sinne Rom. 6. 12. and between the warring after the flesh and walking in the flesh 2. Cor. 10. 3. Though sinne raigne not in the regenerate yet it is in the regenerate as the Apostle saith 1. Iohn 1. 8. if we say we haue no sinne we deceiue our selues and the truth is not in vs. 4. In that place 1. Cor. 15. 17. the Apostle meaneth that if Christ were not risen againe they could not haue remission of their sinnes for then our redemption had not beene perfited he speaketh not of evacuating of sinne that it should haue no more beeing in the faithfull but of the not imputing of sinne as the next words before shewe if Christ be not risen againe your faith is in vaine c. that is by faith ye could haue no remission of sinne But see more of this question how farre sinne remaineth in the regenerate Synops. Papis Centur. 3. quest 10. 10. Controv. That charitie is not more principall in the matter of iustification then faith v. 24. To bring in euerlasting righteousnesse Hence Pererius would prooue that charitie is the cheifest and preferred before faith in the worke of iustification because this iustice is euerlasting and therefore faith is not this iustice which remaineth not alwayes but charitie remaineth for euer and therefore the Apostle concludeth that the chiefest of these is loue Contra. 1. We doe not say that faith is the iustice it selfe whereby we are iustified but it apprehendeth instrumentally the iustice of Christ whereby we are iustified and therefore he concludeth not to the purpose 2. though faith remaine not yet the effect of faith which is our iustification abideth for euer no more shall the preaching of Gods word be necessarie in the next world yet it is called the immortail seede 1. Pet. 1. 13. because it is the seede whereby God begetteth vs who liueth for euer and in respect of the euerlasting fruite that commeth by the word it begetteth faith and faith bringeth euerlasting righteousnesse 3. charitie is euerlasting but it is not the euerlasting righteousnesse here spoken of which is the righteousnesse of Christ applyed by saith 4. And charirie is the chiefest not simply but in respect of the perpetuitie it is not preferred as more avayleable then faith to iustification wherefore it followeth not charitie is chiefer then faith because it endureth longer therefore euerie way it is the chiefest 11. Controv. That the Pope doth blasphemously vsurpe the title of Christ to be called most holy v. 24. To anoint the most holy Pererius here maketh this collection that not onely Christ is called holy but whatsoeuer belongeth vnto Christ as the Church is called holy the faithfull are called Saints that is holy And the Pope because he is Christs Vicar and representeth him in earth is called most holy yea sanctitas holines it selfe Contra. 1. True it is that the things which belong vnto Christ are holy by the participation of Christs holinesse as his spouse the Church and his members but they which are neither this spouse not members as the Pope is the head of the Antichristian Church haue no part in this holinesse 2. And though they are called holy yet the title of most holy and of holinesse it selfe cannot without blasphemie simply be giuen vnto any mortall and sinnefull man 3. Christ needeth no vniuersall Vicar in earth and it is impossible that to one man should be committed the dispensation of the whole Church 4. Euery prince is Gods Vicar and Vicegerent in his kingdome they are called Gods beeing in Gods stead and they are the Lords anointed and so holy But yet the title of most holy is peculiar vnto Christ his Vicar and representer may be holy but the person represented is onely most holy 12. Controv. Whether the Sacrament of the Altar be most holy The Romanists doe giue this title of most holy vnto the sacrament of the Altar as they call it as simply giuing it the preheminence of holinesse before all other things Contra. 1. If there were present indeede the verie bodie of Christ which is but their superstitious imagination then it would followe that it were most holy But that is their owne conceit without any ground for S. Peter saith that the heauens must containe Christ vntill the time that all things be restored Act. 3. 21. And Christs bodie beeing in heauen is not at the same time in the earth neither is in more then one place at once for otherwise the Angel had not reasoned well Matth. 28. 6. He is not here for he is risen 2. As it is a sacrament and so representeth the bodie and blood of Christ we confesse that the Eucharist is holy and to be reuerenced yet most holy it can not be said to be as hauing the preheminence before all other things The word of God is not inferiour to the Sacrament if not before it for that which sanctifieth is greater then that which is sanctified as our Sauiour reasoneth concerning the Altar and the offering Matth. 23. 19. but the Sacrament is sanctified by the word Eph. 5. 26. That he might sanctifie it by the washing of water through the word for all things are sanctified by the word of God and prayer 1. Tim. 4. 5. Augustine also to this effect saith Dicite mihi c. tell me which seemeth greater vnto you the word of God or the bodie of Christâ— respondere debetis quod non sit minus verbum Dei you must answer that the word of God is not inferiour Homil. 26. But if the Sacrament were simply most holy then it should be more holy then the word 3. Yet may the Sacrament in some respect be called most holy namely comparatiuely if it be set against other things which are prophane or not of like holines for like as in the Sanctuarie the most holy place where the Arke was had simply that name of most holy yet other things also comparatiuely were called most holy as the altar of burnt-offering Exod. 29. 37. and the perfume c. 30. 36. the altar was most holy in comparison of all other things in the outward Court and the perfume beeing set against all other perfumes So simply the most holy of all is the sweete smelling sacrifice of our blessed Sauiour vpon the crosse as Origen saith ipse est hostia sancta sanctorum he is the offering most holy of holies in Levit. 7 comparatiuely the Sacrament and other holy things may also be said to be most holy 4. But their Sacrament of the altar which they haue made an abominable idol giuing the highest adoration to a peece of bread which they make their impanate god hath no holines at all and therefore is farre from the title of most holy 13. Controv. That Christ is mediatour both as God and man In that the most holy is saide here to be anointed first the Arrians inferre that Christ is not God for God can not be anointed secondly the Romanists collect that Christ was our
true light that lighteth euery one that commeth into the world both the light of nature and the light of grace proceede from him and therefore as Basil well obserued prima vox Dei lucem creauit the first voice that God in Scripture is found to haue vttered created the light for like as a most goodly picture if it be laid ina darke caue maketh no shewe at all so the goodly workemanship of God in the creatures had beene obscured if God had not made light to cause the beautie of it to appeare Pint. 2. God also is said to be in light 1. Ioh. 1. 7. because he can endure no falsehood hypocrisie or vntruth 3. The Lord also is said to dwell in light that none can attaine vnto 1. Timoth. 6. 16. because we through the weakenesse of our vnderstanding and blindnesse of our mindes are not able to comprehend any thing of God vnlesse he by the illumination of his grace doe make a way for vs to come vnto him 4. Now whereas it is said Psal 97. 2. that clouds and darkenesse are round about him and 1. king 8. 12. God is said to dwell in the cloud the Scripture by this Metaphor sheweth onely Deum esse inaccessum that God is inaccessible vnto vs not what he is in himselfe and the cloud was a signe of Gods presence as he said to Moses Leuit. 16. 2. I will appeare in the cloud Polan And therefore the Lord when he appeared in Mount Sinai couered all the mountaine with a thicke cloud to shewe that no man is able to comprehend the brightnes of his glorie Quest. 25. vers 24. Whether Daniel did well in staying the execution of the kings sentence vpon the wisemen Vers. 24. He said vnto him Destroy not the wisemen c. Whereas if the sentence of death had beene executed vpon these superstitious Chaldeans the Church of God should haue beene deliuered from pestilent enemies and they beside had iustly deserued to die because of their fraud and impostures it may seeme that Daniel might haue done much better to haue suffered the sentence to proceede against them 1. For answer hereunto Osiander thinketh that there might be some innocent men among them which erred onely of simplicitie and did not malitiously by their wicked arts oppose themselues against the truth and therefore Daniel would haue them spared But it is euident by the text that Daniel would generally haue all the wisemen spared which yet remained for some of them had beene slaine alreadie 2. Caluin thinketh the reason was quia nondum maturuerat ipsorum iniquitas because yet their iniquitie was not come to the full they were reserued to a further punishment 3. Bullinger thinketh they were spared that by Daniels meanes in vera sapientia proficerent they might come to repentance and profit in true wisedome these endes indeede the Lord might propound to himselfe in sparing these hypocrites but the question is what appaâ—ant reason mooued Daniel to entreat for them 4. Bullinger againe thinketh that God stirred vp Daniel to doe it because he would haue his iudgements tempered with clemencie some of them were put to the sword the rest the Lord would haue spared that his mercie and clemencie might appeare in iudgement This beeing admitted to haue beene the secret cause before God of this work yet it is not shewed what stirred vp Daniel to doe it 5. These two reasons then remaine which perswaded Daniel 1. his charitie and loue euen toward his enemies non vult eos perire propter quos erat ipse periturus he would not haue them perish for whose cause he was like to haue perished Hierome Lyran. wherein he imitateth the clemencie of Christ who prayed for his enemies Pellican he might by this meanes winne them or els heape coales vpon their head and make them lesse excuseable 2. Daniel in equitie considered causam non esse iustam that the cause was not iust which mooued Nebuchadnezzar to command them to be killed but he did it in hast and rage and therefore Daniel not so much looking vnto their persons as to their cause desireth that they might be spared Polan Quest. 26. vers 25. Whether Arioch lyed vnto the king in saying I haue found a man c. 1. Some thinke that Arioch which knewe that Daniel and his companions were wiser then the rest of the Chaldeans had indeede sought them out ad solutionem faciendam to giue solution of the kings demaund Hugo but it is euident out of the text ver 13. that they were no otherwayes sought for but to be put to death 2. Most doe thinke that Arioch here played the cunning courtier qui sibi vsurpant aliorum inuenta which doe take vnto themselues that which other men finde out Bullinger for he had not sought for Daniel vltro se obtulerat he had offred himselfe of his owne actord Lyran. Dei gratiam ad suam refert diligentiam the grace and gift of God he ascribeth to his owne diligence Pellican fallebat regem c. he deceiued the king herein as though he had found out Daniel whereas he offred himselfe Pintus But he could not without the kings great offence and indignation haue told such a palpable lie seeing that Daniel had before presented himselfe to the king ver 16. and desired some time to shewe the king his dreame Polan 3. Therefore to meete with this doubt Caluine thinketh that Daniel had not conference before immediately with the king but Arioch fuisse internuntium that Arioch was the messenger betweene them when the king granted him some time But the text is rather to be taken according to the letter vers 16. that Daniel himselfe went and desired the king for Arioch durst not haue mooued any such thing hauing strait charge giuen him to put all the wisemen to death forthwith 4. Vaâ—ablus to helpe the matter readeth in the passiue he said quod repertus est vir that a man was found out c. but the word in the Chalde hashcacath is in the actiue I haue found And yet it had not beene true in the other sense for Daniel was not found but offred and he was not now first knowne or found but he had made himselfe knowne to the king before 5. Polanus maketh this therefore to be his meaning that in this speach he doth gratulari regi c. congratulate with the king and ascribe as vnto his fortune that such a thing had happened But the phrase it selfe I haue found sheweth that he doth attribute somewhat in this matter vnto himselfe 6. Therefore I thinke with Iunius that the meaning of these words I haue found a man is nothing els but incidi in hominem I haue met with the man not that he first found him out but that now he fell vpon him or he came vnto him to bring him to the king so is the word vsed 1. King 22. 20. where Ahab going downe to take possession of Noboths vineyard said to Elias
God 3. by the equitie and iustice of God v. 14. Then followeth the second part of Daniels prayer his deprecation and earnest petition wherein he prayeth for two things 1. that the Lord would turne his wrath from them 2. that he would returne and shewe his gracious fauour toward Ierusalem The first petition is enforced by these arguments 1. from the example of their deliuerance out of Egypt 2. by the effects thereof the renowne and praise which the Lord had obtained thereby 3. from the confession of their sinne 4. from Gods righteousnesse which must be vnderstood in keeping and performing his promise 5. from the sequell and euent they were become a reproach vnto their enemies 6. from the interest and propertie which God had in Ierusalem he calleth it his citie v. 16. The other petition that the Lord would shewe his fauour is amplified by these reasons 1. because it is his Sanctuarie 2. from the miserie and desolation thereof it lyeth wast and therefore was to be pitied 3. from the cause for the Lord the Messiahs sake 4. from the qualitie and condition of the people and citie they were the Church of God his name was called vpon among them 5. from the opposition betweene their worthines which they disclaymed and the Lords mercies which they onely relyed vpon 6. from the end he asketh that Gods name thereby might be set forth for thine owne sake O God Quest. 8. How Daniel prayeth for the deliuerance of the people seeing it was certainely promised after 70. yeares Daniel doth not pray so earnestly knowing the time prefixed of the 70. yeares to be expired as doubting of the fulfilling and accomplishment of the prophesie for he beeing not onely a faithfull man but a Prophet himselfe made no doubt but that God beeing most constant in not changing and most powerfull in performing what he hath decreed would accordingly remember his people These reasons then may be rendred why Daniel prayeth notwithstanding he was assured of the certaintie of this prophesie 1. Theodoret saith timens Daniel ne peccata Iudaeorum diuinis promissis obstarent preces apud Deum multiplicavit Daniel fearing least the sinnes of the Iewes might hinder the diuine promises doth multiplie his prayers before God c. The promises as likewise the comminations of God are of two sorts some are absolute which shall most surely come to passe such was the promise of the comming of the Messiah some are conditionall as was the promise that the seede of Abraham should inherite Canaan for euer which was vpon condition of their obedience Such was the commination threatned against Niniueh conditionall vnlesse they did repent and Daniel as Theodoret thinketh might take this promise of deliuerance after 70. yeares to be conditional and might feare least the sinnes of the people should hinder it 2. Hierome giueth this satisfaction Daniel prayeth not as incredulous sed vt quod Deus per suam promiserat clementiam per ipsius preces impleret but that what God had promised by his clemencie might be fulfilled through his prayers c. his meaning is this that as God had appointed the deliuerance of his people so also he had ordained the meanes that it should be obtayned by earnest prayers and supplications of his seruants for both of these doe fall vnder the diuine ordination res suus modus the thing it selfe and the manner and meanes thereof Lyran. So although God haue certainely preordained the saluation of the elect yet they must walke in the way which God hath appointed and vse the meanes to further their saluation 3. Lyranus addeth further Daniel also prayeth to this end vt ostenderet se gratum Deo de promissione prius facta to shewe his thankfulnes to God for so gracious a promise of their deliuerance alreadie made Quest. 9. Of the properties required in the prayers of the faithfull obserued here in Daniels prayer v. 20. 1. In that Daniel doth prostrate himselfe before the Lord humbly confessing his sinne it teacheth vs that our prayers must proceed from humility and contrition of heart therfore was the prayer of the Publican accepted but the proud Pharisies reiected because the one prayed in humilitie the other was puffed vp in pride 2. in that he did speake in his prayer therein is shewed that although God doe knowe our hearts and thoughts and in that regard needeth not to be informed by any voice yet he will haue vs by speach in our prayer to open our minds quo magis pietas nostra inardescat that our pietie and deuotion thereby may be kindled the more Oecolamp 3. Daniel perseuered in prayer he continued his prayer from morning to euening vnto the time of the euening sacrifice Oecolamp 4. he prayeth in charitie not for himselfe onely but for all the people of God So if we will haue our prayers to be heard we must offer them vp in loue as our Sauiour saith Mark 11. 25. when yee shall stand and pray forgiue if ye haue any thing against any man 5. Daniel prayeth in faith presenting his prayers before God onely before whom and not before any creatures we must prostrate our selues Bulling Quest. 10. Of the apparition of the Angel Gabriel v. 21. 1. He is called the man Gabriel beeing described by his name and the forme wherein he appeared some thinke he is called a man à virtute of his strength gloss interlin but it is rather to be referred vnto the shape wherein he appeared Polan 2. This Angel onely in the canonicall Scriptures is found expressed by â—ame As for the name Michael it is giuen vnto Christ who is the Lord Iehouah and is not the name of a created Angel as some learned Hebrewes also affirme H. Br. in Daniel And this may be the reason hereof why Gabriel onely is named of the Angels because he was the messenger and minister of the incarnation of that great Angel of the couenant who should be named and haue his conuersation among men 3. This Angel Gabriel was he that was sent vnto Zacharie and to the Virgin Marie to shewe the fulfilling and accomplishment of this prophesie H. Br. 4. And in that he saith whom I had seene in the vision before that is the vision set forth in the 8. cap. which was expounded vnto Daniel by the Angel Gabriel c. 8. 16. it maketh much for the confirmation of Daniel that hauing experience alreadie of the faithfulnesse of this holy messenger he should now be out of doubt Polan 5. He is said to come flying to signifie the diligence and readinesse of these holy spirits in executing the will of God and though the Angels are spirits and neither haue bodies or wings of their owne yet it is like that as the Angel here appeared in an humane shape so also he might seeme to come flying with winges Oecolamp Hugo Quest. 11. How Daniel discerned this to be a good Angel 1. Some by these fiue things would haue the apparition of good
loue I were nothing Pintus 3. But there are some which are the faithfull seruants and true Prophets of God who haue both the gift of Prophesie with the vnderstanding therof and are also in Gods fauour and in the state of grace such an one was Daniel Quest. 4 v. 1. Why Daniel maketh mention of his name Belteshazzar What the meaning of this name is is shewed before c. 1. quest 28. But Daniel nameth himselfe here Belteshazzar for these cause 1. voluit hoc vaticinium celebre esse per omnes nationes he would haue this prophesie famous among all nations where he was knowne rather by the name of Belteshazzar then by the name of Daniel Calvin 2. by this meanes though he were called by a strange name yet he would make it knowne se non alienum esse à populo Dei that he was not enstranged from the people of God but continued still in their communion 3. And hereby also Daniel intimateth that he was the same man vnto whom the former visions were shewed and the vnderstanding of secret things and so by this meanes this vision was receiued with greater credit and authoritie Polan Quest. 5. v. 2. Why Daniel was so long in heauines 1. Theodoret thinketh this was one cause thereof because all of the Iewes hauing libertie to returne yet many of them beeing in loue with the pleasures of Babylon neglect◠in patriam reditu tanto beneficio vti noluerunt neglecting to returne into their countrey would not vse so great a benefit But if this had beene the cause Daniel would not haue deferred the time of mourning so long for this backewardnesse of the people was knowne in the 1. yeare of Cyrus when the people had licence to returne 2. An other cause of Daniels mourning is supposed to haue beene the remembrance and consideration of so many heauie things as were foreshewed him in time to come to befall his people 3. As also because it was reuealed vnto him to what blindnesse and obstinacie his people should growe as to put to death the Messiah Perer. But if either of these had beene the cause Daniel would not haue put off his mourning so long for the first was signified vnto him in the 3. of Balthazar c. 8. and the other in the 1. of Darius c. 9. But this mourning of Daniel was in the 3. yeare of Cyrus two yeares after 4. Therefore this indeede was the cause the people which were returned had begunne to reedifie the Temple and presently they were hindred by Cambyses Cyrus beeing occupied in warres abroad this hard newes came to Daniel in Persia and therefore he mourneth entreating the Lord that the businesse might goe forward Iun. Polan Oecolampad Pellic. with others Quest. 6. Of the time that Daniel mourned which was three weekes of dayes 1. This is added of dayes by way of distinction because in the former chapter he had spoken of weekes of yeares Polan 2. Some thinke he mourned 3. weeks to signifie the Trinitie gloss interlin but that is too curious 3. Some because the people hauing leaue to returne in the first of Cyrus had deferred their iourney vntill this 3. yeare and therefore Daniel mourneth 3. weeks for euerie yeare a weeke least this negligence should haue beene layd vnto the peoples charge Hugo but this is contrarie to the storie Ezra 2. where it is declared that they beganne to build the Temple in the second yeare therefore they did not put off their returne vnto the third yeare 4. Further Hugo hath an other conceit that as Daniel fasted 21. dayes before the Angel appeared which represented Christ so the Church hath the like vse to fast 21. dayes before the aduent But such superstitious customes are not grounded vpon either precept or example in Scripture superstition was the mother and founder of such inuentions 5. This then was the cause Daniel herein sheweth his constancie not that sorrowe is valued before God by the length of time but Daniel continueth in fasting and prayer expecting still some comfortable answer from God he therefore giueth not ouer vntill he sawe that the Lord graciously inclined vnto his prayer Iun. 6. And in that he fasted 21. dayes in the 1. moneth the 1. day which was the newe moone which they were commanded by the lawe to keepe with reioycing seemeth to be excepted Iun. 7. And whereas within this time they vsed to keepe the Passeouer which was a time also of reioycing it seemeth that in the captiuitie that solemnitie was omitted and so thinketh R. Leui whereupon Theodoret reprooueth the Iewes in his time who vsed to celebrate the Pasch with all the rites and ceremonies thereto belonging wheresoeuer they were whereas by Moses lawe it was onely to be kept in the place which the Lord should chuse Quest. 7. Of Daniels abstinencie v. 3. I ate no pleasant bread In the Hebrewe it is called bread of desries which Theodoret taketh to haue beene common bread because it was desired of all but it rather signifieth some fine pleasant bread such as whitebread or manchet is to browne Vatab. for afterward he speaketh of wine which is a pleasant and principall drinke from the which also Daniel abstained it is not like that for 3. weekes he did eat no bread at all 2. Now in that Daniel the space of 3. weekes refrained the drinking of wine and eating of pleasant bread or meate it seemeth that before he vsed them so that Daniels abstinencie when he did chuse at the first to be fedde onely with bread made of pulse c. 1. seemeth only to haue beene for a time which some thinke was for that he was now in yeares and therefore it was not fit he should vse such a sparing and course diet as he did before or now he was at his owne finding and needed not to be forced to eat any meate that was polluted but might prouide such as he thought best himselfe Lyran. Perer. But this rather was the cause as M. Calvin well noteth that now there was not the like danger as then in eating delicate meates for then they were vsed as baits to corrupt Daniel and winne him from his faith and religion But afterward Daniel elapsus è Diaboli Regis insidijs hauing escaped the snares of Sathan and of the king vseth greater libertie Quest. 8. Of the custome and vse of anointing which Daniel also forbeareth Hierome here writeth that the Persians in stead of bathes vsed to anoint themselues ye◠to besmeare themselues all ouer with ointment as Plinie writeth lib. 13. c. 1. which they did both to defend themselues from the intemperat heat and to keep their bodies in health Lyran. this custome of anointing was verie auncient Plinie in the same place saith it was not in vse in the time of the Troiane warte But that is not so for Diodorus Siculus lib. 2. c. 1. reporteth how a king of Egypt called Miridies allowed vnto his wife for ointment and other ornaments of her bodie
kings not king L. S. of Persia. 14 Now I am come to shew thee what shall befall thy people in the latter or ensuing I. not last L. daies for yet the vision is for many daies not of these daies I. daies put absolutely without any other addition signifie many 15 And when he spake these words vnto me I set my face toward the ground and held my tongue 16 And behold as the similitude of man of the sonnes of men H. touched vpon H. my lips then opened I my mouth and spake and said to him that stood before me O my Lord by the vision my sorrowes are returned I. G. not my ioynts are turned out of their place L. V. B. or my inward parts are turned S. the word tzir signifieth sorrow anguish and I haue reteined no strength 17 For how can the seruant of that my Lord talke with that my Lord A. P. better then how can this seruant of my Lord talke with that my Lord. I. or how can the seruant of this my Lord talke with this my Lord. V. Pol. or how can the seruant of this my Lord talke with my Lord beeing such an one B. G. the demonstrative zeh that or yonder is in both places ioyned with adonai Lord see more qu. 17. following for as for me there remained no strength to me neither is there breath L. S. B. G. spirit V. the soule I. A. the first rather left in me 18 Then there came againe added H. and touched me as the appearance of a man and strengthened me 19 And said O man much desired peace be vnto thee be strong and be of good courage be strong be strong H. and when he had spoken vnto me I was strengthened and said Let my Lord speake for thou hast strengthened me 20 Then said he Knowest thou wherefore I am come vnto thee for now I will returne to fight against the Prince of Persia and as soone as I goe forth am going forth H. the Prince of Grecia shall come commeth H. not is come L. S. 22 But I will shew thee that which is expressed decreed G. appointed S. in the Scripture of truth and there is none that holdeth confirmeth himselfe H. with me in these things but Michael your Prince 3. The questions and doubts discussed 1. Quest. Of the excellencie of this vision reuealed in this Chapter and the two next vnto Daniel This vision which Lyranus counteth the ninth from the beginning of this booke c. 2. but indeede it is but the fourth vision which Daniel properly had beginning at the 7. chapter It is a most worthie and excellent vision in diuers respects 1. because of the preparation Daniel fasted and humbled himselfe 3. weekes of daies before this vision was shewed vnto him 2. The reuealer of this vision was the chiefe of the Angels euen Christ himselfe as is further shewed qu. 12. following who appeared not in the ordinarie shape of a man but in a glorious manner his bodie was as the Chrysolite and his face like lightning c. v. 6. Perer. 3. Whereas other visions were darke and obscure this vision is plaine and manifest and therefore it is said the word is true or proper not figuratiue H. B. 4. This vision is continued and contained in these three last chapters which was all one vision so were not any of the other so long continued and produced Iun. Polan 5. It is saide the time was long when these things should be fulfilled many yeares after some read and the power and force is great for the word is tzaba which signifieth an armie and so some of the Rabbins vnderstand here an armie of Angels which appeared to Daniel but the first seemeth to be the better sense Iun. Polan Some thinke that this was a long prophesie the accomplishment whereof is extended vnto the ende of the world Bulling Perer. But though in the last chapter mention be made by occasion of the resurrection yet this prophesie was properly fulfilled before the times of the Messiah though typically it may be applied to the times succeeding as concerning the perfection of Antichrist prefigured by Antiochus and other accidents which did befall the Church of Christ. 2. Quest. How the third yeare of Cyrus is here to be vnderstood 1. Some Greeke copies here for the third yeare doe read the first yeare of Cyrus the occasion of which error Theodoret thinketh to be this because it is said c. 1. 21. that Daniel was vnto the first yeare of Cyrus which doubt Theodoret thus taketh away because in the originall it is saide vnto one yeare of Cyrus not to the first But it is euident that in the Hebrew phrase one is taken for the first the solution then is this that Daniel continued in authoritie with the Babylonian kings and ministred vnto them as long as that Monarchie continued and then he serued Cyrus and Darius Lyran. Perer. Polan 2. This third yeeare of Cyrus some vnderstand to be the 4. yeare from the solution of the captiuitie first Darius raigned one yeare and died in the beginning of the next and then Cyrus succeeded But Cyrus and Darius raigned together because it is said c. 1. 21. that Dael was vnto the first of Cyrus which was in the first of Darius also for otherwise he should be omitted with whom Daniel was in great grace 3. The better opinion is that Cyrus in the verie first yeare when Babylon was taken gaue the Iewes libertie to returne in the second yeare they beganne to build and were the same yeare hindred and in the beginning of the third yeare this vision was reuealed vnto Daniel 4. This was the third and last yeare of Cyrus raigne ouer the Persian Monarchie who raigned 30. yeares in all and in the 28. yeare of his raigne ouer Persia he tooke Babylon Polan Pellican he did not raigne 30. after the taking of Babylon as M. Liuely Pererius with others thinke Quest. 3. Of Daniels vnderstanding of this vision Here is to be considered a threefold distinction of those which haue visions 1. Some haue visions but they vnderstand them not such were Pharaoh Nebuchadnezzar and Balthazar and of these Gregorie saith cum aliquid ostenditur intellectus non tribuitur prophetia minime est when any thing is shewed and vnderstanding not giuen it is no prophesie neither are they Prophets to whom such things are shewed c. And Augustine saith magis Ioseph Propheta fuit qui intellexit c. Ioseph was rather a Prophet who vnderstood the dreame then Pharaoh which had it and vnderstood not 2. Some there are which may vnderstand in some sort and haue the gift of prophesying and yet not be in the state of grace such an one was Balaam who vttered most cleare prophesies of things to come And that the gift of prophesie may be separated from the grace of God and charitie the Apostle sheweth 1. Cor. 13. 2. If I had the gift of prophesie c. and had no