines of inuocation of Saints prayer for the dead purgatorie indulgences and such like and he hath also deceiued the world with lying signes and wonders as S. Paul prophecieth 2. Thess. 2. 9. 5. Antiochus should destroy the mightie and the holy people So the Pope hath deposed kings and depriued them of their kingdomes he hath also more persecuted the people of God then euer did any of the Pagan Emperours 6. Antiochus is prophecied to waxe great
yet herein agreeth with the truth applying this whole prophesie vnto Antiochus but he is deceiued in naming the place of his death to be Tabis a towne of Persia whereas he was carried to Babylon and there sickned 1. Macchab. 6. 4. and was striken of God with an incurable disease that no man could helpe him for he crawled full of wormes and his flesh fell off from him so that no man could endure his stinke yea he was loathsome to himselfe as is further declared 2. Macchab. 9. 10. 12. This was the ende of wicked Antiochus But against this exposition it is thus obiected 1. that Antiochm died not betweene the Seas and vpon the mountaine as is here described but as he came out of Persia Lyranus 2. Seeing these latter words of the chapter are ioyned with necessarie coherence to the former as they are not vnderstood of Antiochus no more are these Perer. Answ. 1. It is not said here that he died vpon the mountaines or betweene the Seas but there was his princely pauilion spread for while Antiochus went into Persia he left halfe of his armie and his sonne Antiochus with Lysias who pitched in Emmaus at the entrance or beginning of the hilles as is shewed 1. Macchab. 3. 34. 40. Now while Lysias with other captaines were busie in suppressing of the Iewes and were discomfited as is further declared 1. Macchab. 5. the newes thereof was brought to Antiochus beeing in Persia whereupon he fell into a great rage purposing vtterly to destroy Ierusalem but the Lord plagued him and he died in the way 1. Macchab. 6. 2. Macchab. 9. And thus was the horne broken without hand as is prophesied c. 8. 25. 2. This argument may be returned vpon Pererius for seeing these words hang together with the former and it hath beene sufficiently shewed before that the former part of this prophesie is vnderstood of Antiochus so must the latter also 3. This â—ore plague fell vpon Antiochus which Appianus thinketh to haue beene a venereous or leacherous disease in Syriac but it was more strange and extraordinarie though that be foule and filthie enough he was thus smitten not as Polybius thinketh because he would haue spoiled the Temple of Diana for as Iosephus saith tantum cogitavit he onely intended it he did it not and therefore he well concludeth against Polybius that Antiochus perished ob templi Hierosolymitani excidium for the spoyling of the Temple of Ierusalem lib. 12. Antiquit. c. 12. And thus farre of the questions and doubts mooued out of this chapter 4. Places of doctrine 1. Doct. The Scripture the rule of truth v. 2. Now I will shewe thee the truth The truth is onely reuealed in Scripture the truth of God is first manifested vnto the world in Christ as he saith Ioh. 14. 6. I am the way the truth and the life and this truth is reuealed in Scripture as our blessed Sauiour saith Ioh. 17. 17. thy word is the truth the Scriptures of truth are committed to the Church which is called the pillar of truth 1. Tim. 3. 15. not because it beareth vp the truth but it rather is borne vp by the truth but both because the truth of God is onely reuealed to the Church as here the Angel deliuereth the truth of this prophesie vnto Daniel and the truth is set forth and professed in the world by the Church as a light set vpon a pillar or a beacon raised vpon a mountaine Doctr. 2. Of the impotencie of images v. 8. He shall carrie away captiue their gods with their molten images quales dij sunt qui captiui ducuntur what manner of gods are these which are carried into captiuitie Bulling so the Prophet Isay derideth the idols of the Chaldeans Bel and Nebo which were carried vpon beasts into captiuitie Isay. 46. 1. how should they be able to helpe others that can doe nothing for themselues Doct. 3. Victorie not alwaies a signe of a good cause v. 11. And the multitude shall be giuen into his hand Ptolome Philopator a most vitious king who slue Eurydice his both sister and wife and vsed both a male concubine Agathocles and his sister Agathoclea yet he ouercommeth Antiochus Magnus not so bad as himselfe which sheweth that the victorie alwayes falleth not on the better side as the Israelites fighting against Beniamin hauing the better cause were twice ouercome Bulling Doct. 4. The Church of God maketh a land glorious v. 16. He shall stand in the pleasant glorious or beautifull land which was Iudea not so much glorious because of the fertilitie thereof Pintus or for the miracles done therein Lyran for many great workes had beene done in Egypt but because there was the Temple and publike seruice and worship of God this sheweth that religion maketh lands famous and glorious Polan Doct. 5. Of the fidelitie of wiues to their husbands v. 17. She shall not stand on his side Antiochus the great gaue his daughter Cleopatra vnto Ptolome Epiphanes thinking to vse her as an instrument to destroy him but she contrarie to the expectation of her father cleaueth to her husband wherein she shewed the part of a dutifull obedient wife preferring the life and safetie of her husband before her fathers vngodly desire thus the Scripture saith for this cause shall a man forsake father and mother and cleaue to his wife Genes 2. If in the degrees of lawfull affection the wife or husband must be preferred before the parents much more in vnlawfull desires Polan 6. Doctr. That tribute must be paied to the Prince v. 20. Then shall stand vp in his place one that shall raise taxes This was Seleucus Callinicus who raised immoderate taxes Tribute is to be paied vnto Princes and they may lawfully take it for what God giueth they may take but such things are giuen vnto Princes as our blessed Sauiour saith Giue vnto Cesar the things that are Cesars and such things are to be yeilded vnto the Magistrate because they are helps to suppresse the euill that disturbes the peace and in that behalfe they are due as the Apostle sheweth Rom. 13. 4. 7. But two cautions are to be obserued 1. that such taxes be moderate not excessiue tending to the ouerthrow and vndoing of the subiect as Seleucus here was such a raker and the king of Spaine of late daies who exacted the tenth part of the things which were sold in the low countries 2. such taxes and leuies of money must not be wasted in ryot and excesse but â—mploied for the most part to the good of the Commonwealth 7. Doct. Religion is not to be compelled or vrged by torment v. 33. They shall fall by flame by sword Antiochus did wickedly force the faithfull by such torments to forsake their religion so doth that Antichrist of Rome that by fire and sword forceth men vnto his superstitions Lactantius saith well Religio cogi non potest verbis potius quam verberibus res agenda est religion is not to be forced
gift were especially called and sent to that ende to prophesie and in this sense onely the Iewes hold neither Dauid nor Daniel to be Prophets 2. Theoderet doth simply reprehend the Iewes for denying Daniel to be a Prophet and this booke to be any of the propheticall writings so also Iunius affirmeth that the Iewes denie this booke to be counted among the Hagiographa or holy writings 3. But the truth is as Polanus setteth it downe that the Elder Iewes did acknowledge this booke to be authenticall and canonicall and equall in authoritie to the booke of the Psalmes the Prouerbs of Salomon the Lamentations of Ieremie and diuerse of them haue written commentaries vpon this booke as R. Salomon R. Leui Ben Gerson R. Abraham Aben Ezra R. Saadia with others but the later Rabbines doe denie the booke of Daniel to be authenticall and therefore seldome reade it as he speaketh of his owne experience how diuerse Rabbines in Moravia whose helpe he vsed did confesse that they seldome did reade the prophesie of Daniel the occasion whereof he thinketh to be this because Daniel doth so euidently point out the time of the Messiah his comming 4. But this errour of the Iewes in reiecting this prophesie of Daniel may thus further be refuted 1. The bookes which are called Hagiographa holy writings were of three sorts either they are taken for those bookes which were laid vp by the Arke and had the miraculous extraordinary approbation by the Vrim and Thummim other visible demonstrations or for such canonicall books which though they had not that allowance being written after the captiuitie when those visible monuments of the Arke the Vrim and Thummim ceased yet were written by the spirit of God and commended to his Church and thirdly those bookes were called holy writings which were not made of Canonicall authoritie but onely preferred before other humane writings and receiued of the Church into some higher order though not made equall to the the Scriptures Now though the prophesie of Daniel be not of the first sort yet that it is authenticall and canonicall of the second it thus may appeare The authoritie then of this booke is set forth by testimony both internall and externall the externall is either diuine or humane the diuine essentiall or accidentall the humane is either Ecclesiasticall and domesticall or forraine or prophane these further shall thus be declared in their order 1. The internall testimonie est spiritus testificatio the inward witnesse of the spirit which cleareth our vnderstanding that by the same spirit we acknowledge the Diuine prophesie of Daniel by the which he wrote it 2. The Diuine externall testimonie which is called essentiall is consensio cum diuino canone the agreement which this prophesie hath with the rest of the Scriptures and the warrant which Daniel hath from the testimonie of Christ Matth. 24. 15. 3. The Accidentall is à signis euentis from the signes which God ioyned with the prophesie as Daniels interpretation of dreames and his preseruation from the lyons c. 6. The euents were the true and sensible accomplishment of the predictions and prophesies conteined in this booke as all histories which doe write of these Kingdomes doe beare record and where these two doe concurre with the truth of doctrine namely the signes and euents they are diligently to be regarded Deut. 17. 4. The Ecclesiasticall testimonie is the consent of Gods Church and generall approbation of the seruants and worshippers of God which though it be not so forcible to perswade vs as the former yet it is a good motion and inducement ioyned with the rest hereunto may be added that testimonie of Iosephus that all the bookes which were written vnto the time of Artaxerxes were of diuine authoritie 5. The forraine testimonie is the authoritie and allowance which this booke found euen among the Heathen as is euident in that a great part of this prophesie is written in the Chalde tongue which sheweth that the truth thereof was euen euident to the Chaldeans Iunius And here may be remembred how laddus the high Priest shewed Daniels prophesie vnto Alexander the great and by name that vision c. 8. how the goate which signified the Grecians ouercame the ramme which betokened the Persian Monarchie as Iosephus reporteth whereupon this booke was had in great admiration of Alexander Quest. 12. Of the difficultie and obscuritie of this prophesie Pererius giueth these foure reasons and causes thereof 1. Because diuerse things are otherwise reported of forraine historiographers then they are remembred in this booke as in the 2. chap. Nebuchadonazer is made the mightiest King vpon the earth whereas Herodotus much more extolleth the power of Cyaxares who raigned about that time among the Medes c. 5. Balthazar is said to be depriued both of life and kingdom by Darius king of the Medes whereas other writers ascribe it to Cyrus c. 11. the Angel foretelleth but of three kings after Cyrus vnto Alexanders time whereas there were many more 2. The transposing of the storie which is often vsed in this booke is an other cause of the darkenesse and obscuritie as the prophesies conteined in the 7. and 8. chap. which were shewed vnto Daniel vnder the raigne of Balthazar in order should be set before the 6. c. Pererius addeth that the historie of Susanna which happened when Daniel was yet a child and the storie of Bell and the dragon which was done the Empire of the Chaldes yet standing should be placed tâ—e one before the second the other before the 5. chap. But concerning these two pretended histories there is no certaintie of the truth of them at the least when and at what time they were done and therefore this instance might be spared 3. The prophesies and visions themselues are darke and obscure as that c. 9. of the 70. weekes which terme when it should take beginning and how it proceeded and was continued is a matter of deepe vnderstanding 4. The varietie of histories which must be vsed as helpes for the vnderstanding of this prophesie and the change and alteration of so many states and kingdomes in this booke decyphered doe make this prophesie intricate specially because many of those historicall writers whose workes are necessarie for the opening and vnfolding of this mysticall prophesie are now lost and perished As Hierome sendeth vs to the histories of Sâ—etâ—nius Callinicus Possidonius Thean Andronicus Polybius Diodorus Titus Linius Trâ—gus Pompeius whose histories concerning these matters here prophesied of by Daniel are now either in part or in whole wanting 5. And thus much was signified by the Angel that this historie should seeme obsure vntill the things therein contained were accomplished as he saith to Daniel Goe thy way Daniel for the words are closed vp and sealed till the ende of the time vntill then they should be obscure to all but euen afterward also when the fulnesse of time is come none of the wicked shall haue vnderstanding and
manner then the Lord hath prescribed in his word as Ieroboam brought in new rites and ceremonies and other Priests then were appointed by the law Bulling 4. The beginning and inuention of Idols was from the heathen as in the booke of wisdome it is said c. 14. 13. The vaine glorie of men brought them into the world so Gregorius the Bishop of Neocaesarea said Gentilit as inuentrix caput imaginum Gentilitie was the inuenter and head of images Eusebius speaking of the images of Christ of Peter and Paul saith hoc mihi videtur ex gentili consuetudine obseruatum this seemeth to me to be obserued according to the custome of the Gentiles for they vse to honour those whome they count worthie of honour So the Emperours Hâ—liogabalus Adrianus Alexander Severus vsed to set vp in their Chappels the images of Abraham Moses Christ. Likewise the Gnostike and Carpocratian heretiks did worship the pictures of Christ of Paul Pythagoras Homer as Iraen witnesseth l. 1. c. 24. Athanasius therefore well saith simulachrorum inuentio non à bono c. that the inuention of images came not of any good but euill as it is saide Wisd. 14. 11. The beginning of idols was the beginning of whoredome and the finding of them is the corruption of life Hereupon it is that the Iewes suffer no image painted or grauen in their Synagogues Dion l. 37. nay Origâ—n testifieth they would not suffer any caruer or painter to remaine in their countrâ—y lib. 4. cont Celsum See more of this Controv. Synops. Cent. 2. err 44. 3. Controv. Whether images in Churches may be tolerated though they be not adored 1. Pappus here maketh 3. kinde of Images some were set vp for idolatrie and these he would haue remooued there are two other kind some doe set forth the histories of the old and new Testament some are onely for ornament in Churches neither of these are prohibited as euidently appeareth by the building both of Moses Tabernacle and of Salomons Temple but here it is the part of the Minister to admonish the people to take heede of idolatrie so he concludeth that the vse of Images in it selfe is to be counted among indifferent things 2. 1. This distinction of images and pictures as some were set vp for superstition some are for historie some for ornament we greatly mislike not but if he graunt that all images set vp for idolatrie ought to be demolished then all such likewise which may be abused to idolatrie as all carued and grauen images are of that kind 2. Such kind of images which are carued and fashioned with proportion and not painted onely and pictured serue not at all for historie therefore by that pretext they cannot be excused 3. And though there may be an outward comelines to the eye in the gilding and garnishing of images yet such comelines must serue vnto edifying but if offence rather and occasion be feared thereby the inward comelines and decencie is more to be respected then the seemelines of the obiect to the eye 4. It is a more compendious way to remooue the stumbling blocke then to put it before the feete and then bid men to take heed of it so it were better to take away the very occasion of idolatrie then it remaining to warne the people to take heed 5. And the vse of images for religion is no indifferent thing as the very place doth show that images set vp in Churches haue a certaine religious respect 6. Lastly the Apostles saying Babes keepe your selues from idols 1. Ioh. 5. 21. doth not onely will them to take heed of idolatrie but euen to shunne the occasion and to remooue the stumbling blocke 4. Controv. Of the waies and meanes whereby idolatrie is promoted 1. As here this image is set vp by the authoritie of the king so the Romanists doe by the authoritie of Princes get the adoration of images commanded 2. He causeth it to be made of gold that it might allure them the more and so the Papists doe adorne their images and Temples with gold 3. The image is made of an huge bignes that it might be the more admired for the greatnes thereof so in the Popish Churches they haue their Crucifixes made of great proportion and other images as of S. Christopher that they might draw the eies of the people vnto theÌ„ 4. Nabuchadnezzer maketh choice also of a conuenient place in a great plaine and the Romanists thinke to grace their images by the place setting them vp in Churches and Churchyards in crosses and high waies 5. The king hath here the consent of all his nobles for the setting vp of this image so was it a decree among the Romanes that no god should be consecrated of the Emperour vnlesse the Senate approoued it and therefore when Tiberius mooued that Christ should be receiued into the number of the gods because the Senate would not consent it was not done hereupon Tertullian saith nisi homini Deus placuerit Deus non erit vnlesse God be pleasing vnto man he shall not be God After this manner the Papists doe vrge consent and agreement of all states among them of Princes Dukes Nobles Cardinals Bishops 6. Here was a bloodie decree made against those that would not worship this image they are threatned the fierie fornace So in the persecution vnder the Romane Emperours the Christians were put to vnspeakable torments as Tertullian describeth crucibus stipitibus imponitis Christianos c. you put Christians vpon crosses and stakes you teare scratch their sides with clawes and nayles c. we are cast vnto beasts burnt with fire c. Euen these also are the engines and instruments wherewith the Papists persecute the seruants of Christ the fire and sword 7. This idolatrous seruice of the Image is set forth with all kind of varietie of musicke to affect the minds of the simple and to stirre vp their superstitious affections So among the Romanists their seruice is attended vpon with instruments of musicke which make a dumb sound nothing beeing vnderstood that is sung or plaied 8. Thus by all these meanes superstition and idolatrie is countenanced by authoritie of Princes consent seueritie of decrees and such like and yet preuaileth not whereas the truth is naked hath neither consent nor authoritie on it side but all things against it yet it prospereth to make that saying good of the Apostle The foolishnes of God is wiser then men and the weakenes of God is stronger then men 1. Cor. 1. 25. 5. Controv. Of the vse of Church musicke and musicall instruments v. 7. As soone as the people heard the sound of the trumpet cornet c. Because Idolaters abuse musicall instruments to insinuate their superstition it followeth not that there can be no right vse of them in the Church of God 1. It is euident in the titles of diuers Psalmes of Dauid that they were sung and plaid vpon instruments which should not haue beene
They are signes because they are euident testimonies of Gods wisedome iustice power and wonders because they were things wonderfull and indeede to be wondered at Polan as that Nebuchadnezzar so mightie a king should be chased from among men and liue among bruite beasts seauen yeares depriued of humane vnderstanding and afterward be restored againe Lyranus saith they are called signes because they were done to bring men to repentance and wonders as exceeding humane capacitie Quest. 5. Whether Nebuchadnezzer were now at the last truely conuerted 1. Caluin is of opinion that for all this non exuerit suos errores Nebuchadnezzar left not his errors But howsoeuer twice before this he was onely astonished and mooued for the time afterward fell againe to his superstitions yet he was at the length truely humbled 2. I embrace therefore the contrarie opinion of Bullinger Ostander Oecolampadius which thinke that at this time he was truly conuerted vnto God Osiander saith he did declare veram humilitatem true humilitie which was an euident signe and effect of his conuersion Oecolampadius giueth these two reasons 1. beeing now called to the true knowledge of God Deicogniti mores imitatur he imitateth the properties of God which is to be gentle mercifull wishing peace vnto all 2. he exhorteth all men to the knowledge of the true God exemplum meum emendet omnes let all men learne to amend by mine example c. 6. Quest. Of the author of this Epistle 1. The author of the Scholasticall historie denieth that Daniel was the author of this Epistle but was written by Nebuchadnezzer for eternall memorie of this thing which hapned vnto him But how should the writing of a prophane king that was no Prophet come to be counted Canonicall Scripture if the Prophet had no hand in it 2. Neither yet doe I thinke with Calvin that Daniel hic loquitur sub regis persona that Daniel here speaketh onely in the person of the king for the very forme and style of the epistle Nebuchadnezzer king to all people c. peace be multiplied sheweth that these things were written by the king and rehearsed by Daniel 3. Therefore the truth is that Daniel taketh all this narration out of the acts and Chronicles of the Chaldees where this epistle was registred not for more breuitie sake as Osiander least he should be constrained to rehearse the same things often but rather that by the authoritie of the king the truth of this historie might be commended which would haue beene suspected if it had beene penned originally by a Iew Polan And yet though it were first written by a prophane man that was no Prophet yet it was approoued by Daniel the Lords Prophet Bulling as in the old Testament not onely those writings are receiued for Canonicall which were originally written by the Prophets but such also as beeing written by others were approoued by the Prophets as the epistles and decrees of the kings of Persia inserted into the bookes of Ezra and Nehemiah 7. Quest. Whether this historie contained in this chapter of Nebuchadnezzers transmutation were so done in deede 1. Hierome here reporteth the opinion of some which were of the sect of the Origenists which thought that these things set downe of Nebuchadnezzer were not historically done but that vnder his fall is prefigured and shadowed forth the fall of Lucifer the deuill from heauen their reasons are these 1. In other places of Scripture as Isa. 14. vnder the fall of the king of Babylon is described the fall of Lucifer 2. Diuers things here repeated are impossible as that a man should be transformed into a beast that a king delicately brought vp should eate grasse like an oxe 3. And all this time of Nebuchadnezzers sauage life which was 7. yeares the kingdome of Babylon was not without a gouernour who it is most like would not haue giuen place againe to Nebuchadnezzer 4. If any such thing had beene historically done they which haue written diligently of the Chaldean affaires as Berosus Megasthenes Diocles Philostratus would haue made mention thereof Contra. 1. That prophecie of the ruine and fall of the king of Babylon is by some of the Fathers typically applied to the fall of Lucifer yet it was historically fulfilled in the king of Babylon But here they would so make this a type of the fall of the Deuill as that they take away the truth of the historie he reason then is not alike 2. It is no strange thing for men beside themselues depriued of vnderstanding to liue among beasts neither are the other things vnlikely or impossible as shall be seene in the seuerall handling of them 3. Neither was it an hard thing with God to cause the gouernment to returne vnto Nebuchadnezzer as he saith v. 33. that his counsellers and Princes sought vnto him It might be the kingdome was gouerned by his sonne or Daniel which did willingly giue place Lyr. 4. To the last argument it may be answered diuersly 1. that it is not necessarie that the sacred histories should haue the testimonie of forren writers for the standing still of the Sunne in Ioshuahs time and the going backe of the Sunne in Hezekiahs raigne the storie of Esther and many beside haue not the witnesse of prophane writers 2. the euidence of this historie was registred in the Chalde Chronicles which beeing perished the memorie of this fact among the Gentiles was extinguished also 3. And Gods prouidence is seene herein that the Gentiles should not put their vncleane fingers to the sacred histories which they did much abuse and corrupt as it shall suffice to giue inflance onely in Iustine who manifestly committeth these errours in historie 1. that the Iewes had their beginning from Damascus in Syria 2. that Damascus raigned in that citie first and Abraham next vnto him 3. Ioseph he maketh the youngest sonne of Israel and saith he learned art magicke in Egypt 4. Moses he maketh Iosephs sonne 5. the Israelites he saith were expelled Egypt because of the leprosie 6. Xerxes king of Persia he thinketh first to haue subdued the Iewes whereas an 150. yeares before his time Nebuchadnezzer conquered them 4. The Gentiles also might be afraid to meddle with the sacred stories of the Iewes as Demetrius Phaelereus answered Ptolome Philadelphus whome he had set ouer the great librarie of Alexandria beeing terrified by the examples of Theopompus and Theodectes who attempting to insert the Iewish histories into their writings the one was stricken with madnes the other with blindnes as Iosep. l. 11. antiq and Eus. l. 8. de praep Evang. doe testifie 5. Neither are the Gentile writers altogether silent in this matter for Alpheus an ancient Greeke writer as Eusebius writeth lib. 9. c. vlt. maketh mention how Nebuchadnezzer as it were rauished vpon a suddaine in his minde told the Chaldeans that there was a calamitie approaching which Bel their god could not preuent that Persa semiasinuâ— the Perâ—ian beeing halfe an asse meaning Cyrus who was
them Plin. lib. 6. c. 27. Quest. 8. Why Daniel nameth himselfâ— in the first person 1. It is the manner of the Prophets in their seuerall visions to expresse their names as Isay. 2. 1. and 6. 1. so also Ierem. c. 1. 1. c. 2. 1. and in diuerse other places as Daniel in this place saith a vision appeared vnto me euen vnto me Daniel and the reason is because the truth of such prophesies and visions dependeth vpon the credit of those Prophets to whome they were onely reuealed but it is otherwise in matters of historie where the author need not insert his owne name seeing the credit of histories relyeth not vpon the authoritie of the writer but vpon the euidence and truth of the things themselues 2. Therefore that is a weake exception which Dyonisius of Alexandria taketh to the booke of the Reuelation that it was not written by Iohn the Euangelist but by some other because the Euangelist verie sparingly nameth himselfe in the gospel and when he doth so he describeth himselfe in the third person the disciple whom Iesus loued for as is before shewed there is great difference betweene the writing of prophesies and histories the Reuelation beeing prophetical it was fit the Euangelist should expresse his name for the credit of those visions as the other Prophets vse to doe in their prophesies Quest. 9. Why the kings of Persia are compared to a ramme v. 3. There are three parts of this description 1. from the similitude or comparison they are likened to a ramme 2. by the parts the two hornes 3. by the effects their preuayling toward the West North and South Concerning the first there are diuerse opinions why the Persian Monarchie should be resembled to a ramme 1. Theodoret alleadgeth this reason sicut aries sua lana grauatur as a ramme is loaded with his fleece and at the length is killed for his flesh and fleice so the Persian Monarchie abounding in wealth at length became a prey But the Persians are likened to a ramme in their flourishing and prosperous state when as yet they rather preyed vpon then were a prey vnto any 2. Lyranus from the Hebrewes thinketh the kingdome of the Medes to be expressed by a ramme a gentle beast quia non multum erat infestum Iudaeis because it was not much troublesome to the Iewes But hereby the kingdome not of the Medes onely but of the Persians is signified who were grieuous to the people of God 3. Rupertus to the same purpose saith the kings of Persia were as rammes quia lanis suis id est opibus eundem populum fouit c because with their riches as with wool they cherished the same people of the Iewes But the most of the Persian kings though some were more equall did suffer the Iewes to be pilled and polled 4. Calvin yeeldeth this reason we knowe quam ignobile fuerit Persarum exordium how base and meane the beginning of the Persians was 5. But that other reason of Calvin better satisfieth that here the kingdome of Persia is set forth comparatiuely as hauing relation to the kingdome of Grecia likened to a goate quia multo fuit agilior origo obscurior because his agilitie was greater and his beginning more obscure Calvin And the ramme bringeth a great companie with him but of sheepe such were the multitude of the Persians as sheepe before Alexander Osiand Quest. 10. Who are signified by the two hornes whereof one was higher then the other 1. Some here doe vnderstand certaine particular persons as Melancthon interpreteth Cyrus to be this ramme hauing both Medes and Persians in his armie as the two hornes thereof Some vnderstand this ramme to be Darius gloss interlinear Hierome whom Lyran Hugo Calvin Genevens follow maketh Darius king of the Medes and Cyrus king of Persia these two hornes whereof the latter was the greater for Cyrus grewe to be greater then Darius 2. Theodoret expoundeth these two hornes to be two families of the Persian kings the one of Cyrus which was extinguished in Cambyses his sonne the other of Darius Hystaspis But neither of these opinions can stand for the goat fighting with this ram brake his two hornes Alexander ouercame Darius long after the time of the first Darius and Cyrus these then could not be the two hornes neither was this last Darius of either of those kindreds but was elected to the kingdome for his valour as writeth Iustinus lib. 10. though Diodorus lib. 17. make him the sonne of Darius Arsanes who succeeded Ochus his brother 3. Wherefore by these two hornes are better vnderstood the two kingdomes of the Medes and Persians this grewe to be the greater in power though the other were the more auncient thus the Angel expoundeth afterward v. 20. these two hornes are the kings of the Medes and Persians Thus interpret Oecolampadius Pellican Osiand Iun. Polan Quest. 11. Of the greatnesse and prosperous successe of this ramme v. 4. I sawe the ramme pushing against the West and against the North c. 1. The kingdome of Persia beeing in the East did extend it selfe vnto the other three parts of the world toward the West as Babylon Cappadocia Asia minor Grecia toward the North as Lydia Armenia Albania and other Northerne countreys toward the South as Arabia Aethiopia and this answereth to the former vision c. 7. 5. where the beare which signifieth the Persian Monarchie had three ribbes or morsells in the mouth 2. no beasts were able to withstand them for though the Babylonians had combined themselues with the Egyptians Thracians Grecians and other nations and were in league with Craesus king of Lydia as Herodotus testifieth lib. 1. yet all would not helpe as the Prophet Ieremie saith the strong men of Babel ceased to fight they became as women Ierem. 51. 30. 3. whereas it is said he did what he listed this must be vnderstood of the Persian Monarchie in generall for some of their kings in the end had but hard successe as Cyrus with his armie was slaine by Queene Tomyris and Xerxes was foyled of the Grecians and constrayned with shame to flee away yet notwithstanding these particular losses the Monarchie continued still and increased in power Calvin Oecolamp Quest. 12. Of the meaning of these words as I considered v. 5. The Latine translation reading I vnderstood giueth occasion here of question how Daniel is said to vnderstand this whereas afterward v. 16. the Angel Gabriel maketh him vnderstand it 1. Hierome thus interpreteth that he had a generall vnderstanding he was instructed by the former vision hereby to vnderstand the change and commutation of kingdomes so also Lyran. gloss ordinar Theodoret expoundeth it of Daniels desire to vnderstand 2. But all this question and doubt is remooued by the right translating of the words I considered or marked the word is mabin eram perpendens as I weighed and considered Montan. Quest. 13. Why the kingdome of the Grecians is resembled to a goat 1. Pererius thinketh the Grecians