the Lord to be Daniels God and that he serued him but he did not call him his God neither did Darius abolish the worship of idols out of his kingdome all which are euident arguments that he was not truely conuerted vnto the knowledge of Daniels God Polan Quest. 23. Of Daniels deliuerance from the lyons and the cause thereof Daniel sheweth both the causes efficient the forme and manner and ende of this his deliuerance 1. the principall cause of this his deliuerance was God God hath sent the instrumentall cause was the Angel for though God can immediately deliuer his without the ministrie of others yet it pleaseth him to vse his angels both for the setting forth of his owne glorie and the further consolation of his seruants 2. The forme and manner is expressed the Angel shut the lyons mouthes that they had no power to hurt Daniel And not onely their mouthes were shut but herby is signified also that their talents and clawes were stayed from hurting him and therefore it followeth that they haue not hurt me so that they touched him neither with their teeth clawes tayle or by any other meanes Iun. 3. The end also is expressed that by this meanes the innocencie of Daniel might appeare and the goodnesse of his cause that he had not offended against the king but had shewed himselfe a true worshipper of God Polan Quest. 24. Of Daniels salutation to the king O king liue for euer 1. This was the manner of salutation in the East countrey to wish long life vnto their king Thus the Chaldeans saluted Nebuchadnezzar c. 2. 4. but in hypocrisie wishing in their hearts rather that such a tyrant might perish So c. 3. 4. they which accused Daniels godly companions and brethren doe with such words insinuate themselues to the king as flatterers But Daniel doth wish vnto the king long life ex animo from his heart because it is the dutie of subiects to pray for magistrates yea he wisheth vnto him eternall life gloss he then vttered the same words but with an other heart and minde then the â—est did 2. He might haue expostulated with the king because by his authoritie he was cast into the lyons denne but two reasons might mooue Daniel to forbeare all such reprehension 1. because he more respected Gods glorie then his owne particular cause satis fuit eius liberatione illustratam fuisse Dei gloriam it was enough that Gods glorie was set forth by his deliuerance and therefore he is silent in the rest Calvin 2. According to S. Pauls rule infirmum in fide recipe c. receiue him that is weake in faith c. So Daniel would not deale sharpely with the king and discourage him but by gentle meanes seeke to winne him fâ—rther to the faith Quest. 25. Of Daniels manner of deliuerance from the lyonâ— that it was diuine and extraordinarie 1. There are diuerse meanes whereby men haue resisted the rage and violence of lyons 1. As first by force and strength as Samson killed a lion and Dauid slewe a lyon and a beare that inuaded his flocke but so was not Daniel deliuered here for the lyons might haue teared him before he came at the ground as they did his accusers and though resistance may be made against one lyon yet here were many 2. Some haue conquered lyons by casting some garment vpon their head and so as it were blindfolding them as Plinie writeth how a Getulian shepheard at Rome vnder Claudius did stay the rage and fiercenesse of a lyon leui iniectu operâ—o capite his head beeing couered with some light thing cast vpon it by which meanes Lysimachus whom Alexander caused to be shut in with a lyon might more easily strangle him 3. Some haue tamed lyons by vsing them gently while they were yet young and but whelpes as Plinie in the same place maketh mention of Hanno the Carthaginian who as he saith primus hominum ausus est leonem manu tractare the fiâ—st of any durst handle a lyon with his hand 4. Beside lyons vse to shewe themselues kinde vnto those which haue shewed them any kindnesse as Aulus Gellius reporteth out of Appian of a certaine seruant called Androdus who was condemned to the wild beasts and was spared of a lyon that remembred some former kindnesse he had receiued and this he was an eye witnesse of at Rome 5. Plinie also writeth in the same place that lyons vnlesse they be very hungrie wil spare those which are suppliant vnto them mulceri alloquio and that they are made gentle with speach as he maketh mention of a woman which fell downe in the woods before a lyon alleadging se indignam eius gloria praedam c. that she beeing a silly weake woman was a prey vnworthie so noble a beast But none of these meanes did Daniel here vse 6. neither yet as Daniels enemies obiected did they spare Daniel because they were full before as they say a lyon will not prey vpon a man vnlesse he be verie hungrie Iosephus addeth further that thereupon the king caused flesh to be cast before the lyons to feede them and then cast Daniels accusers into the denne who notwithstanding beeing full did teare them before they came at the ground But this narration of Iosephus though it may seeme probable is not necessarie to be receiued seeing the Scripture hath it not 2. But the lyons here were not bound by any such ordinarie meanes this was Gods extraordinarie worke wherein it pleased him to vse the ministrie of Angels who diuersly as Pererius coniectureth might stoppe the lyons mouthes 1. as by remoouing the lyons into some other place 2. or by blinding their eyes 3. or by slaking their hunger 4. or by changing their inward phantasie which stirreth them vp to rage when they apprehend that as enemie vnto them which they deuoure 5. or there might be a terror and feare striken into them as they say lyons naturally are afraid of the rumbling of wheeles the crowe of a cocke and burning fire 6. But Augustine better sheweth how this was non natura in leonibus mutata the nature of these lyons was not changed sed lenitatem quam catuliâ— ostendunt in Danielem exercebant but they practise toward Daniel that lenitie which they vse to shewe to their whelpes c. So also Lyranus natura non est mutata sed feritas prohibita their nature was not changed but their rage was prohibited and stayed as appeareth afterward in that they returned to their kind in falling vpon the accusers of Daniel and breaking all their bones in peices ere they came at the ground v. 24. As God by his power stayed the sword of Arioch that sought Daniel to slay him cap. 2. 13. and kept the fire that it hurt not his three â—aithfull seruants c. 3. so here he stoppeth the mouthes of these lyons against Daniel Polan Quest. 26. Why the Lord doth not alwayes send his children temporall deliuerance 1. It
seasons when he should inspire men 3. There are then naturall dreames which may be obserued for a mans health by such Physitians doe iudge of the distemper of the humours and of inclination to diseases there are also other humane dreames wherein mens infirmities doe shew themselues and so thereby perceiuing what vices they are subiect vnto they may be admonished to amend them such dreames may lawfully be obserued which tende either to the health of the bodie or the soule But diuine dreames are most worthie of obseruation of all other whereby the Lord doth often signifie his will concerning things to come which kind of dreames cannot be interpreted but by the same spirit wherby they are sent as Daniel saith to the King The secret which the king hath demanded can neither the wise the Astrologians the Inchanters and Soothsayers declare vnto the King but there is a God in heauen which reuealeth secrets c. 2. 27 28. Quest. 51. Whether in diuine dreames there is a free vse of reason and the will and the same acceptable to God 1. Pererius thinketh that in such dreames and visions there is soluta vis rationis but not perfectus liberi arbitrij vsus a free vse of reason but not the perfect vse of freewill for to that there is required the libertie of all the senses and powers that then homo should be Dominus sui Lord of himselfe 2. Contra. 1. In that sense man hath no perfect vse of free will neither waking nor sleeping to be as Lord of himselfe to euill mans will is free but he cannot bonum agere nisi à bono agatur doe any good vnlesse he be drawne thereunto of God which is good 2. but the vse of the reason and will is otherwise as free in such visions and dreames as when men are waking for the soule and vnderstanding sleepeth not neither is bound in sleepe but the sense onely And this notably appeareth by that heauenly dreame and vision which Salomon had 1. King 3. 5. wherein both God first bid Salomon aske what he would and he asked wisedome and God approoued this his petition and actually gaue him his request and all this was done while he was asleepe Salomon could not haue made such request of God nor the Lord accepted it if it had beene a fansie and imagination onely in his sleepe But to this diuers answeres are made 1. Pererius saith that Salomon had before made that petition vnto God for wisedome which his petition the Lord approoued in his sleepe not because it was made then but before But no such thing in extant in the text of any former petition the first motion and occasion was giuen by the Lord himselfe who said to Salomon in his dreame Aske what I shall giue thee and thereupon he made his request for wisedome 2. Tostatus hath an other answer which Pererius rather approoueth then the former that whatsoeuer is said there to be done non revera sed per imaginariam tantum dormientis visionem esse factum was not verily done but in the imaginarie vision of Salomon beeing asleepe But this cannot be admitted imaginarie petitions are not accepted of God and they onely haue imaginarie effects but here Salomon was verily endued with wisedome euen in his sleepe for presently after he waked he perceiued that it was a diuine dreame and felt himselfe encreased with that excellent gift of wisedome which immediately after he put in execution 3. Therefore it may safely be held that this was more then a simple dreame for dreames are but representations of things past present or to come but here there was an actuall collation of that which was shewed in the dreame It was therefore both a dreame and a vision concurring with the dreame a dreame it was because it fell out in sleepe but in this dreame Salomons soule had free conference with God in which respect it may be said to be a vision Quest. 52. vers 21. How Daniel is said to haue beene vnto the 1. yeare of king Cyrus 1. Some thinke that this is to be vnderstood of the time of Daniels prophecying Theoderet so also Caluin among the Assyrians and Chaldeans agnitus erat pro summo propheta he was taken for a great prophet but this cannot be the meaning for he had some propheticall visions in the 3. yeare of Cyrus cap. 10. 1. 2. Much lesse can it be referred to the time of Daniels life as Pellican seemeth to thinke for he liued to the 3. yeare of Cyrus how long after it is vncertaine vpon which reason Hierome resolueth non vitae illius tempus accipiendum est the time of his life cannot be here taken 3. Osiander thinketh that hereby is signified that â—e liued and continued so long that he saw to his great ioy the returne of his people out of captiuitie which was in the 1. yeare of Cyrus This indeede is most true but in this place mention beeing made of Daniels standing before the king that is his ministring in the Court there is more vnderstood then simply his continuing and remaining vntill that time 4. Vatablus giueth this exposition that so long he was minister in aula regis a principall officer in the kings Court but so was he afterward also a chiefe gouernour vnder Cyrus c. 6. 5. Lyranus thinketh that hereby is signified the honour and glorie of Daniel in regno Chaldaeorum Persarum in the kingdome both of the Chaldeans and Persians but the words vnto the first yeare of Cyrus are exclusiuely rather then inclusiuely to be taken as though that time determined the space here set 6. Therefore the purpose and intent of these words is not to shewe the tearme when Daniels prophesie or state in honour ended but to signifie that during all the time of the Chaldean Monarchy he continued in great honour and reputation in Babylon and Chaldea postea à Dario in Medos translatus est afterward he was translated by Darius vnto the Medes Hierome Iun. Polan and among them also he was in great honour But from the time that he first stood before Nebuchadnezzar and serued him he was in estimation all that kings dayes and in the raigne of Evilmerodach his sonne and of Balthazar 's his sonne though it may seeme that he was not altogether so much set by in Balthazar time as before Osiand 4. Places of doctrine 1. Doct. vers 2. The translating of kingdomes subduing of cities is ordered and disposed by God Vers. 2. And the Lord gaue Iehâ—iakim c. into his hand c. which sheweth that all things are ruled and gouerned by Gods prouidence that kings and princes states cities and common wealths are in Gods hand to alter and turne them as it seemeth best to himselfe whereof we may make a double vse for as it is to our comfort that we are in Gods hand and vnder his protection so in that he deliuereth the impenitent into the hands of Tyrants by them to be corrected and chastised
will not be honoured with euill gotten goods Nebuchadnezzer haâ—ing taken the vessels of the Temple doth offer them in the house of God thus honouring his idol with vniust spoiles but our God will not so be serued the wise man saith Honour the Lord with thy riches that is thine owne and not an others They which offer vnto God or giue vnto the poore of that which is gotten by extortion are herein like vnto Nebuchadnezzer and they be compared vnto the Eagle which liueth of the pray of other birds and that which shee leaueth doth distribute among the rest Pintus The law of Moses forbiddeth that any should bring the price of a whore into Gods house Deut. 23. 18. nothing is acceptable vnto God which is gotten by vnlawfull and dishonest means 5. Observ. v. 8. Against the riotous liuing and excessiue expenses of students Vers. 8. Daniel had determined not to defile himselfe with the kings meatâ— c. This great abstinence in Daniel and the rest who were sequestred and set apart for the studie of wisedome Bull. well applyeth against the euill vse of students in these dayes which are not mediocri mensa honesta veste contenti content with moderate fare and modest garments but doe exceede both wayes Many which liue of exhibition and vpon the foundation of liberall patrons doe frequent tavernes and ruffle in their silkes to the great offence and scandale of that kind of Vniuersitie life and to the hinderance of much beneuolence which otherwise would be bestowed that way 6. Obserua vers 18. That time is to be redeemed Vers. 18. When the time was expired that the king had appointed to bring them in c. The time appointed for the instruction of Daniel and his fellowes was 3. yeares this time beeing expired then the king calleth them to account to see how they had profited which example is worthie to be followed by those who are set ouer Colledges of students to see that they mispend not their time in vaine but goe forward in their studies Bullinger As there is nothing more precious then time so the losse of nothing is more to be lamented therefore the preacher would haue a young man remember his Creator in the dayes of his youth before the euill dayes come c. Eccles. 12. 1. CHAP. II. 1. The argument and Methode THis chapter consisteth of 3. parts 1. of Nebuchadnezzars dreame with the inquisition after the meaning thereof to vers 14. 2. the interpretation giuen by Daniel vers 46. 3. the effects that followed 1. Nebuchadnezzars dreame is described by the circumstance of time and the effects it troubled his spirit vers 1. The inquisition followeth consisting of the calling and conuention of the wisemen v. 2. 2. The conference betweene them and the king which is threefold In the first the king simply propoundeth his motion to haue his dreame expounded vers 3. and the Chaldeans promise to declare it so they knewe it ver 4. In the second the king requireth of them two things to tell him his dreame which he had forgotten and to declare the meaning both threatening punishment ver 5. and promising reward ver 6. and the Chaldeans answer as before ver 6. In the third the king vrgeth them sore that if they did not as he requireth he would hold them to be imposters and deceiuers and punish them ver 8. 9. The Chadeans excuse themselues 1. by the impossibilitie of the thing 2. by the example of other kings 3. by the difficultie that none could doe such a thing but the Gods ver 11. 3. Then followeth the euent they are commanded to be slaine ver 12. 2. In the second part there is 1. the preparation to the interpretation ver 14. then the interpretation it selfe to ver 46. 1. In the preparation 1. is set forth the occasion Daniel is sought for with his fellowes to be killed ver 13. whereupon followeth his perswasion with Arioch ver 16. his motion to the king ver 17. 2. then the meanes are expressed which he vsed first prayer with the effect thereof ver 18 19. then a thanksgiuing vnto God both generall to ver 23. then particular ver 23. 2. The interpretation followeth where 1. the opportunitie is shewed how he is brought in vnto the king by Arioch ver 24. 25. 2. the preamble to the interpretation consisting of the kings demaund ver 26. and Daniels answer in these 4. parts concerning the Astrologians that they could doe nothing ver 27. touching God that he onely reuealed secrets ver 28. concerning the king how he was affected when he dreamed ver 29. touching himselfe that he imputeth it not to his owne wisedome ver 30. 3. The interpretation consisteth of the simple narration of the dreâ—me which consisted of two parts the vision of the image to ver 34. and of the stone which dashed it in pieces ver 34 35. 2. of the exposition first of the image and the parts thereof to ver 44. then of the stone vers 44. 45. 3. The effects are three 1. the reuerencing of Daniel ver 46. 2. his confession of God ver 47. 3. the rewarding of Daniel with gifts and honours ver 48. and the aduancing of his fellowes at his request vers 49. The diuerse readings v. 1. In the second yeare in the raigne of Nebuchadnezzer I. Pol. not of the raigne of Nebuchadnezzer L. V. G. for the distinction comming betweene seuereth these two clauses Nebuchadnezzer dreamed dreames wherewith his spirit was troubled troubled it selfe Chald. and his sleepe was vpon him G. I. Pol. better then left him V. or was broken vpon him Pag. or fled from him L. the word is haiah was and the preposition ghal doth not signifie from the meaning is while he was in a deepe sleepe or slumber 2. Then the King commanded to call the Magicians and the Astrologians and Sorcerers and the Chaldeans to shew the King his dreames so they came and stood before the King 3. And the king said vnto them I haue dreamed a dreame and my spirit was troubled Chald. troubled it selfe to know the dreame 4. Then spake the Chaldeans to the king in the Aramites language O King liue for euer tell thy seruants the dreame and we will shew the interpretation 5. The King answered and said to the Chaldeans The thing is gone from me if ye will not make me vnderstand the dreame and the interpretation thereof not the coniecture thereof L. ye shall be rent in pieces ye shall perish L. ye shall be made pieces Chald. and your houses shall be made a iakes G. dunghill Chald. I. not your houses shall be confiscate L. 6. But if ye declare the dreame and the interpretation thereof ye shall receiue of me gifts and rewards and great honour therefore shew me the dreame and the interpretation of it 7. They answered againe the second time Chald. and said Let the king tell the dreame to his seruants and we will declare the
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
aduantage but to seeke the welfare of the people of God as Daniel here doth 2. that they defile not themselues with the superstitious and idolatrous vsages in such places as these three in the next chapter beeing chiefe officers yet refused to worship the kings golden image 2. And as it is lawfull to enioy such places of honour so it is not inconuenient for kings to set sometime strangers in place of gouernement such as for their wisedome and pietie are fit but not to that ende to make a pray of such places of gouernement 4. Places of doctrine 1. Doct. That God onely hath the knowledge of things to come Vers. 11. There is none that can declare it except the gods Hierome hence inferreth that euen in the opinion of the wisemen and Soothsayers of Babylon none hath the knowledge of things to come but onely God by the which it is euident that the Prophets foretelling things to come spake by the spirit of God Bulling By this argument the Prophet sheweth the vanitie of the Idols of the heathen and conuinceth them to be no gods Isay 41. 23. shewe the things that are to come hereafter that we may knowe that yee are gods 2. Doct. Of the immortalitie of the soule Vers. 4. O King liue for euer These heathen men voide of the true knowledge of God in wishing eternall life vnto the king doe shewe their opinion of the immortalitie of the soule which shall further be prooued 1. by the testimonie of Scripture 2. by the demonstration of reason 3. and by the euidence of forren and heathen witnesses 1. The Scripture plentifully testifieth that the soule liueth after it is separated from the bodie as in that the Lord calleth himselfe the God of Abraham Isaac and Iaacob long after their death Exod. 3. 6. whereupon our Sauiour inferreth that he is not God of the dead but of the liuing So Elias prayed vnto God to haue his hostesses child restored to life in these words I pray thee let this childs soule returne vnto him againe 1. King 17. 22. his soule then was aliue for otherwise it could not returne to his bodie Salomon saith that the spirit returneth to God that gaue it Eccle. 12. 7. In the parable Luk. 16. the soule of Lazarus was carried by the Angels into Abrahams bosome 2. 1. Seeing God is most iust and will recompence euerie man according to his life the righteous shall haue reward and the wicked punishment which is not alwaies seene in this life it must needs be that God should execute his iustice in another life 2. Seeing vertue which is in the minde is immortall the subject also thereof the soule must also needes be immortall 3. And the soule beeing not subiect to corruption is consequently immortall for that which is incorruptible is immortall 4. All things haue a place of rest as the center is vnto bodies the soule is restlesse in the bodie and neuer is at quiet if then it should not haue a place of rest elswhere it should be more miserable then any other creature 5. And how could the soule thinke of things immortall or desire them if it were not it selfe immortall 3. By these reasons and such like the heathen beeing perswaded beleeued the immortalitie of the soule as Antiochus in his epistle to Lysias that beginneth Since our father is translated to the gods c. 2. Macchab. 11. 23. In the funeralls of such Romane Emperours as had deserued well of the commonwealth they vsed to set an eagle and to put fire vnder which the eagle feeling soared aloft whereby was signified that the soule or spirit ascended vp into heauen Herodian Pythagoras and Thales Milesius were strong maintainers of the immortalitie of the soule likewise Plutarkain epistol consola and Seneca lib. de morte immatura Euripides held coelos esse aeterna animarum domicilia that the heauens are the eternall houses of the soules Many such like testimonies and examples might be brought from the heathen to this purpose 3. Doctrine Of the vanitie of Soothsayers Vers. 4. Shew thy seruants the dreame and we shall shewe thee the interpretntion These foolish Soothsayers promise much vnto the king but they were able to performe nothing for afterward cap. 4. when the king told them his dreame they could say nothing so they are liberales in verbis c. liberall in words but they can not performe that which they promise It is euident then that there is no art or certaine rule to interpret dreames or to coniecture of things to come but it is an extraordinarie gift that commeth from God Po. So the Lord saith by his Prophet Isay 44. 25. I destroy the takens of the Soothsayers and make them that coniecture fooles c. 4. Doctrine Of the mutabilitie of Princes fauours Vers. 12. He commanded to destroy all the wisemen of Babel Nebuchadnezzar who had before highly rewarded the wisemen and greatly fauoured them now in his rage without any iust cause commandeth them to be slaine such small certaintie there is in the fauour of Princes Dauid at his first entertainement was in Sauls fauour but not long after he hated him as much wen he returned from the slaughter of Goliah Ioseph at the first was much fauoured of Potiphar but vpon the false suggestion of his wife he soone cast him out of his fauour Alexander the great made great account of his friends Parmenio Philotas Clitus Calisthenes but in the ende he so hated them as that he would neuer be reconciled vnto them but killed them therefore the Prophet Dauid saith it is better to trust in the Lord then to haue any confidence in princes Pintus 5. Doct. The sentence of death ought not hastily to be executed Vers. 15. Daniel said why is the sentence so hastie from the king Daniel findeth fault with the hastie execution of the kings sentence shewing that in such cases long deliberation should be vsed and great aduisement taken This was the error of Theodosius the Elder who when one of his gouernours was slaine in a commotion at Thessolonica commanded a great number of the people to be put to the sword for which his bloody fact he was excommunicated of that couragious and religious Bishop S. Ambrose Theodoret lib. 5. Tripart 9. Polan 6. Doctrine Of Gods prouidence Vers. 21. He changeth the times and seasons This is an euident place to shewe that things are not gouerned by chance in the world but ruled by Gods prouidence Meminerimus in tot mutationibus c. fulgere Dei prouidentiam c. let vs remember that Gods prouidence shineth in so many mutations and changes in the world c. Caluin If things that seeme so vncertaine as times and seasons the change of weather the variable disposition of the ayre be yet directed by Gods prouidence then all other things must depend of the same cause This alteration cannot be altogether ascribed to nature for naturall causes worke certainely and orderly and to chaunce much
great tree with many spreading boughes one of them beeing cut off with this posie vno avulso non deficit alter one beeing pulled away the other faileth not but here all the boughes and branches are pulled away at once Pintus 2. If it had beene told him that he should onely loose his regall dignitie and liue as a common person it had not beene so grieuous but now when he heareth that he should be throwne downe from such an high estate into such an ignominious life as to be matched with beasts it must needes trouble him Caluin Quest. 24. 22. How Nebuchadnezzar was driuen from men and dwelt with the beasts 1. Theodoret sheweth how this came to passe for both because he was rabie correptus taken with furie and so might haue done much hurt if he had still conuersed among men as also for that he was hated of all for his former tyrannie and crueltie they expelled and draue him away from the companie of men 2. And beeing thus driuen out among beasts and lying in the wet and cold his garments rotted and his haire grewe hard like eagles quilles and his nailes waxed long like vnto birds clawes he was neglected of all euen of his wife and children and kindred Gods iustice so prouiding that as he had shewed himselfe in his tyrannicall and cruell gouernement as a beast toward others so ferina vitae damnatus est he was condemned to a beastly life in whom may be verified that saying in the Psal. 49. 12. Man shall not continue in honour but is like vnto the beasts that perish Quest. 25. How Nebuchadnezzar did eate grasse like an oxe It may seeme strange that a king beeing so delicate a person should fall to eat grasse like an oxe which seeming vnto some to be verie vnlikely and improbable they therefore would turne this histore into an allegorie but this doubt may diuerse wayes be answered 1. First it is no vnnaturall thing for men to liue of grasse and herbes as Plinie writeth of a certaine people of the Ethiopians which liue of rawe Locustes some onely of herbes and rootes others doe eate of any thing that commeth to hand and therefore are called pamphagi eaâ—nals which eate of any thing As also Ecclesiasticall histories make mention of diuers Heremites which liued onely of rootes and such other wild fruite of the earth 2. And further the imagination of his minde which was now become phrantike and bruitish might bring him to eate such meates which otherwise he in his right mind would haue abhorred as Hierome saith multa sunt furentibus facilia qua sunt sanis intolerabilia many things are easie vnto madde men which are intolerable to them of right minde and as Theodoret obserueth we see by experience that furious and mad men doe put into their mouthes and teare with their teeth whatsoeuer commeth to hand 3. Beside â—he temperament and constitution of his bodie was altered and changed by the distemperature of his mind and so it might be made fit and applyable vnto such bruite beasts 4. But most of all Gods power here was secret in preseruing the life of Nebuchadnezzar by such meates that he might be an example to all ages of Gods iustice and that thereby his pride might thoroughly be tamed Quest. 26. How the kingdome of Babylon was gouerned in the time of Nebuchadnezzars absence 1. Some thinke that it might be gouerned by Euilmerodach his sonne who afterward succeeded which is not vnlike Perer. But whereas Lyranus addeth that Nebuchadnezzar at his returne put his sonne in prison where Iechonias was for his misgouernement while his father was thus humbled and thereupon Euilmerodach when he came to raigne aduanced Iechonias and tooke him out of prison 2. king 24. 27. it hath no probabilitie 2. Or the nobles might take vpon them the gouernement of the kingdome in the meane time seeing they knewe by Daniel that the king was to be restored to his kingdome and Iosephus addeth further nemine audente toto septennio inuadere dominium none durst inuade the kingdome all those seauen yeares and because Nebuchadnezzar had been a valiant king and much enlarged his hingdome this might be a reason that they expected his returne with patience Lyran. which made them to be the more willing to receiue him againe and to seeke vnto him because God had so ordained Quest. 27. ver 22. What is vnderstood by seauen times 1. Some thinke that by 7. times no certaine but an indiffinite time is vnderstood ex Bulling but that is not so for it is said ver 31. that in the end of these dayes c. there were then certaine dayes appointed 2. R. Leui and Aben Ezra leaue it vncertaine and indifferent whether we vnderstand here moneths or yeares or the parts of the yeere but it is certaine that in a prophesie some one speciall thing is signified 3. Theodoret enclineth to thinke that hereby the halfe yeares must be counted for the times as the Persians generally diuide the yeare into two parts Summer and Winter and so these 7. times should make three yeares and an halfe But no where in the Scripture is a time taken for halfe a yeare 4. Bullinger by these 4. times vnderstandeth the 4. times of the yeare the Spring Summer the Autumne Winter and so these 7. yeares should come out in a yeare and three quarters but we refuse this sense also for the former reason time is not so taken in Scripture 5. Wherefore the receiued interpretation is best by seauen times to vnderstand 7. yeares so Iosephus Iun. Osiand Oecolampad Caluin Perer. Vatab. Lyranus giueth this reason because cap. 12. ver 7. a time two times and an halfe are so taken for three years and an halfe which make 1290. dayes as it is expounded v. 12. Iunius giueth instance in a more direct place cap. 11. 13. in the ende haghittim shanim of the times of yeares Pererius further yeeldeth this reason quia omnis nota temporis varietas c. because euery notable varietie and change of time is contayned in the compasse of a yeare as Sommer Winter heate cold c. 6. Hence also is manifest the error of Dorotheus in Synops. and Epiphanius in vitâ— Danielis whom the author of the scholasticall historie followeth that 7. yeares were determined but at the prayer of Daniel they were changed into 7. moneths for the contrarie is euident v. 31. that Nebuchadnezzar did not come to himselfe till the full time was expired In the ende of these dayes I Nebuchadnezzar lift vp mine eies to heauen c. And so Daniel had prophesied before ver 22. seuen times shall passe ouer thee till thou knowe that the most high beareth rule ouer the kingdomes of men Quest. 28. Of Nebuchadnezzars transmutation but first in generall of the diuerse kinds of transmutations 1. Their is one kind of transmutation which is a fabulous and poeticall fiction rather then any true alteration and change such as is the
iudicaretur defuisse praesidium that the one had Gods helpe to change him the other wanted it and so was hardened But if any thinke further that this is vniust that God should assist one and not an other the Apostle answereth The Lord hath mercie on whome he will and whome he will he hardeneth Rom. 9. And so he concludeth omnia illa adiuvante Domino perfici vel deserente permitti nolente vero Domino nihil prorsus admitti c. that all these things are perfited and brought to passe God so helping or permitted God so forsaking them but nothing is committed God beeing not willing 46. Quest. Why Nabuchadnezzer beeing thus conuerted the Iewes kept in captiuitie were not deliuered nor Iehoiachin released out of prison 1. Though Nabuchadnezzer beeing thus brought to acknowledge God did incline also to sauour his people which in all likelihood was the more encreased by Daniels meanes who was greatly honoured of the king yet the people remained in captiuitie still either because Nabuchadnezzer liued not long after this and so could not perfit his fauour toward them or rather this was the cause Daniel knew by the prophecie of Ieremie that 70. yeares were determined for the captiuitie of the people and therefore expected the ende and expiration of that time and therefore before would not attempt any thing 2. But an other reason is to be yeelded for Iehoiakims imprisonment that either Nabuchadnezzer intended before his death to set him at libertie and therefore his sonne did it to fulfill his fathers minde as soone as he came to the kingdome or els it pleased God by this long time of restraint to punish the sinnes of Iehoiakim who beeing but 18. yeare old followed his fathers sleppes and did euill in the sight of the Lord and therefore he raigned but three moneths 2. king 24. 9. but continued in prison 37. yeares 2. king 25. 27. 4. The places of doctrine 1. Doctr. That the ende of ciuill gouernment is the peace and prosperitie of the subiects v. 2. which is the 31. of the former chapter according to the vsuall diuision Peace be multiplied vnto you Nabuchadnezzer a wise and politike King sendeth this salutation to his subiects shewing thereby that a good Prince is not onely to wish but to procure the peace of his subiects therefore the Apostle would haue prayer made especially for kings that vnder them we may liue a godly and peaceable life 1. Tim. 2. 1. This Tullie well perceiued thus writing vt gubernatori cursus secundus Medico salus Imperatori victoria c. as the pilot of a shippe propoundeth to himselfe the prosperous course of the shippe the physitian the health of his patient the captaine victorie so the good gouernour seeketh the welfare and happie life of his citizens lib. 5. de repub 2. Doctr. That we are to pray euen for Tyrants and cruell gouernours v. 16. The dreame be to them that hate thee In that Daniel prayeth for Nabuchadnezzer and wisheth that this calamitie might fall vpon his enemies and that he might escape it it sheweth that the subiects are to pray euen for the prosperitie of euill gouerners for euen vnder them they receiue some benefit a badde gouernment is better then no gouernment So the Prophet Ieremie biddeth the Iewes pray for the prosperitie of the citie whether they were carried captiue for in the peace thereof shall ye haue peace Ierem. 29. 7. And S. Paul exhorteth that supplications and prayers should be made for kings who then were Tyrants and persecuters of Gods Church 3. Doct. Of the office and parts of a good Magistrate v. 19. Nabuchadnezzer is compared to a goodly faire spreading tree by the which similitude are set forth many excellent parts that should be found in a Prince 1. As the tree spreadeth her boughes abroad and who so will commeth vnder the shadow of them so a Prince should giue accesse to all his louing subiects freely to come vnto him not to shut himselfe vp from them 2. The beautie of the tree and comely grace setteth forth the maiestie and authoritie of the Prince which ought to be reuerenced of all 3. It is full of fruit so the King should yeeld releefe vnto his subiects be bountifull and beneficiall not gathering or taking from the subiects where the necessitie of the gouernment requireth not 4. The shadow of the tree signifieth defence from wrong that vnder the gouernment of the Prince subiects may finde comfort and releefe 5. The birds dwell in the branches and the beasts couch vnder the shadow so the king should to all his subiects high and low extend his fauour according vnto euery ones qualitie and degree ex Polan 4. Doctr. God tempereth and moderateth his iudgements with mercie v. 22. Seuen times shall passe ouer thee till thou know c. God might in his iustice haue suffered Nabuchadnezzer all his life long for his exceeding great pride to liue among the bruit beasts but he doth onely limit him a certaine time so long till he was brought to acknowledge God So that God remembreth mercie in the midst of his iudgements according to that saying Psal. 30. 5. Weeping may abide at euening but ioy commeth in the morning Bulling And the Apostle saith God is faithfull and will not suffer you to be tempted aboue that you are able but will euen giue the issue with the tentation that ye may be able to heare it As here Nabuchadnezzer had a gratious issue of his tentation 5. Doctr. Of the necessitie of good Counsellers v. 24. Let my counsell be acceptable vnto thee Happie was this king which had so faithfull a Counseller at hand to aduise him But miserable is the state of such Princes who are beset with bad counsellers as Rehoboam was who followed the headie and rash counsell of the young men such a wicked counseller was Haman to Assuerus and Achitophel to Absolom Therefore Homâ—dius a wise Senatour of Rome as Fulgosus writeth lib. 7. was wont to say that he had rather haue an euill Prince with good counsellers about him then a good Prince with euill If he be an enemie to the Commonwealth who clippeth the kings coine he is much more which by euill counsell corrupteth the minde of the Prince Pintus 6. Doctr. What manner of almes are acceptable vnto God v. 24. Breake off thy sinnes by righteousnes c. Simply to giue almes it is not pleasing vnto God for the Pharisies gaue almes but it did nothing auaile them because they did it of a vaine ostentation they which giue almes and yet liue in sinne as though they would buie out their licentious life by their sinne doe therein deceiue themselues the Apostle saith Without faith it is impossible to please God Heb. 11. 6. almes then not proceeding of faith can not be accepted Augustine therefore saith well Qui vult ordinate eleemosynas dare debet à seipso incipere c. he that will giue almes orderly must beginne
their conscience in religion and they call that heresie which is the truth and pietie And then when they obey not their wicked and impious decrees they accuse them as rebells to the Prince Thus are the seruants of God handled in Italy and Spaine so that there Omnia cum liceant non licet esse pium when all things else are lawfull it is not lawfull to be godly Polan 7. Controv. Of the vniust proceeding of the Romanists in their cruell inquisition condemning the Protestants their cause not beeing heard v. 16. As Daniel was presently brought and cast into the lyons denne it was sufficient to accuse him he hath no libertie giuen him to answer for himselfe Thus both vnder the Pagan Emperours of Rome were the Christians proceeded against beeing not suffred to come to their answer as appeareth in the Apologie of Iustinus and Athenagoras And this course the Spanish Inquisitors take in their cruell inquisitions against the Protestants to this day condemning them in corners and neuer bringing them to publike answer Polan 8. Controv. Of the practizing of Popes against Princes v. 21. O king liue for euer Daniel here prayeth for the life and prosperitie of the king who had vniustly persecuted him and commaunded him to be cast into the lyons denne And S. Paul exhorteth that supplications should be made for Kings who then were heathen and persecutors 1. Tim. 2. 2. So the Christians vsed to pray for the heathen Emperours wishing vnto them vitam prolixam imperium securum domum tutam exercitus fortes Setum fidelem a long life a quiet Empire a safe house strong armies a faithfull Senate a good people c. Tertull. in Apologet. c. 30. Contrarie hereto hath beene and yet is the practise of the Popes of Rome they pray not for Princes but rather seeke to make a prey of them They excommunicate princes such as fauour not their superstition and stirre vp their subiects to rebellion against them Gregor 2. and 3. Leo. 3. did excommunicate the Emperors Gregor 7. waged battell against Henrie the 4. he hired one to haue brained him with a stone in the Church but that the mischeife was preuented the beame beeing broken and the stone falling downe which drewe â—he murtherer to the ground after it Clemens the 5. practised to haue poisoned Henrie of Lucelburg the Emperour in a consecrated hoast Paschalis the 2. set Henrie the 5. against Henrie the 4. his father Adrianus stirred vp the Lombards against Frederike Barbarossa the Emperour and betraied him to the Sultane of Egypt Such were the practises of late also of that bloodie Sea against our late renowned Soueraigne as in the conspiracie of Ballard with his confederates and of Parrie incited by the counsell and gifts of the Cardinall of Coinie to muâ—ther our worthie Queene Elizabeth Polan And now since his maiestie came vnto the crowne first treacherous Watson with his adherents attempted against the kings Royall person and since that miscreant crue Catesbie Percie Digbe with their mates enterprised that monstrous attempt by gunpowder to haue blowen vp the parliament house and so at once to haue made hauocke of King Queene Prince nobles and the chiefe of the commons 9. Controv. Whether one is iust before God by an inherent iustice v. 22. My iustice was found out before him It followeth not hereupon because in this particular act Daniel was innocent before God that therefore by any righteousnesse in vs we are iustified before God the iustice whereby we are iustified with God is the righteousnesse of Christ imputed vnto vs by faith and is not inherent in vs as the Apostle saith that I may be found in him not hauing mine owne righteousnesse which is of the law but that which is through faith in Christ Philip. 3. 10. Beside this iustice which is vnto eternall life which is not inherent but imputed there is iustitia temporaria a temporarie iustice or righteousnesse which is our innocencie and holinesse which is called our Sanctification and this is inherent in vs the first is called iustitia personae the righteousnesse of the person which is iustified by faith in Christ the other is iustitia causae the righteousnesse of our cause See more of this question of inherent iustice Synops. Centur. err 56. 10. Controv. Whether Daniels innocencie were the meritorious cause of his deliuerance According to the reading of the vulgar Latine because my righteousnesse is found out before him hence this collection is made by the Romanists that Daniels innocencie was the cause of his deliuerance Contra. 1. The word is not well translated quia or quoniam because but rather propterea therefore as Iun. and Polan for so the words col kebel di may be translated and then the meaning is that this deliuerance of Daniel was onely a testimonie of his innocencie and to shewe the goodnesse of his cause 2. But if it be translated quia because it is not alwayes taken as a causall but as an illatiue particle a word onely of inference and consequence as cap. 2. 43. whereas thou sawest yron mixed with clay there the verie same words are vsed yet is it not there taken as a causall for the kings vision and dreame was no cause of the things to come which were reuealed vnto him so Psal. 25. 11. Dauid saith be mercifull vnto mine iniquitie for it is great the greatnesse of his sinne was not the cause of forgiuenesse this coniunction therefore alwaies sheweth not the cause 3. There is great difference betweene these two for ones innocencie to be found before God and for the same innocencie to merit for to merit is required that a man should doe some worke dignum compensatione worthie of compensation but innocencie is not mans worke it is Gods worke in man for if the innocencie and godnesse of the cause should deserue a temporal deliuerance then God should haue dealt vniustly with many martyrs which haue not beene temporally deliuered Polan 4. The cause then of Daniels deliuerance was indeede the faith of Daniel as it followeth v. 13. there was no hurt found vpon him because he beleeued in his God And so the Apostle testifieth Heb. 11. that Daniel by faith stopped the mouthes of lyons ex hac vera fide sequitur innocentia vitae and out of this faith proceeded his innocencie as a fruite thereof Osiand for otherwise without his faith though this cause had beene neuer so good it should not haue beene accepted 5. Here also we must distinguish betweene eternall deliuerance and temporall God deliuereth vs from euerlasting death not for any respect of any righteousnesse in vs but freely of his owne grace he respecteth vs in Christ but in particular deliuerances Deus potest respicere vniuscuiusque iustitiam God may respect euerie ones righteousnes not as it is theirs but as it is wrought in the by his spirit Cal. So then as Melancthon saith here are three things to be considered saith whereby we are acceptable vnto
signified a prorogation and continuance of other kingdomes after the fourth beast is destroied for after Antichrist is destroied non statim omnes reges sine onima regna cessabuâ—â— not presently shall all the kings or kingdomes of the earth cease but they shall haue a time giuen them to repent Hugo But it is euident by the interpretation of the Angel v. 26 27. that after the dominion of the fourth beast is taken away then all these dominions shall cease and all the kingdome and dominion shall be giuen to the people of God Christ onely shall raigne 3. Bullinger thinketh that here is shewed a difference betweene the ruine of this fourth kingdome and the other three innuit nullum ex omnibus regnis tam horribilem consequutum esse exitum c. he sheweth that none of all the other kingdomes had so horrible an ende as this last True it is that there is a difference for there was some remainder of the other Monarchies after they were depriued of their dominion but this fourth had nothing remayning it was vtterly destroyed yet this is not all here is described the ende of all those kingdomes together that although the Lord had forborne them a great while yet at length they are iudged 4. Oecolampadius and Pellican make this the meaning that whereas in the dissolution of the other kingdoms one still succeeded another post hunc quartum non sequutura alia after this fourth which he expoundeth of Antichrist there shall followe no other But this according to our former exposition the fourth beast beeing vnderstood to be the kingdome of the Seleucians cannot stand for the Romane Monarchie succeeded which destroyed all the rest 5. Hierome whom the ordinar gloss followeth so taketh this prophesie as that together with Antichrist Romanum imperium alia omnia regna delabuntur the Romane Empire and all other kingdomes shall be destroyed in the ende of the world But this prophesie is not to be referred vnto the second comming of Christ it must be vnderstood of his first comming as is before shewed quest 31. 6. The interlinear gloss expoundeth these words their liues were prolonged of the elect and Saints which should liue vnder the raigne of Antichrist But here is no mention made of the Saints but of the beasts whose liues should be prolonged till the time appointed 7. Lyranus wheras it is said their liues were prolonged for a certaine time and season vnderstandeth by the first time the persecution of the faithfull before the first comming of Christ by the second the persecution following vnto the second comming of Christ But it is euident that all these fowre beasts must be destroyed before the Messiah should come in the flesh and take possession at his ascension of his euerlasting kingdome 8. Wherefore this is the meaning that together with the fourth beast should be destroyed the remainder of the other kingdomes and all should be dissolued by the Romanes there was some reliques of the ancient Monarchies after their dominion ceased as of the Babylonians in the Armenians of the Persians in the kingdome of the Parthians of the Grecians in the kingdome of Macedonia and Egypt But all these were vtterly extinguished by the Romanes Iun. Pol. Perses the last king of Macedonia was subdued by P. Aemilius and the kingdome made a Prouince of the Romane Empire this was in the time of Antiochus Epiphanes then some 90. yeares after that the kingdome of Syria was by Pompey reduced to the forme of a prouince and some 50. yeare after Augustus ouercomming Antonie and Cleopatra made a prouince of Egypt ex tabul chron Bulling Quest. 40. Why it is said v. 13. one like the sonne of man 1. Lyranus thinketh that this note of similitude is added quia plus est quam filius hominis because Christ is more then the sonne of man he is also the sonne of God But the Prophet describeth here the figure of man which he saw the Godhead could not be figured 2. Pintus giueth this sense quasi non similitudinem significat sed certissimam confirmationem this word as or like signifieth not here a similitude but a most certaine confirmation as the word is taken Ioh. 1. 14. we sawe the glorie thereof as the glorie of the onely begotten sonne of the father But it cannot be so taken here because Christ was not yet incarnate indeede 3. Oecolampadius vnderstandeth this to be spoken of Christ now tryumphing in glorie he was as the sonne of man that is true man but not now mortall and subiect to humane infirmities as other men are and therefore he is said to be like he is not now altogether the same But as yet the sonne of man had not taken vpon him our nature with the infirmities thereof therefore this cannot conueniently be vnderstood of the laying aside and putting off those infirmities 4. The ordinar gloss expoundeth this by that place Philippi 2. 7. He tooke vpon him the forme of a seruant and was made like vnto man But in this place as Calvin well noteth non loquitur de essentia naturae humanae sed de statu the Apostle speaketh not of the essence of humane nature but of the state and condition that Christ came in a lowely state condition as the Apostle said before in the forme of a seruant But the sonne of man is here seene in the clouds and in glory his humble and abiect state cannot be here signified 5. Iunius in his commentarie giueth this sense in similitudine carnis peccati verus hominis silius the true sonne of man in the similitude of sinnefull flesh as the Apostle speaketh Rom. 8. 3. And therefore he is said to be as the Sonne of man 6. But the better sense is that he is said to be as the Sonne of man because he sawe onely a figure of the sonne of man for at this time when Daniel sawe this he was not yet the Sonne of man but was to be borne and become man in his time Bulling quia nondum induerat Christus carnem nostram because Christ had not yet put on our flesh yea after Christ was incarnate when he was seene figuratiuely in vision he is said to be as the Sonne of man as Reuel 14. 14. I sawe vpon the cloud one sitting as the sonne of man because he was not seene in his substance but in figure onely Quest. 41. How he is said to come in the clouds and approach to the Auncient of dayes and when R. Leui vnderstanding this of the Messiah by the auncient of dayes would haue signified him that shall be at that time ouer the Romane Empire and shall entreate him for his people as Moses did Pharaoh for the Israelites But these Rabbines shewe themselues herein malitiously blinde and grossely absurd to apply that to the terrene state which is here meant of Christs spiritual and eternall kingdome and the auncient of dayes which is God to make a mortall man and the sonne
Christianitie decreaseth and is more and more empayred 2. That Christ is that little horne out of the fourth beast and so consequently not this fifth kingdome thus they obiect 1. this horne was little in respect of the obscure beginning so was Christs rising vp obscure 2. this horne speaketh proud things so Christ said he was without sinne that he was the sonne of God 3. this horne changeth times and lawes so Christ violated the Sabbath and abolished the ceremonies of Moses 4. and as this horne was to continue a time two times and an halfe that is three yeares and an halfe so Christ preached iust so many yeares Contra. 1. Their reasons vpon the first point are easily answered 1. It is denied that the Romane Empire is the fourth beast but rather the kingdome of the Seleucians in Syria which was destroyed before the comming of the Messiah 2. And so Christs kingdome was distinct from the fourth and from all other terrene kingdomes and dominions they are earthly and temporall Christs is spirituall and eternall the Christian faith is maintained vnder the Romane Empire yet it is farre differing from it the Iewes here imagine that this fift kingdome should be a temporall and externall kingdome in the world such as they dreame of their Messiah but therein they are deceiued for our blessed Sauiour himsefe saith that he came not to be ministred vnto but to minister Matth. 21. and he said to Pilate that his kingdome was not of this world yea the thiefe who was conuerted vpon the crosse vnderstood as much saying to Christ remember me when thou commest into thy kingdome therefore Christ had no temporall kingdome in this world but spirituall in which respect it was diuerse and distinct from all other earthly kingdomes See more hereof cap. 2. que 58. 3. And though this kingdome of the Messiah doth not alwaies shewe it selfe mightier in this world in externall power then other kingdomes yet the spirituall power thereof farre exceedeth all temporall dominion seeing euen those terrene powers which persecuted the gospel of Christ were by the power thereof subdued vnto the faith as Constantine the Empecour and other Christian Emperours and Kings which maintained the Christian faith according to the prophesie of Isay 49. 23. Kings shall be thy nursing fathers and Queenes thy nursing mothers 4. though the terrene bounds and limits of those kingdomes which profâ—sse the gospel of Christ may sometime be enlarged sometime empayred yet the spirituall kingdome of Christ is not conquered which triumpheth in the middes of the greatest trialls and afflictions of his seruants and it is most certaine though the Church of Christ may be translated from one kingdome to another yet it shall remayne as long as the earth endureth and after shall raigne in heauen for euer 2. Concerning the other obiection that Christ should be this little horne 1. The most of these arguments are answered before quest 27. 7. to the which place I referre the Reader 2. Christ violated not the Sabbath but taught the right vse of the Sabbath against the superstitious obseruations of the Iewes 3. though this little horne was to rage against the Saints 3. yeares and a halfe it followeth not because Christ preached no longer that he should be this little horne euerie meane Logician knoweth what an inartificiall kind of reasoning it is to conclude affirmatiuely in the second figure as thus this little horne shall rage 3. yeares and an halfe Christ preached 3. yeares and halfe Ergo he is this little horne Beside there is great difference betweene raging and tyrannizing against the Saints and preaching to the Saints so that beside the fayling in the forme of the argument they assume not right 4. But that Christ no wayes can be this little horne it is euident for these hornes must be kings and kings of the fourth kingdome or Monarchie and it must plucke away three kings before it but Christ was no king neither of the Syrian nor Romane kingdome neither can it be shewed how he remooued 3. kings before him 2. and after this horne is taken away it is said the Saints should haue the kingdome but after Christ was put to death the people of the Iewes were more afflicted then they were before and within fewe yeares their citie and Temple were destroyed by the Romanes Therefore this their assertion is most blaspemous and absurd that Christ should be this little horne 3. Those Rabbines are more reasonable which doe vnderstand this kingdome of the Messiah as R. Iesua Ab. Ezra R. Saadia though herein they fayle in dreaming of a temporall kingdome which should be raised by their Messiah Quest. 44. That this kingdome giuen to the Sonne of man shall not be in earth against the Chiliastes 1. Some of the auncient writers were of opinion that after 6. thousand yeares for so long they held the world should continue for euerie of the sixe dayes of the creation counting a thousand yeares Christ should come and raigne with his Saints a thousand yeares in all prosperitie in the earth they should be raised from the dead which they call the first resurrection and liue in peace and all happinesse marrying wiâ—es and begetting children And after these thousand yeares Sathan should be let loose and then should be the greatest persecution that euer was by Antichrist after which time the dead should be raised to life which they say is the second resurrection and then the Saints should raigne with Christ in heauen for euer 2. Of this opinion was Papias whom Ireneus affirmeth to haue beene one of Iohns disciples who for his antiquitie mooued others to embrace the same opinion as Iustinus dialog cum Tryphon Iereneus Tertullian also as Hierome thinketh lib. 11. in Ezekiel Victorinus in Apocalyps Lactantius also and Seruius Sulpitius But the simplicitie of Papias gaue occasion to this error who vnderstood literally those things which the Apostles spiriâ—ually meant of the glorie and peace of Christs kingdome and to Eusebius giueth this testimony of Papias that he was a man ingenij perquam tenuis of a verse slender wit as may appeare by his writings 3. The chiefe ground of this errour is by the mistaking of that place Apocal. 20. 2. that Sathan should be bound for a thousand yeares and that the Saints liued and raigned with Christ a thousand yeares this is the first resurrection But this place maketh nothing at all for this opinion as shall be shewed afterward 4. Cerinthus the heritike had the like conceite of Christs raigning in earth a thousand yeares as Eusebius testifieth lib. 3. histor Ecclesiast c. 22. But herein they differed Cerinthus thought that men vnder this kingdome of Christ should liue in carnall pleasure and voluptuousnesse This opinion Augustine alwaies misliked but he confesseth that sometime he approoued the other lib. 20. de ciuit dei c. 7. Contâ—a But now briefely it shall be shewed how vaine and false this opinion is 1. Our Blessed Sauiour himselfe saith
be vnderstood vpon thy people that is to finish their sinnes and to seale vp their iniquities by the annointing of the Messiah this was the speciall intendment and scope of these weekes yet so as if they reiected this gratious offer then destruction should come vpon them see more of the meaning of these words qu. 19. before 2. Our blessed Sauiour speaketh not there of Daniels propheticall weekes but onely of the abomination of desolation spoken of by Daniel the Prophet it followeth not because it is here spoken of that therefore necessarily it should be comprehended within the compasse of the 70. weekes 3. There is no disorder at all in the prophesie for Daniel hauing propounded briefly and ioyntly together the slaying of the Messiah and destruction of the citie afterward commeth to handle them seuerally in the next verse and more fully so did the Prophet before v. 25. for hauing spoken of the 7. weekes and 62. weekes ioyntly he afterward returneth to the 7. weekes after the which the streete and wall should be built and then to the 62. weekes 4. Lyranus well expresseth the reason why the destruction of Ierusalem iâ— mentioned though it be not within the compasse of the 70. weekes quia factum fuit in poenam mortis Christi ponitur immediate c because it happened and came as a punishment for the death of Christ it is put immediatly after 48. Quest. That the 70. weekes ende not after the destruction of Ierusalem 1. Eusebius ending the 69. weekes in the first yeare of Herod beginneth the 70. and last weeke at the baptisme of Christ and extendeth it 70. yeares to the time of the Emperour Traian for so long the Apostolical preaching continued Iohn the Euangelist suruiuing till then But here Eusebius committeth two great errours first in diuiding the 70. weeke so farre by the space of 60. yeares from the 69. weekes secondly in giuing 70. yeares to the last weeke whereas he accounted euery of the formet weekes but at 7. yeares a peece 2. Some Hebrewes as Hierome in his commentarie vpon this place rehearseth their opinion beginning the 70. weekes from Darius the Mede doe end 62. of them in the destruction of the citie by Titus the other 8. weekes they extend vnto the destruction of the Iewes and of their citie vnder the Emperour Adrian Here they manifestly commit two errours 1. they count the 7. weekes last after the 62. weekes which must be counted first 2. the yeares from Darius to the Emperour Adrian make aboue 600. 3. Some set the ende of these weekes further off toward the ende of the world at the comming of Antichrist who after three yeares and an halfe should be destroyed and then the euerlasting kingdome of Christ should be set vp So Hyppolitus and Apollinaris who notwithstanding make two beginnings of the weekes Hyppolitus 50. yeares before Cyrus and Apollinaris at the natiuitie of Christ. But these doe manifestly faile in their account for 1. the weekes must neither beginne so sonne nor so late as hath beene before shewed 2. Hyppolitus continuing 69. weekes to the birth of Christ referreth the 70. weeke to the ende of the world whereas it must followe the other weekes immediately 3. from Christs birth there are alreadie past aboue a 1600. yeares therefore Apollinaris account of the 70. weekes hath no shewe of reason at all Quest. 49. That the 70. weekes must ende at the passion of Christ. Here there are two opinions 1. Some will haue the 70. weekes ende 3. yeares and an halfe after the passion of Christ which time is allowed for the preaching of the gospel and so they beginne the last weeke at the baptisme of Christ. 2. Others thinke that the 70. weekes must precisely ende at the passion and death of the Messiah 1. Of the first opinion are Theodoret and Zonaras 1. tem Annal. which beginne at the 20. yearo of Artaxerxes Longimanus and end the 62. weekes at the death of Hyrcanus from whence to Christs baptisme they count 7. weekes more and then in the middes of the last weeke the Messiah was slaine so there remained afterward 3. yeares and an halfe for the preaching of the Gospel Eusebius beginneth the 69. weekes in the 6. yeare of Darius Hystaspis and endeth 69. of them in the first of Herod about the death of Hyrcanus the 70. weeke he beginneth at the baptisme of Christ and endeth 3. yeares and an halfe after Ioannes Lucidus lib. 7. de emendat tempor beginneth at the 20. yeare of Artaxerxes and endeth fowre yeares after Christs passion so also before him Lyranus Pererius concurreth with them who maketh the 69. weekes to ende at the baptisme of Christ beginning at the 20. of Artaxerxes Longimanus and the seuenth weeke then to beginne which was finished 3. yeares and an halfe after Christs passion so also M. Lydyat in his booke de emendat tempor pag. 75. and 173. But Osiander goeth beyond all these and will haue the 70. weeke beginne after Christs passion Pererius reason is this because 69. weekes must be counted vnto Messiah which ende in Christs baptisme when he was declared to be the sonne of God from heauen whereas he liued before a priuate life therefore from thence the last weeke must beginne And the better to vphold his opinion of his so beginning and ending these 70. weekes he vseâ—h these three helpes 1. he counteth these 70. weekes after the yeares of the Moone which consist of 12. moneths and no more whereof 490. make but 475 yeares of the Sunne wherein 13. moneths goe to the yeare 2. these 70. weekes are so called though there want halfe a weeke to the passion of Christ to make vp a round number the odde yeares are omitted as the like is to be seene in other places of Scripture as Gen. 15. the Lord telleth Ahraham his seed should soiorne 400. yeares which were indeede 405. from Isaaks birth till their comming out of Egypt Iunius also in his first edition vpon this place thinketh the odde yeares to be omitted to make the 70. weekes answerable in proportion to the 70. yeares of captiuitie 3. his third euasion is that whereas from the 20. of Artaxerxes are found to be 477. sunne yeares which exceede the 490. moone years more by then two he saith there are two kinds of numbring inclusiuely when as the numbers where the account beginneth and endeth are included and exclusiuely when as they are excluded as Matthew saying that after sixe dayes Christ was transfigured c. 17. and Luke after eight dayes c. 9. the first numbreth exclusiuely not reckoning the dayes where the account beginneth and endeth the other includeth both Contra. First the Angel expoundeth himselfe how the 69. weeke must be vnderstood vntill the Messiah should be slaine in the last week they determine then not at his Baptisme but at the weeke wherein he should be slaine Secondly concerning his cautels 1. the Scripture vseth not to count according to the moone yeares but according
7. Wherefore the plaine and proper meaning of these words is that after these weekes the Messiah out Blessed Sauiour should be put to death for our sinnes And this is an euident proofe of this sense because it is said v. 27. He shall confirme the conenant which euen in M. Liuelies iudgement is vnderstood of the Messiah p. 218. Then the Messiah to whom this word he hath reference vnto must be expressed and spoken of before Quest. 64. Of the meaning of these words and he shall haue nothing or rather not for himselfe 1. There are diuerse expositions of these words 1. Oecolampad referreth them to the people of Ierusalem nothing to him that is the people shall haue neither king nor Priest nothing shall be left vnto them but the Messiah beeing spoken of immediately before these words veenâ—o and not to him must haue reference to the Messiah 2. Iunius in his first edition thus interpreteth nihil ad illum nothing to him that is death shall haue no power vpon him neither for all this shall his iudgements be staied which he purposed to bring vpon the citie 3. In his last edition in his annotations and in his commentarie he thus expoundeth that all shall depart from him he shall not haue in Ierusalem any disciple for a little before the besieging of the citie they of the Church were admonished by reuelation to goe out of Ierusalem vnto a towne in Petrea called Pella Euseb. l. 3. hist. Eccl. c. 5. 4. Not much differing here-from is the interpretation of Lyranus Hugo Pintus with others following the Latine translation non erit ei populus qui eum negaturus est they shall not be his people which denied him for the Iewes said they had no king but Cesar Ioh 19. 15. and as for this man say they we know not whence he is Ioh. 9. 29. 5. M. Calvin thus interpreteth nihil ei erit he shall haue nothing so also Genevens that is he shall haue a contemptible death and be counted as nothing as the Prophet Isai saith c. 53. 3. He hath neither forme not beautie 6. Vatablus thus expoundeth there shall be none to helpe him or deliuer him 7. But the fittest and best sense is this the Messias shall be slaine but not for himselfe Bulling B. translation H. Br. vpon Daniel And this sense best agreeth to the prophesie of Christ Isa. 53. 4. We did iudge him as plagued and smitten of God but he was wounded for our transgressions c. And to the Apostles doctrine 2. Cor. 5. 25. He hath made him sinne for vs that knew no sinne that we should be made the righteousnes of God in him But seeing here mention is made of the death of Christ before we goe any further it shall not be amisse briefly to handle the questions of the time both of the birth baptisme and passion of our blessed Sauiour 65. Quest. Of the yeare of the natiuitie of our blessed Sauiour There are three accounts to finde out the birth of Christ 1. by the Romane Chronologie 2. by the Greeke Olympiads 3. by the Hebrewes computation 1. The Romane account of yeares is either by the yeares of the building of Rome by the Consuls or by the yeares of the Emperours for the yeares of the citie Pererius casteth the time of Christs birth into the 752. yeare which he prooueth out of Dions Chronologie who placeth the 15. yeare of Tiberius when Christ at 30. yeares was baptized in the 782. yeare But therein he is somewhat deceiued for setting the 1. yeare of Christ in the 752. of the citie in the 782. beginneth the 31. yeare of Christ as M. Bullinger casteth it and the 15. yeare of Tiberius was in the 781. yeare M. Lively in his table setteth downe the birth of Christ in the 751. yeare but the receiued opinion is that it was in the 752. yeare which was the 42. of Augustus raigne Concerning the computation by the yeares of the Consuls it is vncertaine Sulpitius thinketh that Sabinus and Ruffinus were then Consuls lib. 2. sacr histor Cassiodorus nameth C. Lentulus and M. Mâ—ssalinus but these are placed by others in the 749. yeare not the 752. of the citie Onuphrius in chronie and Epiphanius in hares 51. and Eusebius in chronic doe hold that Augustus was the 13. time Consul and Syllanus when Christ was borne which Carolus Sigonius in his commentaries agreeth vnto as the most probable yet M. Liuely setteth them in the yeare of the citie 750. the yeare before he supposeth Christ to haue beene borne This account then by Consuls we leaue as vncertaine The surer way then by the Romane computation is to count by the yeares of the raigne of the Emperours Augustus Cesar is held to haue liued 75. yeares and 10. moneths and 20. daies beeing borne as Dio doth cast his natiuitie in the yeare of the citie 691. and ending his life in the yeare 767. But others doe place his birth in the yeare of the citie 689. as Eutropius lib. 6. and Orosius lib. 6. when Cicero and Antonie were Consuls together which was in the yeare 689. Bulling M. Lively by this latter account Augustus should be two yeare elder and so liued in all 77. yeares and odde moneths But Plinie is wide who placeth the Consulship of Cicero and Antonie in the 700. yeare which should be aboue tenne yeares after lib. 9. c. 39. Now for the time of his gouernment he raigned alone after he had ouercome Antonie at Actium 44. yeares 12. he had the ioynt gouernment with Antonie so that from the beginning of his first Consulship and regiment he gouerned 56. yeares some say 58. yeares Tacit. dialog de clar oratorib some 57. as Iosephus counteth l. 18. c. 3. but the most Chronologers agree that he raigned in all 56. yeares 6. moneths so Epiphan in Anchorat and Beda lib. de 6. atâ—tib Fererius thinketh he raigned not full out 56. the difference is not great The yeare then of Christs birth compared with Augustus raigne beeing in the 752. yeare of the citie falleth out to be in the 42. yeare of Augustus sole gouernment the 62. of his age and the 30. yeare after the conquest of Antonie Beda thinketh it was the 27. yeare so also Ioseph Scalig. Clemens the 28. lib. 1. stromat Onuphrius the 29. but it was the 30. yeare iust from the victorie of Antonie which was the 42. yeare from the beginning of Augustus first Consulship as it may be thus gathered Christ in the 15. yeare of Tiberius Cesar was 30. yeare old Luk. 3. 1. 23. then put vnto that number 15. more of Augustus 56. and we shal come iust to the 42. yeare of Augustus Thus much of the Latine computation 2. By the computation of the Greeke Olympiads Christs birth fell out in the 3. yeare of the 194. Olympiad as Eusebius in chronic and Beda lib de 6. aetat and Iosep. Scalig. so also M. Lively but other cast it to be in the 4. yeare of the 194.
in respect whereof this beginning is 2. An other opinion is that Christ when he was baptized was onely entred into his 30. yeare about some 13. dayes so Pererius vrging the strict words of Luke that Christ began then to be about 30. yeare old and maketh Ireneus with others to fauour this opinion the first thus writeth lib. 2. aduers. haeres c. 39. Ad baptismum venit c. he came to baptisme not hauing yet fulfilled 30. yeares but beginning to be about 30. yeare old as S. Luke signifieth Pererius iudgement here is agreeable to the words of the text sauing that he holdeth Christ to haue beene borne in December whereas there must be 3. yeares and an halfe betweene Chists baptisme and his passion as is shewed afterward 3. A third opinion is of Epiphanius haeres 50. that Christ was 30. yeares old within two moneths whom he holdeth to haue beene borne vpon the sixt day of Ianuarie and to haue beene baptized in his 30. yeare two moneths before the ende thereof about the sixt of Nouember But the word beginning which S. Luke vseth sheweth that he was toward the beginning rather then the ende of his 30. yeare 4. Wherefore it is more probable that Christ was baptized in the beginning not in the ende of his 30. yeare in the sixt moneth Tisri whereof this reason may be yeelded out of Daniel because Christs death ended halfe of a weeke wherein the couenant was confirmed which beganne at his preaching immediately after his baptisme H. Br. Concent And if the 70. weekes must ende iust at the death of Christ as is prooued before quest 49. and Christ beginning to preach immediately after his baptisme preached 3. yeares and an halfe it must followe that he was baptized in the beginning of his 30. yeare And in this sense Christ is said in proper speaking to be thirtie yeare old when he was but entring into his thirtie yeare see more hereof quest 71. and 72. following 5. M. Lydyat thinketh that Christ dimidia ex parte exegerat annum aetatis tricesimum had passed the halfe of his 30. yeare when he was baptised and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning he referreth to his preaching not to his age But I encline rather to the former opinion 1. for there is no mention made at all of Christs preaching in respect whereof he should be said to beginne the words doe thus stand in the text and Iesus himselfe was as it were of thirtie yeares beginning c. 2. neither did Christ immediately after his baptisme beginne to preach he was first tempted 40. dayes in the wildernes next after his baptisme as S. Luke sheweth in the next chapter 3. and if Christ were baptised in the middest of his 30. yeare and after that liued 3. yeares and an halfe beeing put to death in the spring it will followe that he was also borne about that time of the yeare which is also M. Lydyats opinion which is verie improbable as shall be shewed afterward quest 71. following 6. But M. Lydyat hath yet a more strange opinion he thinketh that Iohn Baptist began to preach 4. yeares before Christ was baptised in the 15. yeare of Tiberius raigne and that Christ was baptised in the beginning of the 19. yeare of Tiberius and suffred in the 22. yeare his chiefe reasons are these 1. There are 30. yeares at what age Christ was baptised from the 41. of Augustus wherein Christ was borne to the 19. of Tiberius 2. The Temple was in building 46. yeares Ioh. 2. which beganne to be built in the 18. yeare of Herod whence vnto the 15. yeare he would say 19. yeare of Tiberius are 47. yeares 3. Iohn was not imprisoned and put to death before the 20. and 21. of Tiberius for presently after Iohns beheading followed the battell betweene Herod and Aretas king of Arabia for repudiating his daughter and marying Herodias his brothers wife which was in the beginning of Vitellius gouernement which was in the 21. yeare of Tiberius as Cornel. Tacitus testifieth lib. 6. Annal. 4. The yeare wherein Christ beganne to preach was a sabbaticall yeare as appeareth Luk. 4. but there was no sabbaticall yeare after the 15. yeare of Tiberius till the 20. To this purpose M. Lydyat lib. de emendat tempor from p. 169. to p. 176. Contra. Though I will not of purpose oppose my selfe to so excellent a Chronologer who hath taken great paines in this kind of studie which I professe not yet because that his opinion is singular I hope I may without offence examine his reasons to giue him occasion further to consider of them least the common aduersarie might take aduantage thereby 1. The 30. yeares of Christs age were expired in the 15. yeare of Tiberius from the 41. of Augustus wherein Christ is held to haue beene borne and M. Lydyat maketh mention of one Petavius a learned Chronologer of Paris who prooueth that Christ must be borne 30. yeares before the 15. yeare Tiberius p. 153. 2. That place in Ioh. c. 2. must be vnderstood of the building of Zorobabels Temple not of Herods as hath beene shewed before quest 58. 3. Iohns troubles beganne before the 20. yeare of Tiberius for when Herod tooke his brother Philips wife Herodias his brother was then liuing at what time Iohn reprooued him but Philip died in the 20. yeare of Tiberius Ioseph lib. 18. c. 6. and the warre vpon that occasion might followe some yeare after 4. That yeare wherein Christ preached was not a sabbaticall yeare Christ prepareth them by his preaching against the acceptable yeare which was that wherein he suffred which was both a sabbaticall and Iubile yeare for the Iubile beeing a type of Christ in whom we should enioy the true Iubile in the remission of sinnes the figure and shadowe and the bodie must agree together 5. But that Christ was baptized in the 15. yeare of Tiberius S. Luke putteth it out of doubt c. 3. 1. M. Lydyat answereth that the Euangelist assigneth that yeare for the beginning of Iohns preaching not for Christs baptisme for Iohn must haue a longer time giuen him then so to prepare the way for Christs to preach and baptize p. 171. But as Iohn Baptists birth was but 6. moneths before Christs so the like time might suffice for his fore-running in preaching the Euangelists set downe the baptisme of our Blessed Sauiour as following immediately vpon the preaching of Iohn yea S. Iohn saith that the next day after his solemne baptizing he saw Iesus comming vnto him Iohn 1. 29. Quest. 69. How many yeares Christ liued on earth and in what yeare of his life Christ was put to death 1. Some were of opinion that Christ liued 46. yeares at the least that the bodie may answer to the shadowe the substance to the figure because the materiall Temple which was a figure of the true Temple Christ Iesus is said to haue beene 46. yeare in building Ireneus thinketh that Christ liued 50. yeares because
his raigne of whom Acheus that went with Seleucus beeing his kinsman was presently reuenged and put them to the sword Polybius lib. 4. all this agreeth well with this prophecie sauing that Polybius writeth that Acheus went in this battell with Seleucus and that Antiochus the great liued as yet a priuate life not medling at all lib. 5. But it is euident by this prophesie that both the sonnes of Callinicus ioyned together Now then Seleucus beeing dead Antiochus Megas taketh vpon him the kingdome being then as Polybius writeth not aboue 15. yeare old two of his expeditions are here described the one in passing thorâ—gh in recouering Syria and other parts of his owne countrey the other in assaulting Ptolome at home euen at his owne fortresse and munition cities in the borders of Egypt In the first expedition Antiochus had two great lettes in his way which he ouercame first two brethren Molan and Alexander contemning Antiochus youth would haue vsurped all the countrey beyond Taurus them first he ouercame then he had to deale with Ptolomes captaines which held Syria for him but here Theodotus helped him who reuolted from Philopator both taking aduantage of his voluptuous and slouthfull life and for that he had sustained some disgrace beeing called to Alexandria where he was in daunger of his life This Theodotus vpon these occasions betraied Syria into Antiochus hands And vpon this aduantage he still proceeded and recouered many cities and countreys as Polybius sheweth at large lib. 5. Then sent Ptolome an embassage vnto Antiochus somewhat to stay him vntill he might make himselfe strong and Antiochus admitted some parle and treatise of peace But there could be no agreement for Ptolome challenged those countreys as belonging vnto him by right of inheritance Antiochus layd claime vnto them by a former composition made by Cassander Seleucus Ptolome when they ouercame Antigonus that Syria and Palestina should belong vnto Seleucus Thus they breaking off without any conclusion of peace Antiochus goeth forward and had diuerse conflicts with Nicolaus Philopators captaine both by Sea and land and still preuailing he commeth euen vnto the munition townes in the borders of Egypt and pitcheth at Raphia which was 4. dayes iourney from Pelusium Hierom. Bulling Oecolamp Perer Iun Polan 2. Now followeth the second part of the description how Philopator beeing thus prouoked euen at his owne doores did come against Antiochus with a great armie and encountred with him at Raphia and preuailed as is shewed here v. 11. more particularly thus is this storie reported by Polybius and Iustine 1. Ptolome while the treatise of peace was in hand hired souldiers out of Grecia and gathered together a great armie of 70. thousand footemen and 5000. horsemen and 73. elephants Antiochus also came against him with an other great armie of 62. thousand footemen 6000. horsemen elephants 102. 2. These armies meeting at Raphia after certaine dayes ioyned battell the fight was at the first doubtfull for the right wing of Antiochus had the better but the left wing the worse But at last the victorie fell out vnto Ptolome but not without great slaughter of his mercenary men 3. In the 3. booke of the Macchabes in the beginning an other circumstance is added which furthered the fight on Ptolomes side how Arsinoe Ptolomes sister went vp and downe the campe as they were in fight calling vpon the souldiers and encouraging them promising to each man two pound of gold if they got the victorie But whether this were so or not Ptolome obtained the victorie and of Antiochus side there were 10. thousand footemen slaine and 300. horsemen 4000. taken prisoners and 3. elephants were killed in the fight and two afterward died of the wounds which they had in the battell thus according to the text the multitude was giuen into his hands 3. The euents which followed this victorie are rehearsed to be three 1. the insolenciâ— both of Ptolomes armie called here the multitude for he had as great an armie as Antiochus and of Ptolome himselfe who thinking it sufficient that he had gotten the victorie was content giuing himselfe to case and pleasure to accept of conditions of peace which Antiochus entreated of him whereas as Iustine writeth spoliavisset regno Antiochum si fortunam virtute iuvisset he had spoiled Antiochus of his kingdome if by his owne valour he had helped his good fortunes 2. An other euent was he shall cast downe housands which Hierome vnderstandeth of his former victorie but it may better be referred to his cruell outrage practised vpon the Iewes for comming to Ierusalem he pressed to goe into the most holy place but was gainesayed by the high Priest yet he forcing to enter was striken of God and carried away halfe dead whereupon he afterward returning to Alexandria gaue forth verie cruell edicts against the Iewes commanding many to be killed others to be fettred and imprisoned and some to be trampled vpon vnder the camels feete 3. Macchab. c. 7. Bulling Melancth Polan And hereof Iosephus maketh mention that betweene Antiochus Megas and Philopator Iudea was as ship tossed to and fro of the waues and went to wracke on both sides lib. 12. c. 3. 3. The last euent is he shal not preuaile which was diuers waies effected 1. for he neither preuailed against Antiochus who escaped his hands and held his kingdome still Hierome 2. And notwithstanding his rage against the people of God the Lord defended them 3. After this he gaue himselfe to all beastly pleasure for he killed his wife and sister Euridice he kept both a male concubine Agathocles and Agathoclea his sister Iustin. lib. 30. 4. And within fewe yeares he himselfe died Melancthon Quest. 25. Of the first expedition of Antiochus the great against Epiphanes king of Egypt v. 13. 14. Now followe diuerse other expeditions and attempts of this Antiochus against the king of Egypt vnto v. 18. with his ende v. 19. In this first is set forth his preparation v. 13. then his successe v. 14. In his preparation there are three things expressed the number of his armie the time after certaine yeares and his great riches for Philopator beeing now dead and Epiphanes his sonne left but young whose tuition together with the gouernement of the kingdome was committed to Agathocles an infamous person Philopators minion by which occasion many fell away from the king of Egypt Antiochus took this to be a fit opportunity to recouer his former estate both in the nonage of the young king who was but 4. yeare old when his father died and because the Egyptians were at variance among themselues for they rose vp against Agathocles and killed him and the strumpets they hanged vp and then sent embassadors to Rome that they would take vpon them the protection of the young king and his kingdome to whose trust Philopator dying had commended his sonne The Romanes twice sent embassadours to Antiochus who had inuaded diuerse cities in Syria belonging to the king of Egypt
the persecution of Antiochus and after the citie was recouered they returned againe as out of their sepulchers And by the writing in the book they meane such as faithfully stood in the defence of the lawe this exposition also followeth Pellican But Theodoret confuteth this interpretation by two sufficient reasons 1. they which fled away and hid themselues in the caues were all faithful men they fledde because they would not be forced to forsake the lawe but these that awake out of the dust arise some to life some vnto shame so it would follow in their sense eosdem fuisse pios impios that the same men were both godly and vngodly 2. these doe rise vp to eternall life but they which so returned from their dennes and caues died againe 3. wherefore though hitherto Porphyrie hath followed the sense of this prophesie well in applying it vnto Antiochus yet here he faileth 4. But it is no maruell that he beeing an enemie to the Christian faith doth obscure by his gloases so cleare a place for the resurrection of the dead it may seeme strange that Pellican a Christian interpreter should approoue that sense This was the heresie of Philetus and Hymeneus which said that the resurrection was past alreadie 2. Timath 2. 17. as Porphyrie here affirmeth the same vnderstanding this so euident a place for the resurrection metaphorically 2. Some thinke that mention is made here of the resurrection because it shall followe immediately after those troublesome times before spoken of of this opinion are all they which doe applie the times of trouble before spoken of to the last persecution vnder Antichrist as Lyranus Perer. Pintus with the rest of that side likewise Melancthon statim post haec certamina fiet resurrectio mortuorum streight after these combates shall be the resurrection of the dead so also Osiander huic postremae reformationi Ecclesiae sinis mundi imminet streight after this last reformation of the Church the ende of the world shall be at hand But it is at large shewed before quest 3. that the times of trouble before spoken of were those which fell out vnder Antiochus Epiphanes 3. Iunius in his commentarie maketh this to be the coherence that the Angel hauing spoken of the first comming of Christ before doth now ioyne thereunto his second comming declared by the effects the resurrection of the dead so also M. Calvin But it hath beene shewed before likewise that Christs first comming in the flesh is not here intended by the Angel 4. This then is the reason of the connexion that whereas before the Angel spake of the deliuerance of the people of God so many as were written in the booke of life because many of the Saints should be put to death the Angel addeth an other comfort that they should rest in the hope of the resurrection Polan And that place Heb. 11. 35. may serue fitly to expound this some were racked and would not be deliuered that they might receiue a better resurrection this also is further shewed by the example of such as suffred then how they comforted themselues in the hope of the resurrection as Razis when he pulled out his owne bowels which act of his cannot be commended called vpon the Lord of life and spirit that he would restore them againe vnto him 2. Macchab. 14. 46. Quest. 9. Why it is said many of them that sleepe c. shall awake and not all 1. Lyranus thinketh the reason to be this because of infants which shall rise againe but they cannot be said properly to awake because they shal neither haue sensum poenae vel gloria sense of paine or of glorie But this is an idle conceit for in the resurrection our bodies shall rise in perfection corruption shall put on incorruption 1. Cor 15. 53. then if our bodie shall rise perfect and incorruptible they shall haue perfect sense and other qualities of the bodie 2. Some thinke it is said many and not all in respect of the wicked of whom it is said non resurgent impij in iudicio Psal. 1. the wicked shall not rise in iudgement because they shall not rise vnto life Pintus But the vulgar Latine translateth not that place well the true reading is non consistent in iudicio the wicked shall not stand in iudgement And againe in this place the wicked are a part of this many some shall awake vnto shame 3. Wherefore these answeares may better serue 1. Augustine saith ponit aliquando scriptura pro omnibus vocabulum multis the Scripture putteth sometime for all this word many and he giueth instance of Abraham of whom the Lord saith in one place I haue made thee a father of many nations Gen. 17. and yet in another he saith in thy seede shall all nations be blessed Gen. 22. But this example is not so fit for in the one place the Lord speaketh of Abrahams carnall generation in the other of his spirituall seede namely Christ in whom all the nations of the world should be blessed that other instance giuen by Theodoret is more to the purpose Rom. 5. 18. by the offence of one the fault came on all men to condemnation and after in the next verse following the Apostle saith by one mans disobedience many were made sinners Here it is euident that many is taken for all 2. An other answer is that many are saide to rise because all indeede shall not rise againe because all shall not sleepe but they shall all be changed 1. Cor. 15. 51. Bulling Vatab. and againe in another place the Apostle saith we which liue and are remayning in the comming of the Lord shall not preuent those which sleepe Osiander 3. And otherwise it may be yet answered that this word rabbim many as it appeareth by the accent Zakeph ghadol is taken distributiuely that many should awake vnto life and many vnto shame Iun. in commentar Polan Quest. 10. A description of the resurrection of both good and bad vers 2. The resurrection of the dead is here described 1. in generall that many that sleepe in the dust of the earth shall awake 2. the particular euents are shewed that some shall awake vnto life some vnto shame In the first part 1. in that they are said to sleepe the beeing and remaining of the soule after death is signified as the soule liueth when the bodie is layd a sleepe 2. and by this phrase is also noted the naturall affection which the soule hath to the bodie that although they be sundred and separated a while by death yet they both make but one man as the soule and bodie are vnited together in naturall sleepe for the vnion of the soule and bodie is essentiall but the dissolution by death is accidentall by reason of sinne and therefore cannot hinder for euer the naturall and essentiall vnion Iun. 3. in that mention is made of the dust of the earth it putteth vs in minde of the first creation of man which was out
of the dust of the earth out of the which the Lord shall raise our bodies againe Bulling Secondly in that both good and bad are raised 1. we must consider that all are raised both the one and the other by the power of Christ in common but the righteous are raised vnto life by the peculiar operation of Christ as he is the head of the faithfull 2. the wicked also shall be awaked vp vnto a kind of life for they shall neuer die but liue in continuall torment but eternall life is to be considered two wayes simply and essentially in respect of the creature it selfe as it liueth by the power of the creator so the wicked shall liue and in respect of the habite and affection which the creature hath vnto God the author of life and so the faithfull onely shall liue for euer So euerlasting death is not so called essentially which consisteth in the finall dissolution of humane nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitually and respectiuely because though they liue they haue no communion with the life of grace Iun. in commentar 3. they shall awake to shame and contempt not as the vulgar Latine that they may see alwaies for the word is deraon which signifieth contempt loathsomenesse as it is taken Isay. 66. 24. they shall goe forth and looke vpon the carkases of those which haue transgressed c. and they shall be an abhorring to all flesh like as a stinking carkase is abhorred of all so the wicked then shall be an abomination to God to Angels and men Quest. 11. Of the great glorie which shall be giuen vnto those which instruct others to saluation v. 3. v. 3. They that cause others to vnderstand that is teach others shall shine as the brightnesse of the firmament and they that iustifie many shall shine as the starres These words are diuersely expounded whereas here a reward is promised and they are described also to whom this reward shall be giuen 1. Some doe make the first and the second clause all one in sense but set forth with varietie of words as Pererius thinketh that both the same excellencie of glorie is set forth by the brightnesse of the heauens and of the starres and they are the same which first are said to be wise and vnderstanding and afterward to iustifie many But it is not like that in this prophetiall narration beeing so concise and compendious there should be such a multiplying of words without insinuation of some further sense 2. An other sort doe make a difference both in the reward and in them which shall obtaine it and here 1. by the wise hearted or vnderstanding Carthusianus thinketh to be meant those onely which are sanctified by the spirit of grace neither hauing gifts nor calling to teach others and they onely shall be like the brightnesse of the firmament but they which iustifie others by their doctrine and bring them vnto Christ shall shine as the starres which are the brighter parts of the firmament this sense also followe Osiander and Pappus that doe conclude from hence the diuerse degrees of glorie in the kingdome of heauen 2. Some contrariwise by the first vnderstand those which are teachers of others by the second those that are onely righteous in themselues so Lyranus and the interlinearie glosse before them Theodoret following the Septuag who read and many iust whereas it is in the originall matzedike harabbim iustifying many and these make the brightnesse of the firmament a greater degree of glorie then the light of the starres 3. Some doe distinguish here the persons which shall be rewarded but take the similitude expressing the reward the bright heauens and the starres to expresse the same thing the great glorie of the next life the righteous are likened for their great glorie vnto the cleare azure skie in the day and to the bright shining starres in the night But here also 1. Some by the first vnderstand such as teach and instruct others as preachers and ministers by the other that iustifie such as by discipline and good order are the meanes of the saluation of others as godly magistrates Parents Schoole-masters Bullinger 2. some by the first doe vnderstand the faithfull by the second ministers and teachers Calv. Genevens 4. Some distinguish not the persons but diuerse parts of their office for they are said to teach or cause others to vnderstand for the word is maschill in hiphil which signifieth to cause to vnderstand in respect of the administration of their office in setting forth the truth and making them to vnderstand it and they are said to iustifie others in regard of the worke and effect because by their ministerie faith is wrought in them whereby they are iustified Iun. in commentar 5. But Polanus doth more fitly apply this text vnto martyrs for to their consolation this is specially ministred that should suffer in those troublesome times vnder Antiochus And them he maketh of two sorts some that by the constant confession of the truth and suffering for the same therein by their example did teach others and some beside their constant suffering had by their godly instructions also edified many and this commeth neerest vnto the true sense because as is said this consolation is specially intended for the comfort of the holy martyrs Now further although in this verse the diuerse degrees of glorie are not described yet in comparing it with the former verse the diuersitie is expressed for all the faithfull and righteous as is before said shall rise vnto life but among these faithfull these holy teachers and instructors of others shall shine as the cleare heauens and as the bright stars Quest. 12. How the faithfull teachers are said to iustifie others That this may be the better vnderstood we must consider the causes of our iustification which are these 1. the efficient and principall cause is God himselfe Rom. 8. 33. it is God that iustifieth who shall condemne and the moouing cause was onely the mercie and loue of God toward vs 1. Iohn 4. 10. herein is loue not that we loued God but he loued vs. 2. The materiall and meritorious cause is the perfect obedience of Christ which was either actiue or passiue actiue either the originall and natiue righteousnesse of Christ who knewe no sinne he was without all spot or his actuall obedience through his life in keeping the whole lawe and the commandements of God for vs so that which was impossible to the lawe in vs was fulfilled in Christ as the Apostle sheweth Rom. 8. 2. his passiue obedience was in suffring the most ignominious death of the crosse for vs Philip. 2. 8. he became obedient vnto death euen the death of the crosse and so did beare the curse of the law which was due vnto vs Galat. 3. 13. 3. The instrumentall cause on Gods behalfe is the preaching of the Gospell whereby faith is wrought in vs for faith commeth by hearing Rom. 10. 17. on our behalfe the
said to be there written by God for as the Preacher saith Eccles. 3. 14. I know that whatsoeuer God shall doe it shall be for euer his workes are perfect therefore he writeth not any there and blotteth them out againe 3. Wherefore the best solution is this that God is said to blot out not properly but by a certaine similitude as he is saide in Scripture to repent to be angrie they are blotted out that is the Lord declareth by the euent that they were neuer written there as Augustine well saith hoc dictum est secundum spem ipsorum this is saide in respect of their hope they tooke themselues to be written there and they are saide accordingly to be blotted out that is non ibi se scriptâ—s agnoscent they shall finde and acknowledge that they are not written there in deede August in Psal. 68. So the Scripture sometime speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the opinion of men as Matth. 8. 12. the children of the kingdome shall be cast out into darknes and Matth. 9. 12. I come not to call the righteous but sinners to repentance here they are called the children of the kingdome and the righteous in respect of their own opinion and others not that they were so in deede And so some making a glorious shew for the time of righteousnes seeme to themselues and others to be written in Gods booke and yet are not Pellican But yet a further doubt is mooued concerning Moses words that wished to be rased out of Gods booke he was there written in deede and therefore this solution will not serue here of this now more in the next place 5. Contr. In what sense Moses wisheth to be rased out of Gods booke Exod. 32. 32. Though this question be sufficiently handled elsewhere yet it shall not be amisse to adde somewhat more concerning that matter and the rather because the other booke may be not so readie at euerie ones hand 1. Some thinke that Moses speaketh of the booke not of eternall but of this present life desiring in effect to giue his life and to shed his blood that the people might be saued in which sense also S. Paul wisheth to be anathema and accursed for Israels sake thus Origen in 9. ad Roman so also Hierome noluit deleri de libro vitae perpetuo sed in presentâ— he would not be blotted out of the booke for euer but for the present qu. 19. ad Algasiam to the same purpose Euthyâ—ius who maketh three books of Gods prescience as is shewed before quest 6. and here Moses speaketh de libro vitae corporis of the booke of the life of the bodie wherein all men both good and bad are written But Chrysoctome lib. de compunct cord and lib. 3. de prâ—â—ident by this argument confuteth this opinion Moses and Pauls desire were all one now Paul desireth to be separated from Christ for his brethrens sake Rom. 9. 3. but the death of the bodie doth not separate from Christ but rather more speedily bringeth the faithful to Christ as the Apostle â—aith I desire to be dissolued to be with Christ Ph. 1. 23. 2. Basil thinketh that Moses and Paul in thus desiring were not ignorant that they could not be separated from God in thus praying it proceeding from so great charitie but they rather hoped to receiue so much the more at Gods hand for it in libr. regular But if they had thus praied onely of this minde they had respected themselues more then the glorie of God 3. August queast 140. in Exod. thinketh that this wish of Moses proceeded ex ingenti quadam divinae familiaritatis securitate from a wonderfull securitie and familiar assurance that he had with God and he maketh this to be the effect of Moses speach either forgiue the people this sinne or blot me out but I am assured thou wilt not blot me out therefore forgiue them But the Lords answer I will blot out him whosoeuer sinneth sheweth that Moses wish was to be blotted out and he sheweth not his assurance in so wishing not to be blotted out 4. Bernard thinketh that this wish came à paterno affectu from a fatherly affection ne solus ipse excluso populo c. that he alone without the people would not attaine vnto euerlasting life serm 12. in Cant. But this had beene no orderly affection to wish to be damned with others the hope of the faithfull is such that they doubt not to be saued though all the world beside be damned 5. Rupert lib. 3. in Exod. giueth this sense either forgiue them or els it must needes follow that I also be blotted out of thy booke because I am likewise a sinner But this had shewed some diffidence and doubtfulnes in Moses of his owne saluation 6. Hugo in Psal. 138. maketh two bookes of life one of the present state of iustice out of the which Moses wisheth to be rased out the other the booke of predestination But this had beene to tempt God to wish to fall from the state of grace into sinne 7. Caietane thinketh the meaning to be but this that he desireth to be blotted de libro principatus out of the booke and decree of his principalitie and gouernment to loose that princely office ouer the Lords people which God had assigned him vnto 8. And R. Salamon Ioachi much to the same purpose vnderstandeth by the booke the Pentateuch out of the which Moses wisheth his name to be blotted that is no mention to be made of his name or of his acts therein But Gods answer taketh away both these interpretations him that sinneth wil I blot out of my book but in the Pentateuch the names of many sinners are written And Moses only had the principality appointed vnto him for his time there was none other written there but he but God speaketh of the blotting out of others 9. Lyranus thinketh that as Christ secundum voluntatem partis sensitivae in the will of his sensitiue part desired the cuppe to passe quem voluntas rationalis appetebat which the will of his reason desired so Moses here secundum desiderium partis inferioris in the desire of the inferiour part of his minde that is his will and affection wisheth to be blotted out though in his superiour part that is in his iudgement he would not haue it so But this comparison is not alike for the desire in Christ to escape death was naturall but this wish of Moses to perish not onely temporally but eternally was supernaturall and to wish one thing one way and not an other way includeth a contradiction 10. Alphons Abulens in Exod. thinketh it is an hyperbolical speech and not literally to be taken as was that of Rachel to Iaakob Giue me children or els I die not that shee preferred the hauing of children before her life but in so speaking shee sheweth her vehement desire But Gods answer to Moses in the same phrase sheweth that Moses so
meant in deed 11. I preferre here therefore the interpretation of Chrysostome in the place before alleadged that Moses and Paul tanto Dei amore flagrabant c. did burne with such loue and zeale to the glorie of God that in respect thereof Deo ipso frui pro nihilo reputarunt they made no account of the fruition of God himselfe hoc erat eorum propositum ne Deus ab ipsis summe dilectus irrideretur ab impijs this was the purpose and scope of their desire least God whome they dearely loued should haue beene laughed to scorne and derided of the wicked which Moses feared would haue beene if the Lord should at this time haue destroied his people as Moses had declared before in his praier Exod. 32. 12. Wherefore shall the Egyptians speake and say He hath brought them out miraculously to slay them in the mountaines These holy men preferred the glorie of God before their owne saluation 6. Controv. That the soules of the faithfull departed doe not sleepe vntill the resurrection but presently enioy the sight of God Bellarmine falsly ascribeth this opinion vnto Luther and Calvin and vnto the reformed Churches that the soules of them which depart hence in the Lord doe not enioy the presence and sight of God vntill the generall resurrection Tom. 1. contr 7. l. 1. c. de canon sanct But 1. Bellarmine is much deceiued for they hold no such thing it was the opinion of one of the Popes Iohn 22. which is thus reported by Hadrian the 6. an other of their Popes in 4. sententiar de sacram confirm artic 3. Ioannes 22. publice docuit c. Iohn the 22. did publikely teach and commanded also to hold quod animae purgatae ante sinale iudicium non habent stolam quae est clara facialis visio Dei that the soules beeing purged receiue not their stoale or garment before the finall iudgement which is the cleare vision of God face to face c. 2. This his error might seeme to be grounded out of this text they that sleepe in the dust shall awake but this is euidently spoken of their bodies which are laid in the graue and dust of the earth which are said to sleepe because their bodies doe but rest there for a time they shall be raised againe But that the soules of the beleeuing doe presently passe out of their bodies vnto heauen is manifest by the answer of our Sauiour vnto the theefe This day shalt thou be with me in Paradise out of which place Gerson Chauncelour of the Vniuersitie of Paris in an oration before the states of France inferreth Latronem c. beatificatum suisse in Paradiso in ipsa hora mortis that the theefe though he had not fulfilled his penance was made blessed in the very houre of his death Gaguin histor Francor lib. 8. 3. The truth then is this that the soules of the faithfull departed are presently taken vp vnto rest but yet their glorie shall be more full and absolute when the bodies together with soules shall be glorified in the resurrection as S. Peter faith 1. epist. 5. 4. When the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glorie So the Angels that fell are said to be kept in chaines of darknes vnto damnation 2. Pet. 2. 4. they are alreadie damned but yet they shall haue a further consummation of iudgement at the last day Likewise the wicked are said to goe into euerlasting fire in the day of iudgement Matth. 25. 46. and yet presently after death their soules goe vnto the place of torment Luk. 16. 23. 7. Controv. That all men shall rise againe and not onely the faithfull neither shall they die againe Two errors of the Iewes are here conuinced 1. they hold that the resurrection shall be onely of the righteous but the wicked they thinke shall abide in death for euer But the Angel saith that of these which awake out of the dust some shall awake to shame the wicked then shall rise againe 2. The Iewes hold with the Chiliasts that the iust shall rise againe and shall liue a thousand yeares in the earth without any warre or trouble and afterward they shall die againe But here the Angel saith that some shall rise vnto euerlasting life they shall rise then neuer to die againe 8. Controv. That Christ died not in generall for all but for such onely as beleeue The Vbiquitaries which hold an omnipresence of Christs flesh in euerie place doe also hold that Christ died vniuersally for all men and that where the Scripture seemeth to speake otherwise naming many and not all as Matth. 26. 28. the blood of Christ was shed for many for remission of sinnes Rom. 5. 19. by the obedience of one many were made righteous In these and such like places many are vnderstood for all as here in Daniel many that sleepe in the dust of the earth shall awake Pap. Contra. 1. Why in this place of Daniel many are named not all diuerse reasons are before alleadged quest 9. 2. and though in this place many be taken for all yet it followeth not that euerie where it should so in this place it is so because it is warranted by other places of Scripture as Ioh. 5. 28. the houre shall come in the which all that are in the graues shall heare his voice But in the other places many cannot be all because the Scripture doth not warrant that sense that Christ intended the benefit of his death to all but onely to those which beleeue the holy and vndefiled Apocal. 14. 3. they sung a new song before the throne c. and no man could learne that song but the hundreth fowre and fourtie thousand which were bought from the earth by this place it is euident that all are not bought by Christs blood but onely a certaine number for whom it is ordained Christs death is indeede sufficient for all the world but is effectuall onely to those which doe beleeue in him see more of this question of the vniuersalitie of grace Synops. Centur. 4. err 23. 9. Controv. That the faithfull doe not iustifie other by way of merit or satisfaction but as ministers onely of saluation In what sense the faithfull seruants of God are saide to iustifie others as here the Angel faith to Daniel v. 3. is before sufficiently shewed qu. 12. But the Romanists by occasion of this and other such like places as namely that Coloss. 1. 24. where S. Paul thus faith I fulfill that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church whence the Rhemists inferre that the sufferings of Christs members are not onely satisfactorie for the sufferers but for others But this is a blasphemous assertion that the passions of any are meritorious or satisfactorie sauing onely of Christ. 1. The sufferings of Christs members are called his sufferings because Christ suffereth in his members 2. but their sufferings are to
be vnderstood 63. qu. Shall Messiah be slaine v. 26. who this Messiah was that should be slaine 64. qu. And he shall haue nothing or rather not for himselfe of the meaning of these words 65. qu. Of the yeare of the natiuitie of our blessed Sauiour 66. qu. Of the computation of yeares from the creation to the natiuitie of our Blessed Sauiour 67. qu. In what yeare of the raigne of Herod our blessed Sauiour was borne 68. qu. In what yeare of his age Christ was baptised 69. qu. How many yeares Christ liued on earth and in what yeare of his life Christ was put to death 70. qu. Of the number of Pasches which Christ solemnized in the dayes of his flesh whereby the time and yeares of his preaching is certainly gathered 71. qu. At what time of the yeare Christ was borne 72. qu. Of the space and distance of time that was between Christs baptisme and his passion 73. qu. Vpon what day of the week Christ suffered and whether vpon a festiuall day 74. qu. Who are meant by the people of the Prince to come 75. qu. how long after the Messiah was slain this destruction happened by Titus 76. qu. Why mention is made of the destruction of Ierusalem here seeing it is without the compasse of the 70. weeks 77. qu. Of the meaning of these words v. 26. the ende thereof shall be with a flood and vnto the ende of the battell it shall be destroyed 78. qu. That the end of the state of the Iewes not of the Romanes is here signified 79. qu. Of the most grieuous calamities that fell vpon the Iewes in the finall destruction of their citie 80. qu. That all this miserie came vpon the Iewes for putting to death the Messiah 81. qu. He shall confirme the couenant with many for one weeke how this one week is to be vnderstood 82. qu. What is vnderstood by the couenant 83. qu. How this couenant was ratified and confirmed 84. qu. When this Testament beganne to be ratified and confirmed by the preaching of Christ. 85. qu. v. 27. In the halfe of the weeke he shall cause the sacrifice to cease when this halfe weeke beganne 86. qu. How and when the sacrifices were caused to cease and were abolished 87. qu. What is meant by the ouerspreading of abhomination v. 27. of the best reading thereof 88. qu. What this abhomination of desolation was 89. qu. v. 27. Whether the desolation of Ierusalem here spoken of should be finall Questions vpon the tenth chapter of Daniel 1. qu. Of the excellencie of this vision reuealed in this chapter and the two next vnto Daniel 2. qu. How the third yeare of Cyrus is here to be vnderstood 3. qu. Of Daniels vnderstanding of this vision 4. qu. v. 1. Why Daniel maketh mention of his name Belteshazar 5. qu. v. 2. Why Daniel was so long in heauinesse 6. qu. Of the time that Daniel mourned which was three weeks of dayes 7. qu. Of Daniels abstinencie 8. qu. Of the custome and vse of annointing which Daniel also forbeareth 9. qu. Of the riuer Hiddekel where Daniel had this vision 10. qu. Whether Daniel were onely in spirit or bodily present by the riuer Tigris 11. qu. Why this vision was shewed vnto Daniel by the riuer Tigris 12. qu. Whether it were an Angel or Christ which appeared here vnto Daniel 13. qu. Of the description of the manner how Christ appeared and first of his apparell 14. qu. Of the glorious parts of this heauenly body which appeared vnto Daniel 15. qu. How Daniel is said to see the vision alone 16. qu. The causes of Daniels great feare 17. qu. Whose hand it was that touched Daniel 18. qu. Why Daniels prayer beeing heard at the first yet the Angels comming was deferred 21. dayes v. 12. 19. qu. What it was that Daniel prayed for and how he was heard 20. qu. Who is vnderstood to be the Prince of Persia. 21. qu. How the Prince of Persia is said to haue withstood the Angel 22. qu. Who this Michael was which helped the Angel 23. qu. How Michael helped the other angel 24. qu. How the angel saith he was left with the kings of Persia. 25. qu. Who it is whom Daniel calleth Lord v. 17. 26. qu. Who it was that had this communication with Daniel in this vision 27. qu. Who is meant by the Prince of Grecia 28. qu. Of the originall of the Grecians here called Iavan v. 21. 29. qu. In what sense the Angel saith that none held with him but Michael their Prince Questions vpon the 11. chapter of Daniel 1. qu. Whether this vision in the 11. chapter be diuerse from the former vision in the 10. chapter 2. qu. v. 1. Who it was that here saith I stood vp c. 3. qu. Who it was whom the Angel stood vp to strengthen 4. qu. Why the Persian Monarchie is so briefly touched and the Grecians set forth at large 5. qu. That there were more then three kings of Persia as may be gathered out of the Scripture 6. qu. Who were those fowre kings of Persia here named 7. qu. Of the fourth king of Persia his riches and power 8. qu. why the Angel leaueth at the fourth king of Persia seeing there weâ—e more 9. qu. A briefe description of the rising and fall of Alexanders kingdome 10. qu. Of Alexanders birth and education acts and life end and death abridged 11. qu. Of the 4. successors of Alexander 12. qu. How all Alexanders posteritie was rooted out that none of them succeeded in the kingdome 13. qu. Of the meaning of these words v. 4. It shall be for others beside these 14. qu. Of the petie diuisions of Alexanders kingdome among his seuerall captaines before it grewe into fowre and of their mutuall dissension 15. qu. why the Angel prosequuteth the storie onely of the king of the South and of the North omitting the rest 16. qu. Of the kings of Egypt and Syria of whom Daniel prophesieth in this chapter 17. qu. Of the first Ptolome called here the king of the South 18. qu. v. 5. One of his Princes shall preuaile who is meant hereby 19. qu. That this kingdome of the North is the same which Ezekiel calleth Gog and Magog 20. qu. Of the first variance betweene the king of the South and the king of the North and of their ioyning together againe 21. qu. what king of the South this was whose daughter came to the king of the North. 22. qu. Of the translation of the Septuagint which was procured by this Ptolome Philadelphus 23. qu. who was the bud of her rootes v. 7. and of his exploits 24. qu. Of the third battell betweene the king of the South and the king of the North v. 10. 11. 12. 25. qu. Of the first expedition of Antiochus the great against Epiphanes king of Egypt 26. qu. Of the second expedition of Antiochus the great against Ptolomeus Epiphanes 27. qu. Of the third expedition of Antiochus Megas against Epiphanes v. 17.