Commentary on Daniel

Quest. 1. verse. 1. How the second year is to be counted wherein Nebuchadnezzar had this dream.

1. Theodoret thinketh that it was the second year from the beginning of his reign: but that cannot be, for Nebuchadnezzar's reign began in part of the 3. and 4. year of Jehoiakim, cap. 1. 1. and Ierem. 25. 1. and 3. years after that were appointed for Daniel's education, c. 1. 5. while those 3. years were expired, there was no proof or trial had of Daniel's wisdom; therefore it cannot be, that the story in the first chapter is set down by way of recapitulation, as Theodoret thinketh: for till the three years were past, they were not brought before the king.

2. Some think that this was the second year of Nebuchadnezzar's reign by himself alone, who also reigned after a sort with his father, who also was called by the same name: Calvin. Geneuens. But this cannot stand, because the first year of Nebuchadnezzar his sole reign was in the 3. and 4. reign of Jehoiakim. Ierem. 25. 1. after which three years must be counted for Daniel's education: this then could not be the second year of his reign alone.

3. Some understand here two Nebuchadnezzar's, the father mentioned before, cap. 1. 1. and his son, brother to Evil-merodach, who being the younger was preferred before the other, and the Elder because of his wickedness was put by the government, ex Lyranus. so also Emmanuel Sa. But this Nebuchadnezzar could not be son to Nebuchadnezzar the great, and brother to Evil-merodach, for the Lord had given the kingdoms of the earth, but unto Nebuchadnezzar, and his son: that is Evil-merodach, and his sons son, which was Balthazar the son of Evil-merodach: but if there were a Nebuchadnezzar brother to Evil-merodach, then should there be three beside Nebuchadnezzar the great, and not two only as Jeremiah saith: there were indeed two Nebuchadnezzar's, one called Nebuchadnezzar priseus, the ancient, the other Nebuchadnezzar magnus, the great: who began his reign the same year Daniel went into captivity, in the 3. and 4. year of Jehoiakim.

4. The usual interpretation is, that it must be understood of the second year of Nebuchadnezzar's absolute Monarchy, after the subduing of Egypt: so Josephus lib. 10. cap. 11. of the same opinion is Jerome, and of the later writers, Lyranus, Hugo Cardi, who thinketh it was the 26. year of his whole reign, and the second of his Monarchy, Peter. also Pintus, Bullinger, Pelican, are of the same opinion: But this cannot stand: for Nebuchadnezzar conquered Tyrus, before he subdued Egypt: for Egypt is given him for his wages for his service against Tyrus, Ierem. 24. 18. 19. but Daniel was famous for his wisdom, (which was not known till he had expounded Nebuchadnezzar's dream) before Tyrus was destroyed: for he is celebrated for his piety, and therein joined with Noah and Job, Esek. 14. and for his wisdom, Esek. 28. 3. And then immeadiately in that chapter followeth the prophesy of the destruction of Tyrus.

5. Wherefore this second year must be counted from the time when Daniel first stood before the king: in the second year then of his service and ministry, Nebuchadnezzar had this dream: but where it is added, in the reign of Nebuchadnezzar, these words are not to be joined with the former, in the second year, as appeareth by the Hebrew distinction, rebiah, set over the word shetaim, second: this then happened in the reign of Nebuchadnezzar, which is mentioned by way of distinction, because in the last words of the former chapter, it is said that Daniel was to the first year of King Cyrus; least any should think that this was done in the second year of Cyrus, direct mention is made of the reign of Nebuchadnezzar. Inn. Polan. Pappus.

Quest. 2. What Nebuchadnezzar this was, and whence he was so called.

1. Some think, as is touched in the former question, that this was the son of Nebuchadnezzar the great, brother to Evil-merodach: but it is before shown that there were but two kings of this name, Nebuchadnezzar called priscus, the ancient, and Nebuchadnezzar called magnus, the great: of these two Josephus maketh mention, the first reigned 21. years, the second 43. years after his computation: then after him succeeded, not another Nebuchadnezzar (which Pintus thinketh, but without any ground, to have been a general name to all the kings of Chaldea, as Caesar was to the Roman Emperors) but his son Evil-merodach, whom Josephus calleth Abilamarodachus: This Nebuchadnezzar then here mentioned, was he which was surnamed the great. 2. Some think, that there was a third Nebuchadnezzar held to be the son of Cyrus, in whose time fell out the history of Holofernes and Judith, Lyranus. but it is evident in Scripture that no kings of the Persians, but only of the Chaldeans were called by that name. 3. Concerning the notation of Nebuchadnezzar's name, Lyranus hath this narration, that he ws so called of this event: being a child he was cast out, and suckled by a she-goat under a tree, in the which sat an owl, which a certain leper passing by wondered at, to see an owl set there in the day, and by that occasion looking about he espied the child, which he caused to be nursed and brought up. So of these three is the name compounded, of Nabu which in that language signifieth an owl, and chodo a goat, and nosor a leper: But this seemeth to be a fabulous narration: for whereas Nebuchadnezzar the great is imagined to have been so called upon this occasion, that is not like, because his father was called by that name before him.

Quest. 3. verse. 1. Why he is said to have dreamed dreams.

1. Though he dreamed here but once, and in respect of the time had but one dream, yet it is called in the plural cholmoth, dreams, not somnium, a dream (as the Latin translator interpreteth) because many matters were contained in this dream: it was somnium multiplex, one dream, yet consisting of many parts, Inn. Polan. 2. As also, because in that one image, which he saw, there were diverse metals, which were types and representations of diverse Monarchies, one succeeding another, Pappus. so that this dream was diverse, both in respect of the matter and object thereof, and the diverse interpretation and signification of the same.

4. Quest. What manner of dream this was which Nebuchadnezzar had.

1. Dreams are either natural, which the mind causeth of it self, but upon some occasion or beginning either external or internal, or they are somnia immissa, dreams which the mind of it self procureth not, but are sent and wrought upon it by some other power: and they are of two sorts, either 〈 in non-Latin alphabet 〉 , sent of God, or 〈 in non-Latin alphabet 〉 , sent of evil spirits.

2. Divine dreams are such as God offereth to the mind, and sometime such dreams are shown to the faithful, as to Jacob, Joseph, Daniel; sometime to those which were not of the people of God, as to Abimelech, Gen. 20. Laban. Gen. 31. Pharaoh. Gen. 41.

3. Divine dreams are all 〈 in non-Latin alphabet 〉 , that is containing some divination of things hid and secret, and afterward to come to pass, and they are of two sorts, nuda 〈 in non-Latin alphabet 〉 , naked visions, simply and plainly expressing the meaning, scope and purpose of the dream, as that was which was shown to Joseph concerning Marie, how he should dispose of her, Matth. 1. or else they are 〈 in non-Latin alphabet 〉 , mystical dreams, folded up in types and figures, which cannot be understood without some signification: such was Pharaohs dreams of the 7. fat and lean kine, and of the 7. full and 7. thin and lank cares, Gen. 41.

4. This dream which Nebuchadnezzar had, was both a divine dream, and of this last sort, obscure and dark, which could not be understood without an interpreter: for though Nebuchadnezzar's thoughts, who was desirous to know what should come to pass after him, ministered some occasion, yet the cause of this dream they were not; but God's hand was in it, as both may appear by the effect which it wrought, his spirit was sore troubled, verse. 1. As Abimelech also was in a great fear, after he had the vision in his sleep, Gen. 20. and Pharaoh was perplexed after his dream, Gen. 41. Polan. As also Daniel himself telleth the king afterward, verse. 28. that God himself shown the king, what should be in the latter days. Pap.

Quest. 5. Why it pleased God to send this dream upon Nebuchadnezzar.

1. The Lord did it for Nebuchadnezzar's sake, that thereby he might be humbled, and acknowledge the true God of Israel, and thereupon be favorable to his people, whom he held in captivity.

2. It was done also in respect of Daniel, that by this means he might be had in reputation, and so be exalted for the comfort of the Lord's people: as Joseph for the same cause was advanced in Egypt, to be a softer father to his brethren.

3. The use hereof also is general concerning the whole Church of God, that as these four great Monarchies were dissolved by the power of Christ, whose kingdom only is invincible: so God will destroy the mighty kingdoms and potentates of the earth, who shall band themselves against Christ and his Church.

4. God's glory also herein is set forth, to whom belongeth all power, and who knoweth all secrets, Pap. So also Hugo Cardi. vt Daniele interpretante glorificetur Deus, &c. that by Daniel's interpretation God might receive glory, and the captive people comfort.

5. Lyranus addeth another reason: specialis Dei prouidentia circa principes magnos, &c. the special providence of God is over great Princes, because the common wealth dependeth of them, and therefore the Lord doth often reveal unto them things to come, as unto Pharaoh the famine which should follow.

Quest. 6. verse. 1. Of the meaning of these words, and his sleep was upon him.

1. The Latin interpreter readeth his dream fled from him: which reading follow Lyranus. Hu. Car. Pere. Pin. Pap. Pel. but the word shenah here used, signifieth sleep, not a dream: and the preposition ghall, is not from, but upon, or in: Lyranus hereupon taketh occasion to show the cause of the oblivion and forgetfulness of dreams: for oblivion cometh of the commotion and stirring of humors, which is the cause that children and old men are so forgetful, terror autem facit magnam humorum commotionem: and terror maketh a great commotion and stirring of humors, which invaded Nebuchadenezzar here. But this anno • ation hath no good ground here, because as is before shown, the text spenketh not of the passing away of his dream, but of his sleep being still upon him.

2. Some read, his sleep was interrupted, or broken off, Pagnin. or destistuit ipsum, his sleep left him. Vatab. Bullinger. for so the word nihiah of haiah in niphall sometime signifieth, as Dan. 8. 27. but the preposition is ghall, upon, not from: the true reading thenis; his sleep was upon him.

3. Junius giveth this sense, that his sleep was yet upon him, his spirit was troubled in his sleep, when he had this dream: so that he could not sleep quietly, vt ne somnus ipsius tranquillus esset, his very sleep was unquiet: But the troubling of his spirits showeth that he awaked from his dream: as is said of Pharaoh, Gen. 41. 8. that when the morning came, his spirit was troubled, where the same word pagham is used, to be troubled, perplexed.

4. Polanus giveth a contrary sense, that he was somno oppressus, in a sound sleep, lying astonished, as if he were dead: but the troubling of his spirits argueth some interruption and discontinuing of his sleep.

5. I rather therefore here approve Calvin's judgment, quod attonitus iterum dor • i • rit &c. that being amazed and astonished with this dream, he fell asleep again: whereupon came the forgetfulness of his former dream: so also Geneuens. he was so heavy with sleep, that he began to sleep again.

Quest. 7. Of the four kinds of wisemen whom the king sendeth for.

1. The first are called chartummim, which Jerome translateth harialos, qui verbis rem peragunt, which do all with words: so the Septuagint read, 〈 in non-Latin alphabet 〉 , cuchanters: Hugo Cardi. saith they were such, qui per sacrificia & aras, &c. which by sacrifices, and altars did require the answer of their doubts of spirits. so also gloss, ordina, and Lyranus. These enchanters took their beginning from Zoroastres the king of the Bactrians, who only of all men is said to have laughed as soon as he was borne, Pin. ex Plin. but these chartummim, were rather their wise men, or Magi, which were as their Philosophers, yet mingled the study of natural things with damnable arts: Iun. Ibn Ezra saith they were the Magi or wisemen: they were such as professed hid and curious learning, called among the Chaldeans, chartummim, as the Hebrews called their doctors, and learned men, Scribes: The old Latin translation, (as Jerome saith) called them Sophistas, wisemen.

2. The second sort are ashaphim: which are usually translated Magi, qui de singuli • philosophantur, which take upon them to give the reason of anything: Hier. Pere. Hu. Car. Pelican. These which professed art Magicke Origen thinketh to have had their beginning from Balaam: Pin. R. Abraham thinketh, that by this word are understood Medici, physicians, which by the inspection of the vtine, or feeling of the pulse, do give conjecture of the state of the body: but the king had no occasion here to use his physicians: this was no natural accident, but a supernatural work: Some would derive it of the Hebrew word nashaph, signifying inspiration: but it seemeth rather to be a strange word, being only read here in Daniel. Therefore R. David Kimhi better taketh them for Astrologers: and the word signifieth such as observe the heavens crepusculo, in the twilight: whom Plin. calleth Hesiophantas, for Rekiophantas, that is, observers of the element or sky. Iun. in Daniel.

3. The third sort is mecashphim, which Calvin professeth is not certainly known, what it signifieth, because the names together with the things are out of use: cum res ipsa sepulta sit, quis distinguet inter voces, seeing the thing it self is buried, who can distinguish between the words: the Septuagint call them 〈 in non-Latin alphabet 〉 , the Latin maleficos, sorcerers, witches, doers of mischief. Jerome describeth them, qui sanguine & victimis viuntur, which use blood, and sacrifices, and consult with the dead: these had Cham for their founder: Pin. so Hugo Cardi. Pint. Pelli. but they are better understood to be praestigiatores, counterfetters, deluders of the sense, iuglets, which do cast as it were a mist before the eyes, and deceive the sense: such as were the Egyptian sorcerers, which made counterfeit serpents: which delude the external sense, as phrantike persons are terrified with inward phantasies, which rise of a distempered brain, Polan. Inn. And they themselves also are deluded and deceived with fantastical visions of Satan, & sic. auersis sensibus aliqua illis occulta reuelantur, and while their sense is held, turned aside, or otherwise occupied, certain secret things are revealed unto them. Lyranus.

4. The fourth sort, are called chaslim, the Chaldeans: Some take this for the general n • me comprehending all other diuiners whatsoever in Babylon, Iun. and therefore they are all afterward called Chaldeans, v. 4. Calvin. Pererius thinketh that these called Chaldeans, being the more principal and excellent of the rest, had conference with the king. These Chaldeans then, though it were a general name of all the inhabitants of Chaldea, yet it was appropriated unto a certain sect and profession of learning among them, which seemed to be more excellent then the rest. Jerome saith, they were called mathematici, Mathematicians: Astrologi, Chaldaeorum Philosophi, they were Astrologians, the Chaldean Philosophers: Gloss. interlin. Strabo saith, that the Chaldeans were, Assyriorum philosophi, the Assyrian Philosophers, lib. Geograph. 16. These took upon them to cast men's natiuities, and by the sight of the stars to foretell things to come: whereupon the three wisemen that came unto Christ by the leading of the star, are held to have been Chaldeans, Gloss. ordinar. and therefore in the time of Hezekiah, the king of Babylon sent to know the reason of the going back of the Sun, 2. Chron. 32. 31. Lyranus. This kind of Astrology is thought to have been invented of Jupiter Belus, as Philo, in lib. de Abrah. Diodorus Siculus thus writeth of them, Chaldaei Babyloniorum antiquissimi eo loco sunt apud Babylonios, quo in Aegypto sacerdotes, the Chaldeans the most ancient of the Babylonians, are in that place among them, as the Priests are among the Egyptians: they are deputed to the service of the gods: they spend their whole life in Philosophy, &c. take upon them to interpret dreams and prodigious thing, and to foretell things to come, &c. they are much addicted to the knowledge of the stars, thereby divining what shall happen to every man in his life: These foretold unto Alexander the death of Darius, the like they foreshowed to Antigonus, Nicanor, Seleucus, &c. All these do make the Chaldeas a certain profession of Philosophers, and Astrologians in Babylon.

8. Quest. Why Daniel was not called and sent for among the rest of the Chaldeans.

1. Osiander thinketh the reason was, because the king did know, that Daniel was not exercised in their Magicall arts: but that is not like, for seeing the king had given order, that they should have been trained up in the learning of the Chaldeans, c. 1. 5. it would have much offended him, if he had known his order had been neglected.

2. It may be therefore that the wise men were afraid to take Daniel with them, least he might have obscured them all by his wisdom: and they being ancient, thought scorn that such a young man should be joined unto them. Perer.

3. The king also might spare Daniel, as having yet had no great trial of his faithfulness, and therefore he would not at the first commit his secrets to a stranger. Calvin.

4. Peretius thinketh that Nebuchadnezzar might have forgotten him in the space of 22. years, for so long it was since Daniel first stood before the king. But that cannot be: for this year wherein Nebuchadnezzar dreamed, was but the second year from the beginning of Daniel's ministie and service in the Court, as is before shown, Quest. 1. upon this chapter.

5. But herein chiefly we are to acknowledge God's providence, who so disposed, that Daniel should not be admitted, neither before, nor together with the Chaldeans. If he had been called first, the Magicians might have said, that they could have interpreted the dream, if they had been called. If he had come with them, and expounded the dream, the Chaldeans would have ascribed it to their own skill; and so the ignorance and folly of them should not have so manifestly appeared. Polan.

6. And further God to this ende would not have Daniel present with the rest, to signify that he would not have the professors of the truth, matched or mingled with the assemblies of liars and hypocrites. Polan.

9. Quest. v. 4. Of the Aramites language, whether it differ from the Hebrew▪ and be all one with the Chaldee.

v. 14. Then spake the Chaldeans to the King in the Aramites language. 1. Jerome by this argument confuteth the opinion of Philo, who taketh the Hebrew and Chaldee language for all one; because Daniel then needed not to have learned the Chaldean tongue, c. 1. 5. And further that they differed, it is manifest by that speech of Eliakim to Rabshakeh, Speak to thy s • ruants in the Aramites language, for we understand it, and talk not with us in the Jews tongue: So the Lord threateneth by his Prophet, that he will bring a nation upon them, whose language they understand not, meaning the Chaldeans.

2. Now although the ancient and pure Hebrew tongue differ much from the Chaldee, yet after the captivity the usual language of the Jews did borrow much of the Chaldee tongue, by reason of their long captivity among them: and was compounded partly of the Chaldee, partly of the Hebrew, from their return from Babylon, until the days of out blessed Saviors being in the flesh. Perer.

3. But concerning the Syrian tongue, some take it and the Chaldee for all one, Osiander. some think that they differed only as the tongue of the learned and unlearned, Lyranus. that the Syriac was held to be the more eloquent tongue, Genevens. some think the Chaldean and Babylonian tongue was when called the Syrian or Aramites language, because Chaldea was counted part of Syria, Iun. And it seemeth that in times past there was small difference between them, though now the ancient Chaldee tongue, wherein part of Ezra and Daniel is written, be far diverse both in character and sound from the Syrian tongue, wherein the learned Jews write and speak at this day: see more hereof, Quest. 25. c. 1.

10. Quest. Why the Chaldeans speak in the Aramites language.

From the beginning of this book unto the 4. v. of this chapter, all is written in the Hebrew words and characters: from this place to the ende of the 7. chap. the Prophet useth Chaldee words, but Hebrew charactrs: and then the rest of the book followeth in the Hebrew tongue and writing, as before: now the reasons why these Chaldeans use the Aramites language, were these. 1. These wise men were of diverse countries, and so of diverse languages: therefore they spake in the Syrian or Chaldee tongue, which was known and understood of all. Perer. 2. Some think they used it, as the more eloquent tongue, Genevens. 3. Or because it was the language which the king used, Perer. 4. Or rather the Syrian was the Babylonian tongue, which in that respect, was fittest for them to use. 5. And the Lord hereby so disposed, that the knowledge of these things should be manifest unto the Chaldeans, that even they might be convinced of the truth out of their own acts and records: which also was the cause, for the more credit of this history among the Chaldeans, that Daniel setteth it down in the very same language wherein it was acted. Polan.

11. Quest. v. 8. Why the King saith, They would gain or redeem time.

1. It is the third interrogation or question, which the king propoundeth unto them: the first was cum simplici denuntiatione, v. 3. with •• simple prolation and propounding of his dream: the second, v. 5. cum forti comminatione, & praemij promissione, with a vehernent commination and threatening, with promise also of reward: the third, v. 9. cum falsi suspicione, with a suspicion of falsehood, &c. You have prepared lying and corrupt words.

2. By gaining or redeeming of time, is understood occasionem, quaerere evadendi pericula, to seek occasion to escape the danger: as the Apostle saith, Eph. 5. 16. Redeeming the time, for the days are evil: as travelers that fall into foul weather do watch their times and opportunities, how to escape it, and so to go on in their journey, Pintus: some understand by time, spatium vita, the term of their life, which they desired to be prolonged, Gloss. Lyranus. but it is more fitly referred to the interpretation of the dream, which they would have shifted off, and so quarebant dilationem temporis, they sought to prolong the time, that some other thing falling between, the king might forget to urge that matter, Osiander, & sic daretur effugiendi ecoasio, and so they might have occasion to escape, and avoid the danger.

3. But the kings conjecture is not good, that they which do not presently make answer to the king, do it to gain time, and so to delude the king: for there may be diverse and different causes of suspending ones answer; as cū officium pi • tatis & charitatis vetat, when as the office of piety or charity enjoineth silence, as the Martyrs, which were urged to bewray their fellows, would not make direct answer, Iun. lection. in Daniel.

4. But the kings other argument is good, which he urgeth against these wisemen and Chaldeans, v. 9. Tell me the dream, that I may know if you can declare me the interpretation thereof. The argument is this framed, They which can give the interpretation of a dream, can find out the dream it self: for the one is of a divine instinct as well as the other: And to God nothing is hid, he can as well tell what the dream was, as open the meaning of it: But ye cannot tell me my dream: therefore neither can you interpret it though you knew it: you are then but impostors and deceivers. Polan. But Osiander collecteth otherwise, non rest argumentabatur rex, &c. the king reasoned not well: as though it were all one, somnia divinare & interpretari, to divine what the dream was, and to interpret it. But I rather herein consent to Pererius, recte redarguit eos Rex, the king doth with good right reprove them: for if they could not tell the dream, which was now in act, how could they have told of things to come by that dream, quae nunquam actu fuerunt, &c. which never were in act, &c. Indeed if it belonged unto human skill and conjecture to interpret divine dreams, it were possible to do the one and not the other; as Physicians can interpret natural dreams: but what the dream was, if it be not declared, they cannot guess: and the reason hereof is, because human skill and art is finite, and hath certain limits and bounds: but seeing it proceedeth of a divine instinct to interpret divine dreams, by the same instinct, which is not limited, he taht can do the one, can the other also.

12. Quest. v. 10. Of the Chaldeans answer unto the King.

The Chaldeans and wise men do seem modestly to excuse themselves by these 5. arguments: 1. From the impotency and weakness of man's nature, v. 10. There is no man upon earth, that can declare the kings matter: they thus reason, That which is in no man's power to declare, the king ought not to inquire of any: but to tell a dream that is forgotten, is in no man's power to do.

2. Ab exemplo, from the example of other kings: never any asked any such thing of any Chaldean; and therefore it beseemed not the king to propound that question, which never any did before.

3. From the quality of the thing: it was a rare and precious thing which the king demanded, exceeding the wit of man.

4. A comparatione, from the comparison with others: there is none else that can declare it: they dare undertake to do as much as another.

5. A causa efficiente sola, from the sole efficient cause, which is God, who only can declare such secrets: whose habitation is not in the flesh, that they might confer with him.

13. Quest. Of the impostures and falsehoods in the answer of the Chaldeans.

1. They promise and undertake to expound the dream, if they did know it, v. 4. but the king afterward by experience found the contrary, c. 4. 4. for though he told them his dream, yet could they not expound it. Perer.

2. They say none else living could tell the dream: whereas Daniel was then living, and afterward did both show the dream, and the interpretation of it. Bulling.

3. They superstitiously affirm a multitude of gods, saying, Except the gods: so they ignorantly worshipped many gods. Polan.

4. They deny God's providence, as though he had nothing to do here with mortallmen that live in the flesh. Bulling.

5. They seem to affirm, that man can know nothing of God, unless he cohabited in the flesh with them. Polan.

6. They also deny the incarnation of God: Whose dwelling (say they) is not in the flesh: wherein they bewray their ignorance and misbeleefe. Bulling.

14. Quest. What the Chaldeans mean in these words, Except the gods whose dwelling is not in the flesh.

1. Although they erred in holding a multitude of gods, yet herein they were right, that God only had the knowledge of things to come: Pint. Some think that by gods, here they understand not only the superior gods, but the Angels also, who might know and understand their dreams, which being in a material and corporal object, are comprehensible of the Angelical power: Perer. But it seemeth rather that these Magicians, who were not ignorant of the power of spirits, with whom they had familiarity, and now they failed them, do mean hereby the superior divine power only. Indeed natural dreams being certain corporal affections and qualities, spirits may find out; but divine dreams are of a spiritual nature, and are wrought by the act of the understanding, which is not known unto the spirits: and beside, divine dreams have a signification of things to come, which are manifest only unto God.

2. Concerning the cohabiting or being present of the gods with flesh, that is, with mortal men, the Gentiles had diverse opinions. 1. The Epicures thought, that the gods, nihil extra se agents, &c. did nothing at all in the world without themselves, neither were occupied in doing anything, but made them idle gods doing nothing. 2. The Peripatetikes following Aristotle, did make the gods only to have their dwelling in the heavens, and to be occupied in the motion of the celestial orbs, but had nothing to do, cum rebus sublunaribus, with things done under the Moon. 3. The Platonists and Stoics placed the gods only in heaven, but they held that there were otehr spirits good and bad in the air, which did converse with men: and that the gods immediately had nothing to do with men, but per daemones tanquam internuntios, by the spirits, which were as messengers coming between God and man. 4. Wherein they diversely erred; 1. in making many gods: 2. in holding that God did nothing in the earth, but by the mediation of such spirits: 3. and that some spirits were good, some evil by nature: whereas the Angels were all created good in the beginning, but some fell through their pride, and were cast down to hell.

5. But concerning the conversing of Angels with men, the truth is this, that both good Angels (whose chief employment is in giving attendance upon God in the heavens) yet sometime have appeared unto men, as unto Abraham, Lot, laakob: the evil Angels also more often do intermeddle with human affairs, for the probation and trial of men, and to their own just condemnation: whereof there are two notable experiments; the one is, in those which are called energumeni, possessed or bestraughted: some such being very idiots, unlearned, and unlettered men, have spoken Hebrew, Greek, Latin, and disputed of profound questions in Philosophy, and Divinity: the other experiment is in the Magicians themselves, which work by such spirits, and effect strange things, as in counterfeiting the shapes of beasts, in causing images to move and speak, in telling strange things done far off in remote countries: these strange works either to ascribe to melancholy, as some Physicians do, or to the operation of the stars, as Astrologers, est perquam ineruditum & insulsum, &c. it is both an unlearned and unsavory shift: and to deny these former experiments, extremae impudentiae & contumaciae videtur, it seemeth to be extreme boldness and contumacy: therefore these strange things must of necessity be referred to the operation of spirits, &c. Perer. lib. 2. in Daniel. in v. 10. c. 2.

15. Quest. v. 12. Of the Kings rash sentence in commanding all the wise men of Babel to be slain.

1. Though by the law of God these Sorceres and Soothsayers had deserved worthily to die, and so in respect of the divine justice, were justly put to death; yet in respect of the King, who looked not unto the Law of God, but followed his own ireful affection, the proceeding was unjust: Polan. beside their devilish profession, it seemeth they were ambitious and insolent, and envious against Daniel, and the rest of the people of God, therefore in respect of themselves their punishment was just. Bulling.

2. Lyranus excuseth the Kings fact, because he had been at great cost in maintaining these Enchanters and Soothsayers: he had raised them to honor, given them great gifts; and now when he requireth some service of them, they are able to say nothing.

3. But yet Nebuchadnezzar was diverse ways faulty in this action: 1. in his rash and inconsiderate sentence, which he pronounced against them in his rage and fury: whereas the sentence of death should proceed with mature deliberation and advice: for like as Saturn the highest of the Planets hath the slowest motion of them all; so Princes which sit in their high thrones of majesty should be most considerate in their actions. And as a musitian doth not presently cut away his strings, if they be out of tune, but doth wind them to and fro, to bring them to a right harmony; so neither should a Prince punish every disorder in the Commonwealth presently with death. Pintus. 2. An other point of injustice is, that he had not yet called all the wise men of Babylon, and yet unheard and uncalled, commandeth them to be slain. 3. It was also unjust for some few men's fault, to take revenge of the whole profession, and so to punish one for an others offense. Osiander.

16. Quest. v. 13. Whether the wise men in deed were slain.

1. Some think, that praeparabantur tantum occidi, they were only prepared and appointed to be slain; not that they were indeed slain, so Lyranus. gloss. interlin. Hugo Car. But the contrary is evident in the text: for the sentence being gone forth, that is proclaimed, and published, it islike some execution followed: otherwise the proclamation should have seemed to be ridiculous, Calvin. And beside seeing Daniel was also sought to be slain, it seemeth, that all they which were in the way, and at hand, and needed not to be sought for, were put to the sword.

2. Wherefore it is certain, that many of these wisemen were smitten with the sword, though the execution of many of them were deferred upon Daniel's offer and undertaking to expound the dream: v. 24. Genev. like as under Ahab and Jehu Baals priests were put to death. And Galerius Maximinus being overcome of Licinius, he caused the Idol Priests to be slain, as impostors, and deceivers. Bulling.

Quest. 17. What office Arioch had, to whom Daniel maketh this motion. verse. 14.

1. R. Shelemo taketh the word tabacaia, for carnifices, executioners, he thinketh that Arioch was set over these, which had the charge to put others to death: but it seemeth, that he had a better office: for he was a chief man about the king, and brought Daniel in to the king. verse. 25.

2. The Septuag. interpret here 〈 in non-Latin alphabet 〉 , the chief cook: but it appertained not to that office, to see execution done upon men.

3. Some call him the kings chief steward, Genevens. but neither is it incident to that office, to oversee the punishment of offenders.

4. The vulgar Latin interpreteth, praefectum militiae, captain of his army: but here was no army levied, or battle proclaimed.

5. Therefore rab tabachim, is better interpreted, praefectus satellitum, the captain of the guard, or high Marshall: such an one was Potiphar unto Pharaoh, Gen. 37. 36. who had the chief charge of the kings prisoners, Gen. 40. 3. Polan. Iun.

Quest. 18. verse. 15. How Daniel was ignorant of the kings decree against the Soothsayers.

1. Some think that Daniel of purpose did forbear to go with the rest, least he might seem ambitiously to have sought honor and reward, which was promised to them, which should interpret the kings dream: gloss. ordinar. but there was no such reward promised, till they appeared before the king: and if Daniel had received any message with the rest of the wise men, he might easily have gessed at the cause of that hard sentence.

2. But it is like that the Chaldeans concealed this matter from Daniel, whereof two reasons may be given, it proceeded, ex inuidia & cupiditate, from their envy and covetousness: Lyranus. their envy, in that they thought great scorn, that so young a man as Daniel, should be called to counsel with the grave sage counsellors, who were in great estimation with the king for their long experience: Iun. their covetousness also herein appeared, that they might have the reward only to themselves: soli ingressi, tanquam soli praemia percepturi: they only went in, that they only might receive the reward, Bulling. they were also ambitious, they were loath that any strangers should be admitted to the kings presence, or any had in reputation but themselves. Iun. annot.

3. But specially this fell out by God's providence, that Daniel being sought for unto death, might by this means be brought forth, and the gift of wisdom in him be made manifest: and that by this means his life should be preserved. Polan.

4. And herein appeareth the malice of the Chaldeans, qui in periculo voluerunt habere consortes, which would have Daniel and his fellows partakers of their punishment, whom they refused to have any part before in the reward. Pelican.

Quest. 19. verse. 19. How this secret was revealed unto Daniel in the night.

1. Some think that this vision was shown unto Daniel by an Angel, because such revelations are usually made by the ministry of Angels: Pintus ex Dyonis. But Daniel acknowledgeth in his thanksgiving, that he received this revelation only from God, and to him only he giveth the praise.

2. And for the manner, Jerome thinketh that it was shown unto him by dream in the night: so also Gloss ordin. somnium regis discit suo insomnio, he learneth the kings dream by his dream: so also Osian, Lyranus. giveth this reason, because the night is fittest for such revelations, the senses being quiet ab exterioribus tumultibus, from all outward tumults: and that the vision in the night is by dream, he would prove by that place, Job. 33. 15. God speaketh, &c. in dreams and visions of the night, when sleep falleth upon men, &c. But this place proveth not, that every night vision is by dream: but that in the night when sleep falleth upon men, the Lord sometime speaketh unto them by dream, sometime by vision.

3. Albertus magnus, as Pintus reporteth his opinion, thinketh that Daniel had this revelation, vigilia noctis, as he watched in the night: and this is the more probable opinion, 1. because it is called a vision: now visions and dreams are distinguished, as the two usual ways, whereby the Lord revealeth himself unto his Prophets, Numb. 12. 6. Polan. 2. Daniel and his three fellows were occupied in prayer while other slept, Pellic. and it seemed as they prayed, that this vision was sent, as he saith, Thou hast shown now the thing that we desired of thee: it is not like that Daniel and the rest being full of care in this so weighty a business, would give themselves to rest; but they awaked, when other slept. So Hugo Card. giveth this as a reason, why this vision came in the night, quod tempus magis orationi competit, because that time is fittest for prayer. 3. And presently after this thing was revealed, 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 sleep. It was then such a vision in the night as Paul had, Act. 16. 9. when a man of Macedonia appeared unto him, and said, Come and help us.

4. Yet this further must be added, that visions come not only by day but by night, and not only when men are awake, but when they sleep: as Daniel saw a dream, and had visions in his head as he lay upon his bed, c. 7. 1. such visions are more then dreams, and differ in respect of the more clear illumination, and evident demonstration of things: such was Solomon's dream wherein he had a vision beside, when actually the gift of wisdom was conferred upon him, 1. king. 3. whereof see c. 1. qu. 51. Yet dreams and visions do differ in nature still (though they may concur together) the one being but a representation of the image and similitude of things, the other a demonstration of the things themselves.

20. Quest. Of the form and order of Daniel's thanksgiving.

Daniel's thanksgiving is of two sorts, either general v. 20. to 23. or special and particular: and either of them consisteth of the proposition containing the doxology or thanksgiving, and the probation thereof. 1. In the general benediction, in the proposition is expressed, who is to be praised, the name of God, not the letters or syllables, as the Jews adore the name Jehovah, the Papists the name Jesus: but the name of God, is God himself: and the adjunct of the time also is added, forever and ever.

2. The probation is set forth briefly, for wisdom 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 down and setting up of Kings: then his confidence by three effects: 1. in giving wisdom for action: 2. understanding for contemplation: 3. and in discovering secret things: which is amplified by the cause, taken from the essential property of God; he knoweth what is in darkness, because with him is light.

3. Then followeth the special thanksgiving, with the proposition, wherein Daniel giveth thanks for himself: and the probation taken from two effects; in opening unto them the Kings dream according to their desire, and giving them power and strength, thereby to prevail against, and overcome the imminent danger and peril of death: the latter effect is set forth in the first place.

Quest. 21. v. 19. How Daniel is said to have blessed the God of heaven.

1. The Lord is called the God of heaven, 1. because he made the heavens, but other gods have not made the heaven and the earth, Ierem. 11. Hug. Card. 2. And this showeth a difference between the true God and idols herein: because they are worshipped only in the earth, and not in heaven, Pint. 3. And God is so called, because he is habitator coeli, he inhabiteth and dwelleth in the heavens, and therefore he saith, heaven is my seat or throne, Isa. 66. 1. not that God is limited and confined in the heavens, but there are the most glorious and visible signs of his presence. Pintus. 4. And by this title is set forth God's glory, greatness, and power, because the heavens are the most glorious of God's creatures, and do sway things below in the earth. Polan.

2. To bless is taken diversely in Scripture: 1. when God is said to bless man, benedicere, to bless, is the same that benefacere, to bestow benefits: as the Lord saith to Abraham, I will bless thee, and make thy name great, Genes. 12. 2. to bless here, is to increase, and multiply him, and make him great: 2. when one man blesseth another it signifieth, to wish well unto them, and to pray for them: as Rebekah's mother and brother are said to bless her, Gen. 24. 60. 3. but when man is said to bless God, it signifieth to praise him, and give thanks unto him: as Psal. 54. 1. I will bless the Lord forever, his praise shall be in my mouth continually: and so is it taken here.

22. Quest. verse. 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 mover of the celestial bodies, which do rule the time: 2. and he changeth and altreth the times, either according to the course of nature, ordinary, as in distinguishing days, months, and the times of the year, or extraordinary, as when the seasons of the year keep not their kind, but many times the Summer weather is changed into the winter rain, and cold, and the winter into Summer: Cal. and he altreth the times against the course of nature, as when he caused the Sun to stand still in Joshua's time, and to go back in the days of Hezekiah. Pere.

2. He also changeth the particular seasons, both of the air and weather, sending sometime heat and drought, sometime rain and cold: Polan. as also he disposeth of the age and years of man's life, in general, as man's age was shortened after the flood: and in particular, sometime shortening man's days, as he did unto Moses, not suffering him to live to see the land of Canaan, sometime prolonging it, as he added. 15. years to Hezekiah's life. Pere.

23. Quest. verse. 22. What secret things the Lord is said to discover.

There are three kinds of secret things, which the Lord is said to discover. 1. The mysteries of religion, as concerning the blessed Trinity, the incarnation of the Son of God, the life to come: the knowledge of which things a man cannot attain unto, unless it be revealed unto him from God.

2. There are the secrets of the heart, which none knoweth but God, who is the searcher of the heart, save the spirit of man which is in him: 1. Cor. 2. 11. to none other are the thoughts of the heart known, but only unto God.

3. The things to come, are great secrets, which only are manifest unto him, by whom all things are acted and governed, 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 darkness his secret place.

1. God is said, 1. to be light in himself, in his essence, because there is nothing in God but most pure, sincere, clear, as also because he communicateth of this light unto others: as John 1. 9. he is the true light that lighteth everyone, that cometh into the world: both the light of nature and the light of grace proceed from him: and therefore as Basil well observed, prima vox Dei lucem creauit, the first voice, that God in Scripture is found to have uttered, created the light: for like as a most goodly picture, if it be laid ina dark cave, maketh no show at all: so the goodly workmanship of God in the creatures had been obscured, if God had not made light to cause the beauty of it to appear. Pint.

2. God also is said to be in light, 1. John. 1. 7. because he can endure no falsehood, hypocrisy, or untruth.

3. The Lord also is said to dwell in light, that none can attain unto, 1. Timoth. 6. 16. because we through the weakness of our understanding, and blindness of our minds, are not able to comprehend anything of God, unless he by the illumination of his grace do make a way for us to come unto him.

4. Now whereas it is said, Psal, 97. 2. that clouds and darkness are round about him, and 1. king 8. 12. God is said to dwell in the cloud: the Scripture by this Metaphor showeth only Deum esse inaccessum, that God is inaccessible unto us, not what he is in himself: and the cloud was a sign of God's presence, as he said to Moses, Levite. 16. 2. I will appear in the cloud: Polan. And therefore the Lord, when he appeared in Mount Sinai, covered all the mountain with a thick cloud: to show that no man is able to comprehend the brightness of his glory.

Quest. 25. verse. 24. Whether Daniel did well in staying the execution of the kings sentence upon the wisemen.

Vers. 24. He said unto him, Destroy not the wisemen, &c. Whereas if the sentence of death had been executed upon these superstitious Chaldeans, the Church of God should have been delivered from pestilent enemies, and they beside had justly deserved to die, because of their fraud, and impostures; it may seem, that Daniel might have done much better to have suffered the sentence to proceed against them.

1. For answer hereunto, Osiander thinketh, that there might be some innocent men among them, which erred only of simplicity, and did not maliciously by their wicked arts oppose themselves against the truth, and therefore Daniel would have them spared: But it is evident by the text, that Daniel would generally have all the wisemen spared, which yet remained, for some of them had been slain already.

2. Calvin thinketh the reason was, quia nondum maturuerat ipsorum iniquitas, because yet their iniquity was not come to the full, they were reserved to a further punishment.

3. Bullinger thinketh they were spared, that by Daniel's means in vera sapientia proficerent, they might come to repentance, and profit in true wisdom: these ends indeed the Lord might propound to himself in sparing these hypocrites, but the question is what appa • ant reason moved Daniel to entreat for them.

4. Bullinger again thinketh, that God stirred up Daniel to do it, because he would have his judgments tempered with clemency: some of them were put to the sword, the rest the Lord would have spared, that his mercy and clemency might appear in judgment: This being admitted to have been the secret cause before God of this work, yet it is not shown, what stirred up Daniel to do it.

5. These two reasons then remain which persuaded Daniel. 1. his charity and love even toward his enemies, non vult eos perire propter quos erat ipse periturus, he would not have them perish, for whose cause he was like to have perished, Jerome. Lyranus. wherein he imitateth the clemency of Christ, who prayed for his enemies: Pelican. he might by this means win them, or else heap coals upon their head, and make them less excusable. 2. Daniel in equity considered causam non esse iustam, that the cause was not just, which moved Nebuchadnezzar to command them to be killed: but he did it in hast and rage, and therefore Daniel not so much looking unto their persons, as to their cause, desireth that they might be spared. Polan.

Quest. 26. verse. 25. Whether Arioch lied unto the king! in saying, I have found a man, &c.

1. Some think that Arioch which knew that Daniel and his companions were wiser then the rest of the Chaldeans, had indeed sought them out ad solutionem faciendam, to give solution of the kings demand, Hugo. but it is evident out of the text, ver. 13. that they were no other ways sought for but to be put to death.

2. Most do think that Arioch here played the cunning courtier, qui sibi vsurpant aliorum inuenta, which do take unto themselves, that which other men find out: Bullinger. for he had not sought for Daniel, vltro se obtulerat, he had offered himself of his own actord, Lyranus. Dei gratiam ad suam refert diligentiam, the grace and gift of God he ascribeth to his own diligence: Pelican. fallebat regem, &c. he deceived the king herein, as though he had found out Daniel, whereas he offered himself. Pintus. But he could not without the kings great offense and indignation have told such a palpable lie, seeing that Daniel had before presented himself to the king, ver. 16. and desired some time, to show the king his dream. Polan.

3. Therefore to meet with this doubt, Calvin thinketh, that Daniel had not conference before immediately with the king, but Arioch fuisse internuntium, that Arioch was the messenger between them, when the king granted him some time: But the text is rather to be taken according to the letter, verse. 16. that Daniel (himself) went, and desired the king: for Arioch durst not have moved any such thing, having strait charge given him to put all the wisemen to death forthwith.

4. Va • ablus to help the matter, readeth in the passive; he said, quod repertus est vir, that a man was found out, &c. but the word in the Chaldee hashcacath, is in the active; I have found: And yet it had not been true in the other sense, for Daniel was not found, but offered, and he was not now first known, or found, but he had made himself known to the king before.

5. Polanus maketh this therefore to be his meaning: that in this speech, he doth, gratulari regi, &c. congratulate with the king, and ascribe as unto his fortune, that such a thing had happened: But the phrase it self, I have found, showeth that he doth attribute somewhat in this matter unto himself.

6. Therefore I think with Junius, that the meaning of these words, I have found a man, is nothing else, but incidi in hominem, I have met with the man, not that he first found him out, but that now he fell upon him, or he came unto him to bring him to the king: so is the word used, 1. King 22. 20. where Ahab going down to take possession of Noboths vineyard, said to Elias, Hast thou found me, O my enemy, that is, hast thou met with me.

Quest. 27. verse. 25. Why Arioch nameth Daniel to be one of the captives rather then of the wisemen.

1. Some think he nameth him of Judah, because he had heard, that diverse excellent Prophets had been of that tribe: Lyranus. Pintus. but that is not like, for the famous Prophets, which lived about that time in the captivity, were Jeremiah, and Ezekiel, who both were of the kindred of the Priests, Ierem. 1. 1. Ezekiel. 1. 3. and so not of Judah.

2. Therefore God's providence rather appeareth herein: that as Daniel was not before in the assembly of the wisemen, so now he should not be counted among them: that the interpretation of the dream should only be acknowledged to proceed from God, and not be ascribed to the skill and cunning of any wisemen.

3. Hugo Card. following the ordinary gloss. noteth here, that Daniel was of the tribe of Judah, and not a priest, sicut in fine continet fabulae Belis, as is contained afterward in the fable of Bel, &c. he calleth that supposed history of Bel and the dragon a fable, which among the Romanists is held for canonical.

4. Bullinger here observeth well, in that the Lord refused the great wisemen of Babylon, who were had in great reputation for their learning and wisdom, and preferreth a poor captive, infirma mundi fortissimis esse robustiora, that the weak things of the world are stronger then the mighty: as the Apostle saith, 1. Cor. 1. 27. God hath chosen the weak things of the world to confound the mighty.

Quest. 28. verse. 26. How the king is said to answer no question being demanded.

The word hhanah, or ghanah, which properly signifieth to answer, is taken simply for to speak, as Job 3. 2. Job cursed his day, and Job answered and said: so is the word 〈 in non-Latin alphabet 〉 used in the new testament, as Math. 11. 25. at that time Jesus answered and said, I give thee thanks O father, &c. and yet no man asked him there any question. Pintus. so Mark 11. 13. when Jesus came to the fig tree, and found nothing but leaves, it is said, Jesus 〈 in non-Latin alphabet 〉 , answering said, where the word answered, is superfluosly added, as it is used in the Hebrew tongue: and therefore the Syrian interpreter only readeth, and he said: so in this place, then answered the king and said: the word ganah, answered, is added, ex abundanti (as we say) more then need: see Beza in his annota. upon that place.

Quest. 29. verse. 27. Why Daniel denieth that any of the wisemen of Babel could expound this dream.

1. Daniel reckoneth up 4. kind of wisemen among the Chaldeans: the first are called cachinim, wizards, which by conjectures and casting of lots did guess of things to come: the second ashphin, which by the aspect and sight of the stars did make conjecture of things: the third, chartummim, which consulted with spirits: of these three see before, Qu. 7. the fourth sort are called gazrin, of the word gazar, to cut: and they were they which did open and cut the entrails of sacrifices, and by the sight thereof diuined of things to come. Polan.

2. All these Daniel denieth to be sufficient or able to find out this secret, and that for these causes; 1. least men should arrogate unto themselves divine knowledge: 2. that from henceforth the king should not exact any such thing of his wisemen, which was far beyond their reach: 3. that he might stay from putting in execution his bloody sentence against the wisemen, Iun.

Quest. 30. verse. 28. Whether God only be the reuealer of secrets and things to come.

It will be objected on the contrary, that the heathen often had dreams, whereby they knew things to come, and the like oracles they received at Delphi: which were not given by God, but uttered by spirits. Hereunto we answer, 1. that many of those oracles were false, ambiguous, and doubtful, as those which were given to Croesus, and Pirrhus. 2. many of them were devised either by them, who affirmed they had such dreams, or by the writers, to win more credit thereby. 3. And if some such dreams and oracles took place, either very sewe of them did hit, which might be by chance and hap hazard, as we say, a few only of a great number falling out: or the devil by the subtlety of his nature by some natural signs might foresee the effects and events which should follow; or he might foretell such things, as by God's permission he should effect himself. Pere. Polan.

4. And as their dreams were uncertain, so were they as uncertainly interpreted: as the dream which Darius had, before he encountered with Alexander, some expounded to signify the victory that he should have against him; some gave a contrary sense, as Q. Curtius writeth, lib. 3. Tully giveth another instance, how one going to the Olympike games had a dream, that he was turned into an eagle: one wisard interpreted it, that he should overcome, because the Eagle is superior to all other fowls: another turned it the contrary way, that he should have the worse, because the eagle driving other birds before her, cometh last of all: so then the Gentiles had neither any divine dreams, and such as they had, they could not interpret. Pere.

Quest. 31. verse. 28. What Daniel meaneth by the latter days.

1. Some do expound it of all the time from thence, when Daniel expounded this dream, vsque ad consummationē seculs, unto the ende of the world, Jerome, which were then to be fulfilled, complenda, modo incepta, but already begun, Hugo. But Nebuchadnezzar's thoughts extended not so far, to the ende of the world, but only to know what should come to pass after him: and according to his thoughts, so was the dream answerable, as Daniel showeth, verse. 29.

2. Some by the latter days, understand the coming of Christ, extremitas dierum vocatur Christi aduentus, the extreme or latter days are the coming of Christ, because the Gospel is as it were the perfection and renewing of all things; Calvin. Bullinger. so also Lyranus, because mention is made in this vision of the kingdom of Christ, quod est vltimum regnorum, which is the last of all kingdoms: but if it were only understood of Christ's coming, then all the times following between Nebuchadnezzar's reign and Christ's coming should be excluded.

3. Much less for the same reason is it understood, de vltima mundi aetate, of the last age of the world, from the coming of Christ unto the ende of the world, as Pintus: for then Nebuchadnezzar should have had no revelation of the times which should immediately follow, wherebout his thoughts were most of all troubled.

4. Wherefore by this word acharith, are signified posteriora tempora, the latter times, Pelican. or consequentia, the times following, Polan. as the word is taken, Gen. 49. 1. where Jacob declareth to his sons the things which should come to pass in the latter days, that is, in the days following, not in the ende of the world: but he showeth their diverse lots, which should befall them, when they came into Canaan: And Daniel thus expoundeth himself in the next verse, 29. Thoughts came into thy mind, what should come to pass hereafter. Iun.

Quest. 32. verse. 29. Whether Nebuchadnezzar's thoughts were the cause of his dream.

1. There are four causes of dreams: either the disposition of the body and the humors thereof, which procure natural dreams, as cholerike men dream of fire, phlegmatike of water, and such like: or else the affection, thoughts, and passions of the mind in the day, which cause the like dreams in the night, and these are human dreams: or the revelation of God's spirit, sometime concurring with men's thoughts, sometime without them, whence are divine dreams, of which kind this was: or the illusion of Satan, which causeth diabolical dreams.

2. Now men's thoughts sometimes are the cause of dreams, as the preacher saith, dreams come through the multitude of business, Eccles. 5. 2. but such dreams then do not prognosticate things to come, but are a representation only of things done and past: Ly. sometime they are not the cause, but the occasion only and preparation of the mind for the dream which God purposeth to send; as Joseph's careful thoughts, what he should do with Marie whom he suspected to be with child, were but forerunners of that direction, which God gave him by a dream, correspondent unto his former thoughts, Matth. 1. Pere. So Polanus distinguisheth well, that the cause of this dream was twofold; either 〈 in non-Latin alphabet 〉 , the preparative cause, or occasion rather, which were his pensive thoughts; or 〈 in non-Latin alphabet 〉 , the efficient and working cause, which was God himself.

Quest. 33. verse. 29. Why it pleased God to impart unto Nebuchadnezzar this dream.

Vers. 29. He which revealeth secrets, telleth thee what shall come: 1. God sent this dream upon Nebuchaddnezzar, for certain particular causes, that his mind might thereby be humbled, when he should consider the mutable and variable state of his kingdom, that he might submit and subject himself unto God. 2. That hereby his heart might be moved toward the Lord's people, not to tyrannize or bear rule cruelly over them, seeing there was an higher and mightier then himself. 3. Other general causes there were beside: that all earthly Potentates should hereby be admonished, how frail and of what short continuance their earthy dominions are. 4. And withal, that they might hereby be occasioned to look unto the spiritual and everlasting kingdom of Christ, that should shake all other kingdoms, and that they should all be in expectation of that kingdom.

Quest. 34. verse. 30. This secret is not shown me for my wisdom: Whether Daniel by any natural wisdom could have attained to the knowledge of this dream.

It is evident he could not: 1. for then the Magicians, and Chaldee philosophers might also by their natural skill and long experience have founded the depth thereof. 2. As the dream is, so must be the interpretatiō: a natural dream may be expounded by natural means, but this heeing a divine dream sent of God, must be interpreted by a divine instinct. 3. This dream being a premonstration of things to come, whereof God only hath the knowledge, could not be opened but by the spirit of God, who revealeth secrets and things to come. 4. This dream containing a signification of thing • to come, was either a natural, or voluntary sign: a natural sign it could not not be; for then there should be some affinity between it, and the things to come; it was either as the cause or effect, or had some other agreement and coherence: but the vision of an image could have no such natural affection or disposition to or with the conversion and alteration of kingdoms thereby fignified, and shadowed forth: It was therefore no natural, but a voluntary sign, not appointed by the will of man, but by the will of God so disposing: therefore it could not be interpreted, but according to the mind and will of him, by whom it was assigned. Pere.

Quest. 34. verse. 30. Why Nebuchadnezzar could not understand the dream which he same.

1. Augustine giveth the reason of it, non est propheta veri Dei, qui oblata diuinitus visa, &c. he is no Prophet of the true God, which seeth either with his body, or with that part of the spirit, which receiveth the images and representations of bodily things, yet seeth not with his mind such visions as are effred of God, &c. therefore Nebuchadnezzar seeing one lie the vision, but having no prophetical gift to interpret it, could not understand it, sed ad interpretandum visum suum aspectum quaesivit alienum, but he used an others spiritual sight to interpret his vision, &c. Augustine, ibid, and so else where he concludeth, magis propheta erat, qui interpretabatur, quod alius vidisset, quam ipse, qui vidisset, and so he he was rather a Prophet, that could interpret that which another saw, then he which saw it, &c.

2. And Augustine further maketh here three sorts of men, the first is, when one rerum quae significatur sola signa vider, &c. doth only see the signs of such things, which are signified, &c. and he (as he saith) minus propheta est, is no Prophet: the second is, when one solo earum intellectu praeditus est, is only endued with the understanding of them, and he is rather a Prophet: such an one was Joseph who expounded Pharaohs dream: sed maxim propheta, qui vtroque excellit, but he is most of all a Prophet, which excelleth in both: as Deniel both saw the king, vision and dream, and gave also the interpretation of it.

Quest. 36. verse. 30. Of the two ends, why it pleased God to reveal unto the king his dream.

1. One cause was that by this occasion the Church of the Jews might •• re the better, seeing that by their pr • yers the king had the interpretation of his dream: the words are thus to be read, that they might ratify or make known unto the king the interpretation: they (not the Angels, as Vatab. ) but Daniel and his fellows, which joined in prayer: some read that the interpretation might be made manifest, as the Latin, whom Lyranus followeth: some translate it in the first person, vt exponerem, that I might expound or declare to the king the interpretation, Calvin: but the word is iehoreghun, that they might notify: this was the first reason, that by this means the Jews might receive more favor, unto whom God revealed the meaning of this vision.

2. The other cause was, for the instruction of the king himself, that he might know and understand the thoughts of his heart: both these reasons, why the Lord gave unto Daniel both the knowledge of the dream, and the understanding thereof, are expressed by Augustine, Hoc factum est, vt Regi Daniel summi creatoris notitiam insinnaret, & plebs in seruitute & captiuitate pos • a, aliquod solatium haberet, &c. this was done that both Daniel might insinuate to the king the knowledge of the high Creator, and that the people being in servitude and captivity, might have some help and comfort.

Quest. 37. verse. 31. Of the vision which the King saw in his dream the manner and parts thereof.

First, Daniel rehearseth the kings dream, what he saw, and then he giveth the interpretation thereof, from verse. 36. to ver. 45.

The vision consisteth of two parts: of the image which the king saw in his dream, to v. 34. and then of the stone, which broke it in pieces, ver. 34. 35.

The image is described, first by the adjuncts, then by the matter.

The adjuncts are five, 1. it was but one. 2. it was great. 3. glorious and excellent. 4. it stood before him. 5. it was terrible.

The matter was either distinct, as the head of gold, the arms and breast of silver, the thighs and belly of brass, the legs of iron; or else mingled together, as the feet were part of iron, part of clay.

Then followeth the description of the stone, by fixe arguments. 1. of the place, it was taken out of a mountain, which though it be not expressed here is supplied, ver. 45. 2. of the manner, it was cut out without hands. 3. by the effects, it brake the image in pieces. 4. by the event, the image became as nothing, it was as the chaff, which the wind carrieth away. 5. by the adjunct, it became a great mountain. 6. by the effect, it filled the whole earth.

2. This vision representeth two kingdoms; the image the earthly, and the stone the heavenly: in the earthly 4. things are observed, 1. the variety of administration, and great difference of government in respect of time, and place. 2. the great pomp and glory. 3. the terror and tyranny. 4. the uncertainty and mutability.

In the spiritual kingdom of Christ 4. things are also expressed: 1. the beginning thereof, from heaven. 2. the administration thereof, not by any human or worldly means. 3. the increase thereof, through the world. 4. the continuance thereof forever, when all other earthly kingdoms and regiments shall be dissolved.

Quest. 38. Of the diverse kinds of signs of things to come, and of which kind this image was.

The Lord useth 4. kind of signs to foreshewe and signify things to come: 1. the first is of those, which are only signs, and serve to no other ende, then to shadow forth things to come; such were the signs shown unto the Prophets in visions, and dreams. 2. There are signs, which are not only types and figures of things to come, but serve also to other purposes; such were the ceremonies of Moses law, which were shadows of spiritual things, but had also their present use, serving as rites and ceremonies of the law. 3. Some signs did signify something which was presently done and effected, as Naaman's washing of himself seven times, did betoken that he was in that instant cured of his leprosy. 4. Some figures did not only show a present effect, but did also shadow forth some more excellent work afterward to be effected, as the blowing of the trumpets of rams horns about the walls of Jericho, did not only assure them of the present subversion and overthrow of Jericho, but it signified the overthrow of idolatry by the preaching of the Gospel: so the setting up of the brazen serpent did not only give present health of body to them that looked upon it, but it did also promise spiritual health of soul to all which with the eyes of faith should behold Christ: now this vision which Nebuchadnezzar saw was of the first kind: it was a mere sign serving to no other purpose, then to signify and show unto the king, what should come to pass afterward. Perer.

39. Quest. What kingdoms of the earth are not comprehended in this vision.

1. Those kingdoms which were already destroyed, as the Assyrian Monarchy, whose chief city was Nineveh, are not contained in this prophetical vision; hic agitur de rebus futuris, this vision chiefly concerneth things to come. Calvin. 2. The petty and smaller kingdoms of the world are omitted, as of the Sycionians, Athenians, Lacedemonians, Lydians, which though they were flourishing kingdoms, and had command over the countries next adjoining, yet they had not such universal dominion, as the great Monarchies of the Chaldeans, Persians, Grecians had. 3. Such Monarchies and kingdoms are here described, which had some coherence and dependence with and of the other, the ruin of the one, was the raising of the other: as the Persian Monarchy subdued the Babylonian, the Greeks the Persian: therefore the great and flourishing kingdoms of the Scythians, Egyptians, Carthaginians, are exempted, which had not that succession one to another, as the great Monarchies of the world had. 4. Those great kingdoms are only here deciphered, which ruled in the world till Christ's coming, who was the stone cut out of the mountain without hands: therefore the kingdom of the Goths, and Vandals, Saracens and Turks, which have risen up since Christ's being in the flesh, are without the compass of this vision. Perer.

40. Quest. Why the Chaldean Monarchy is compared to the head of gold.

v. 38. Thou art this head of gold: 1. Thou, and thy succession: for this is not only understood of Nabuchadnezzers person, but of his sons Evil-merodach, and his son Balthazar who succeeded him; under whose reign the Chaldean Monarchy flourished for the space of 70. years. And that not only Nebuchadnezzar, but the rest of his successors are here comprehended, is evident, Ierem. 27. 7. where the Prophet saith, All nations shall serve him, and his son, and his sons son. 2. He is compared to the head, because the Babylonian Empire was primum temporum ordine, the first in order of time, as the head in the image was the first part thereof. Iun. 3. It was likened to gold, 1. propter maximas divitias, because of their great riches, Lyranus. and abundance of gold, in which respect it is called golden Babylon. Hug. Card. 4. Because their government was more tolerable toward the people of God, though hard enough, yet it was more equal then the regiment of the Persians in general. 5. Beside being compared with the rest, it was more golden-like in respect of their flourishing peace: for after that Nebuchadnezzar had subdued the nations round about, that Monarchical state enjoyed tranquility and peace 50. years; twenty years of Nabuchadnezzers reign, and thirty years under Evilmerodach his son. Bullinger.

6. So in this short sentence, Thou art the head of gold, there are as many figures, as words. 1. Thou, that is, thy kingdom, as v. 39. it is said, After thee shall rise another kingdom, that is, after thy kingdom, not after his death. 2. Thou art, that is, signified and represented by this head of gold: as the Apostle saith, The rock was Christ, that is, signified Christ. 3. There is a metaphor in the word head, which signifieth the antiquity and priority of that kingdom, and the knowledge and wisdom of that nation. 4. An other figure there is, in that he is likened to gold, which betokeneth their riches, prosperity, and flourishing estate.

41. Quest. Of the largeness of the Empire and dominion of Nebuchadnezzar.

v. 38. In all places, where the children of men dwell, the beasts of the field, and the fowls of heaven, &c. hath he given into thine hand.

1. The Scripture doth evidently testify what large dominions the king of Babel had, Ierem. 27. 6. I have given all these lands into the hand of Nebuchadnezzar king of Babel my servant, and the beasts of the field have I also given him to serve him, and all nations shall serve him, &c. And the Prophet Abacuck saith of the Chaldeans, They shall gather the captivity as the sand, and they shall mock the kings, and the Princes shall be a scorn unto them, &c. c. 1. 9, 10.

2. Forren writers also have ginen the like testimony of the greatness of the Babylonian Empire: Berosus, who wrote of the Chaldean affairs, preferreth him before all kings that were before him. Megasthenes lib. 4. de reb. Indicis, witnesseth, that Nebuchadnezzar beside the Provinces of the East, subdued Egypt, Africa, Spain, and maketh him in courage and magnanimity superior to Hercules: so likewise Strabo lib. 15. Geograph. writeth, that this Nebuchadnezzar was the mightiest of all other kings, and held of the Chaldeans to have exceeded Hercules. Tertullian saith, that his dominion extended from India to Ethiopia.

3. But whereas it is said, that God had made him ruler in all places, this is not so to be taken strictly according to the letter: for neither Nebuchadnezzar, or any other Monarch ever had the dominion and rule of the whole world: as witnesseth the altar of Alexander, the pillars of Hercules, and Ctesiphon the bounds of the Roman Empire toward the East. 1. Some therefore think that this is spoken in respect of the opinion of the Chaldeans, who held him to be an absolute Monarch over all the world: 2. or that all, according to the Scripture, is taken for the most, or many: as Gen. 22. 18. the Lord saith, that all nations should be blessed in Abraham: that is, many: as c. 17. 5. the Lord saith, A father of many nations have I made thee: Perer. But this example is unfitly alleged, for in the one place the Lord speaketh of Abraham's carnal generation, in the other of the spiritual benediction, which in Christ should come indeed upon all nations. 3. some take it therefore for an hyperbolical speech. Pintus. 4. Hugo thus expoundeth it, he is said to rule over all, quia nihil ei resistebat, because no country resisted him. 5. Lyranus taketh all places, for all kind of places; as the cities where men dwelt, the fields where beasts ranged, and the woods where the fowls made their abode: and therefore both men, beasts, and fowls are said to be given into his hand. 6. Some admit here a synecdoche, that part is taken for the whole, all for a great part: Lyranus also. 7. But this universal particle (all) must be restrained unto all the regions next adjoining: as it is taken, Gen. 41. 57. All countries came to Egypt to bui • corn of Joseph, that is, all the countries near unto them. And so here all the regions in those East parts, were subdued under the kingdom of Nebuchadnezzar.

42. Quest. Whether Nabuchadnezzers dominion were at that time the greatest in the world.

It will be here objected, that the Empire of the Medes was at this time very mighty, as Herodotus lib. 1. maketh mention of the greatness of Cyaxares king of the Medes, who ruled over all Asia, and subdued the Assyrians, the Babylonians only excepted. And it is evident by Herodotus Chronology, that Cyaxares reigned about this time: for from the beginning of his reign unto the first of Cyrus, he counteth 75. years: 40. years under the reign of Cyaxares, and 35. under Astyages: so if the Babylonian captivity took beginning from the 19. year of Nebuchadnezzar, as Pererius reckoneth, Cyaxares began his reign in the 14. year of Nebuchadnezzar: but if the 70. years captivity be counted from the carrying away of Jeconiah captive, which is the more probable, which was in the 8. year of Nebuchadnezzar, 2. king. 24. 12. then Cyaxares began his reign 5. years before, about the 3. year of Nabuchadnezzers reign: they reigned then much about the same time, Nebuchadnezzar in Babylon, and Cyaxares among the Medes.

2. Pererius giveth this solution, that, the kingdom of the Medes was much wasted by the other Nebuchadnezzar father unto this king, who warred against Arphaxad king of the Medes, and took the chief city thereof Ecbatane, as is set forth in the story of Judith: and beside by the incursion and invasion of the Scythians those parts of Asia were kept under the space of 28. years, so that all that time Cyaxares was of no great power, which was during the reign of Nebuchadnezzar: then after his death, the Scythians being destroyed and expelled, Cyaxares kingdom flourished for the space of 12. years.

3. Contra. 1. The history of Judith could not fall out in the reign of the Elder Nebuchadnezzar: for at that time the Apocryphal story saith, that the Temple had not been cast down, Judith 5. 18. but the Temple was not destroyed till the 19. year of this Nebuchadnezzar, which was about 12. years after he had this dream, which was in the 5. year of his reign, as is before shown, Qu. 1. 2. Cyaxares could not suruiue Nebuchadnezzar so long, but it seemeth rather that Nebuchadnezzar suruiued him: for Nebuchadnezzar reigned 45. years: 8. years before Iecouias captivity, 2. king. 24. 12. and 37. years after, 2. king. 25. 27. Cyaxares reigned 40. years and began in the 3. year of Nebuchadnezzar, as is proved before: then his reign must determine in the 43. year of Nebuchadnezzar: therefore neither of these answers are sufficient.

4. The best solution then is this, 1. that Cyaxares might be a king of power in the remote parts of Asia beyond the Medes toward the Indians Eastward; and yet Nebuchadnezzar about Babylon and those countries extending North and South, as in Egypt, Tyrus, and in the regions of Asia minor, might be of the greatest command. 2. If otherwise Herodotus affirm, more credit is to be given to the sacred story, then to his uncertain report.

43. Quest. v. 39. Of the second Monarchy described by the arms and breast of silver, what it was.

1. The Rabbins because they would avoid this so manifest a prophesy of the coming of Christ, do join two Monarchies together, of the Persians and Grecians, Calvin. so confounding the histories; whereas they were two kingdoms, one succeeding another: but here Daniel pointeth out but one kingdom, After thee shall rise another kingdom, &c.

2. Theodoret by the right arm, understandeth Cyrus kindred of the fathers side of the Persians, and by the left, his kindred on the mothers side of the Medes.

3. Pererius thinketh that the Persian Monarchy is described by two arms; because the Chaldean state was subdued by Darius the Mede Cyrus uncle, and by Cyrus the Persian,

4. But by the two arms rather are understood the two nations of the Medes and Persians, which were first two kingdoms, the Medes under Darius, and the Persians under Cyrus, but after Darius death they were joined in one, as the two arms did meet together in the breast: Lyranus. so also Iun. Pintus.

44. Quest. v. 39. Why the Persian Monarchy is said to be inferior to the Babylonian.

The Persian Monarchy was not inferior in glory, power, or dominion: for Ahasuerus king of Persia reigned from India unto Ethiopia over an 127. Provinces, Est. 1. 1. And Xenophon also testifieth, that the Persian Monarchy was so large, that it had for the bounds on the East, the red Sea, on the West, Cyprus and Egypt, on the North, Pontus Euxinus, on the South Ethiopia. And seeing Cyrus joined the Empire of Babylon to his own dominions, it could not choose but be greater.

1. Some think therefore that it is said to be inferior, in respect of the continuance, for the Persian Monarchy exceeded not above 240. years, whereas the Chaldean and Assyrian Monarchy from Ninus continued a 1500. years: Perer. But Daniel ascendeth not so high in this comparison: he saith, it shall be inferior to thee, that is, to thy kingdom, as it now standeth.

2. Pererius hath another answer, that the Persian Monarchy is said to be inferior in respect of the present time, not as it should be afterward: but it is evident that Daniel speaketh of it, as it should be then, when it should rise up after the other, that it should then be inferior.

3. Calvin understandeth it of the general corruption of manners, which wax worse, that mundi conditio deterior esset, &c. that the state of the world should be worse under the second Monarchy: but these Monarchies are compared one with another, that as silver is worse then gold, so the second Monarchy should be inferior to the other.

4. Polanus thinketh that it is said to be inferior, because the Babylonian regiment, plus habuit regiae tranquillitatis, had more princely rest and tranquility: but the Persian state was full of trouble: for presently after the death of Cyrus, his sons Cambises, and Tana • zares contented for the kingdom: and after Cambises the Magi usurped the kingdom, and after them Darius Hystaspes was chosen king by the neying of his horse.

5. But I think rather with Junius, that it is called inferior, and silver-like in respect of the others golden state, because their government was more tolerable and equal toward the people of God.

45. Quest. Whether the Monarchy of the Chaldeans or of the Persians was more cruel toward the Jews.

1. Though Cyrus first gave liberty to the people to return, and afterward Artaxerxes gave license to Ezra and Nehemiah to build the Temple; yet other kings of Persia hindered the building of the Temple, as Cambises, and Ahassuerus, who by the fraudulent and malicious device of Haman, would utterly have destroyed the people of the Jews: So that this comparison is not in respect of someone or two particular persons of their kings, but of the disposition of the whole state, which was harder toward the people of God, then was the first Monarchy of the Babylonians.

2. For Nebuchadnezzar, though under him the people of God was afflicted and endured much, yet he shown them some clemency and favor: As first when he besieged Jerusalem in the 3. year of Jehoiakim, he made not havoc of all, but carried away part only of the vessels of the Temple, and a few of the noble men's children: And after that for the space of 19. years he suffered the kings of Judah to have their kingdom, till he was provoked by the unfaithfulness of Zedekiah to take revenge: and yet when he had set the city and Temple on fire, he suffered the people to inhabit the country still, to plant vineyards, and till the ground, and he set over them Gedaliah a good man, one of their own country. So that in respect of these heroical and princely parts in Nebuchadnezzar, the Persian Monarchs were but as silver, and far inferior unto him. Osiander.

46. Quest. Why the Persian Monarchy is compared to silver.

1. Pererius thinketh this resemblance to be made, propter immensam Persici imperij opulentiam, for the great wealth and riches of the Persian Empire: for Cyrus overcame Croesus the rich king of Lydia, of whom that proverb was taken up, ditior Craeso, richer then Croesus. Pliny writeth that Cyrus when he overcame Asia, got 34. thousand pound wait of gold, beside golden vessels, and wedges of gold, and 500. thousand talents of silver, which may amount of our money to 300. millions: beside he took craterem Semiramidis, the great bowle or standing piece of Semiramis, which weighed 15. Egyptian talents, and an Egyptian talent is 80. pound. And what the wealth and magnificence of the Persian Monarchs was, that sumptuous feast showeth, which Ahasuerus made to his Princes, Est. 1. and the great expedition of Xerxes in that huge army, which he prepared against Greece. This is agreeable to that prophesy of Isai long before of Cyrus, The Lord saith, I will give thee the ireasures of darkness, and the things hid in secret places. Athenaeus also writing of the great wealth of Darius the last king of Persia, telleth how that the Persian kings were grown to such delicacy, and excessive riches, that in the upper ende of the kings bedchamber in a little closet there was always in store 5. thousand talents of gold, which maketh 3. hundredth times an hundredth thousand crowns: and this closet ws called the kings bolster or pillow: and at the beds feet there was another closet, wherein there were laid up 3. hundredth talents of silver: beside in the bedchamber, there was, an ouerspreading vine made of gold, beset with precious stones: the bunches of grapes were also made of most costly precious stones. Q. Curtius writeth, that the treasure which Alexander took from Darius, was an 159. thousand talents: Strabo nameth an 180. thousand talents, which maketh of Italian money, a thousand and eight hundredth thousand crowns.

2. Lyranus thinketh this Monarchy is compared to silver, quia multum vacabant sapientia & eloquentiae, &c. because they gave themselves much to the study of learning and eloquence, which is signified by the brightness and clear sound of silver.

3. But the reason rather of this comparison is, because this Monarchy had less majesty, then the first, and was not so equal and favorable toward the people of God. Polan.

47. Quest. Why the third Monarchy is likened to the belly and the thigh, and unto brass.

1. This Monarchy must needs be understood of the kingdom of Alexander the great, who ruinated the Persian Monarchy: be therefore succeeding next unto them, must needs make the third. The Rabbins here very ignorantly instead of Alexander the great son of Philip, whose kingdom they confound with the Persian, and make them both but one, do supply Alexander the son of Mammea, Emperor of Rome, because they would avoid so clear a prophesy of the kingdom of the Messiah. But herein they show their great blindness and ignorance: for this Alexander was Emperor, when the half part of the Provinces almost were fallen from the Roman Empire, and he had never any absolute government, but was as it were pupil unto his mother: and he had an ignominious death, being slain of his own soldiers in his Tent. Calv. Prosper also, whom Paulus Orosius followeth, are deceived, who take this third Monarchy for Carthage: for it succeeded not any of the other Monarchies.

2. This third Monarchy is resembled to the belly and the thighs: 1. because, as the belly is the next to the breast, so this Monarchy succeeded next unto the Persian. 2. like as the meat passeth through the belly, but there stayeth not; so Alexander got many kingdoms, but he long enjoyed them not: they were quickly after his death divided among his captains. 3. This resemblance also fitteth the intemperance and incontinency of the Greek state, which Alexander was not so much touched with, as his captains that succeeded him. 4. And further the belly signifieth gluttony, excess, and riot, to the which Alexander was much given: for his intemperate drinking of wine, obscured all his other virtues: he would drink wine so excessively, that he did lie sometime three days, till he had slept it out: he also appointed games and prizes for the best drinkers: one Protarchus for drinking up four great measures of wine, called congij, which everyone contained a gallon, and a pint, was rewarded of him with a talent, but within three days he died of drunkenness, and so did 41. more. In his drunken fit, at the enticement of his harlot Thais, he commanded the most famous city of the East, of the Persians called Persepolis, to be set on fire: And at another time in his drunken mood he killed Clytus his faithful counselor, which afterward so grieved him, that his friends could hardly stay him from killing himself: Hereupon this saying was taken up of Alexander, that he was more gentle toward his enemies in battle, then toward his friends at bankers. Some do excuse this his immoderate drinking of wine, by the hot and fiery constitution of his body: which is thought to be the cause of the sweet smell, that came from his body: as in hot countries there are the sweetest smells and perfumes. But the drinking of wine did more inflame him, being hot by nature: as we see, that for the same cause in hot and burning fevers, Physicians forbid the use of wine, or any hot drink: therefore this doth nothing excuse his insatiable appetite that way.

3. By the brass, 1. some understand the eloquence of the Grecians, quia as tinnit clarius, because brass maketh a better sound then other metals, Lyranus. 2. some interpret it of Alexanders great fame, cuius sonus longe late{que} diffusus est, whose sound was spread far and wide, Hug. 3. some apply it to his warrelike disposition, for they used brazen armor in times past: and hereby is signified the troublesome and unquiet state of that kingdom: for in 12. years space he conquered all the East part of the world. Polan. 4. But this Monarchy is compared to brass rather because it was more hard and troublesome not only to other nations, whom Alexander would never suffer to be in rest, insomuch that the Macedonians rejoiced when Alexander was dead, as thereby gaining their rest and quietness; but also to the people of God: for first he came against Jerusalem with an hostile and cruel mind, if the Lord had not stayed him by a vision in the night, as he himself confessed, when Iaddua the high Priest met him the next day: and after that he gave wicked Samballat leave to build another Temple in mount Garizim, which enterprise Nehemiah by his faithful endeavor had hindered before, whereof he made Manasseh, the brother of Iaddua, Priest: and by this means, both the state of the Church and Commonwealth was much weakened among the Jews. Joseph. lib. 11. c. 8. Alexander also was himself of a wrestles nature: for when he had heard, that his father Philip had conquered any city, he would say, that his father left nothing for him: and when he likewise had heard of the Philosopher Anaximander, that there were many worlds, he wept, because he yet had not conquered one. Thus this Monarchy was brazen-like to the rest, because the state of the people of God more declined still, and waxed worse and worse.

48. Quest. Of the largeness of Alexanders Empire, and of other memorable and notable things in him.

1. This was admirable in Alexander, that at 20. years of age after the death of his father Philip, he enterprised to conquer the world: unto which years, such constancy, fortitude, wisdom, counsel, experience, as appeared to be in Alexander, are very rarely incident.

2. It was also wonderful, that Alexander with so small an army, having not above 40. thousand, with so small provision, carrying but vittaile for 30. days, and but 70. talents, should take in hand such a great enterprise.

3. His success in battle was admirable, he never encountered any enemy, but he overcame him; never besieged city, but he took it: and in 3. battles, one at the flood Granicus, another at Issus in Silicia, the third at Arbella, he overcame all the power of Asia, Darius having in his army 10. hundredth thousand men, above one for ten.

4. As was his success in battle, so was (as the Gentiles call it) his good fortune for himself, or rather his prosperous deliverance from many dangers: that oftentimes he had received deadly wounds, and yet recovered; was in a manner dead, and yet revived: insomuch that Curtius writeth of him, cum plurimum virtuti debuerit, plus eum fortunae debuisse, &c. as he did owe much unto virtue, so yet he owed more unto fortune, which of all men living he seemed only to have power of: yet Plutarke in his two orations, which he made of that argument, showeth that more is to be ascribed to Alexanders virtue, then to his good fortune.

5. The largeness of his Empire was wonderful: for he subdued the more noble part of Europe, Syria, and Egypt, all Asia, and India unto the river Ganges: yea Pliny writeth, that in the utmost bounds of the Sogdianes he built the city Alexandria, where Hercules, Semiramis, and Cyrus had set up altars before him, as bounds of the Empire: Lysippus the painter hereupon made the picture of Alexander looking up to heaven, with this posy, Jupiter asserui terram mihi, tu assere coelum, Jupiter I have taken the earth to myself, take thou heaven, &c. with which picture Alexander was so delighted, that he proclaimed, none should take his picture but Lysippus.

6. Such was his celerity also, that in the space of 13. years he conquered more nations, then one would have thought he could have traveled over in so short a time: Apelles therefore pictured Alexander with a thunderbolt, signifying his great swiftness and agility in his exploits.

7. Alexanders great • ame also may be counted among other parts of his greatness: by the which he subdued more nations, then by war, for the very terror of his name made many Kingdoms submit themselves unto him: and at the same time when he died, he expected Ambassadors from all the Nations of Europe, from France, Spain, Italy, Sicily, and from Africa: for if he had not then died, he had taken order, to provide him a great navy, to have compassed Arabia and Africa, and so to have surprised Spain and Italy.

8. The acts and monuments of Alexander are to be counted among other memorable things, as first the Cities which he built, which Plutarke nameth to have been 70. then he brought the barbarous nations to civility: he taught the people Hyrcani the use of marriage, the Arachosians tillage and husbandry, the Sogdians that they should nourish and not kill their parents: the Persians to honor their mothers, and not to use them for their wives: the Scythians that they should not eat the dead, but bury them.

9. Add hereunto his singular virtues: his constancy and patience in enduring of labor, his clemency toward those whom he conquered: the same day he took and restored again to the king of India his kingdom: Darius mother he honourably entertained as a Queen: his continency was singular, Darius wife, and his most beautiful daughters he touched not, but preserved their chastity, neither would he see them. But his liberality and magnificence exceeded his other virtues: he gave 23. thousand talents among his soldiers to pay their debts: he bid to one feast 9. thousand guests, and gave unto everyone a cup of gold: to one that asked a reward of him, he gave a city: which he refusing as too great a gift for him, Alexander said; Non quaero quid to decet accipere, sed quid me decet dare, I stand not upon it, what it is meet for thee to take, but what it is fit I should give. And to conclude this point, Plutarke saith, that those virtues for the which severally certain worthy men have been commended, did all concur in him, as the valor of Achilles, the chastity of Agamemnon, the piety of Diomedes, the courage of Cyrus, the policy of Themistocles, the boldness of Brassida, the wisdom of Philip his father.

10. This was also part of his terrene happiness, that as he counted Achilles happy, because he had Homer to set forth his praise, so he had diverse excellent writers to register his acts: as Ptolemy King of Egypt, Hecataeus, Aristobulus, Callisthenes, Onesicratus, Diodorus Siculus, Trogus Pompeius, Justinus, Q. Curtius, with others.

Quest. 49. verse. 40. Whether this fourth kingdom must be understood to be the Roman Empire.

There are here two opinions: some take the Roman Empire to be understood by this fourth kingdom, which is compared to iron, and the same to continue after the coming of Christ to the ende of the world, as Lyranus interpreteth the two legs of the division of the Roman Empire into the Occidentall and Oriental at Constantinople: of the same opinion are Rupertius, Hugo Cardinal. Pintus, and of our writers, Bullinger, Pelican, Geneuens. Calvin, Melancthon, Osiander. Some do here comprehend the Roman Empire, but until the coming of Christ, as Pererius in verse. 32. We will examine their reasons.

1. Vers. 28. Daniel saith that the Lord shown the king what should come to pass in the latter days, therefore all the Monarchies to the ende of the world are here signified.

Contra. The word acharith as is before shown, doth not only signify the latter or extreme days, but the time following, as it is taken, Gen. 49. 1. and the Prophet expoundeth himself, verse. 29. what is meant by the latter days, that which should come to pass hereafter.

2. It is not like, that the Lord would conceal this thing from his Prophet, and that Daniel speaking of three of the Monarchies, should omit the fourth, which was the greatest of all: neither would the Lord leave his Church without comfort herein.

Contra. 1. As God revealed not his whole mind unto the rest of the Prophets, so neither had Daniel a clear vision of all, which should happen in the world. 2. he toucheth all these four kingdoms and governments, which should be the chief oppressors and afflictors of his people until the rising of Christ's kingdom; until which time they had not endured much at the Romans hands, but by their own procurement: Daniel therefore speaketh of those kingdoms only, which meddled most with the people of God then; it much belonged not to their present comfort to hear of those kingdoms which should come afterward.

3. Daniel prophesieth of the kingdom of Christ, which should still increase unto the ende of the world, verse. 44. And cap. 12. 2. he evidently speaketh of everlasting life, and of the resurrection.

Contra. 1. The Prophet doth but touch that by occasion in a word, to show the perfection and consummation of Christ's kingdom: it followeth not, that therefore he should describe all the Monarchies to the ende of the world.

4. But the event of things answering to this prophesy, showeth that it is most fitly applied to the Roman Empire.

1. Because as iron the Roman Empire subdued all other kingdoms: for whereas Alexanders kingdom was divided into four, Prolome had Egypt, Seleucus Syria, Antigonus Asia the less, and Antipater Macedonia, who also obtained Antigonus regiment; all these four dominions were dissolved and dissipated by the Romans. Paulus Aemilius overcame Perseus king of Macedonia, and led him with his two sons, Philippui, and Alexander in triumph: Lucullus and Pompeius subdued Mithridates and Tygranes, and brought under the Syrian kingdom: and Augustus Caesar overcame Antony with Cleopatra his wife, and made a Province of Egypt: And all the East countries Pompey the great subdued, and joined to the Roman Empire, as Asia, Pontus, Armenia, Paphlagonia, Cappadocia, Silicia, Syria, with others, waging battle with them 30. years together, having slain, put to flight, or taken an 121. thousand, and 83. thousand, and taken 846. ships, and a 1538. cities and castles: Plin. lib. 7. cap. 26. Bulling. Pap. and Lyranus showeth 3. ways whereby they became such conquerors, sapientia, exercitio armorum, bon • regimine, by their wisdom, exercise of warlike feats, and good discipline and government.

2. The two legs do signify the diversity of government, which was evidently seen in the Roman common wealth: first, they were governed by Kings, then by Consuls, afterward by Tribunes, they had their decemviri, their Dictators for a time, then they came to their triumviri, when three did bear the greatest sway; as Augustus, Antony, Lepidus: and then the government fell to dunmviri, into the hands of two, Augustus, and Antony, and at the last one had the Soueraigntie, and so it continued under one Emperor, until Marcus Antonius Verus, then there began to be associates, and diverse Emperors at once. Perer.

3. The feet partly of iron, partly of clay, signify the division and dissention of the kingdom, which is manifest in the Roman government: for there were four notable divisions among them: first between the Senators, and ordinem Equestrem, the gentrie of Rome, concerning the authority and power in matters of judgment: there was also bellum sociale, the social war, or of confederates, whereof Drusus was the author; and bellum servile, whereof Seriorius was the beginner: then followed the most deadly civil wars between Sylla and Marius, Caesar and Pompey, between Octavius with Mar. Antonius, and Brutus and Cassius, and between Octavius and Antony.

4. Whereas the feet were partly of iron, partly of clay, which is expounded to signify that the kingdom should be partly strong and partly broken: this also is thus applied to the Roman state: because they were sometimes conquerors, sometime they were conquered: As the French brake in to the very Capitall: Pyrrhus king of Epirus did afflict the Romans with fierce war, and overcame them at Trebia, and Trasimenum: Hannibal made a great slaughter of them at Cannas: Crassus was overcome of the Parthians, and the Roman ensigns taken: Bullinger. Some understand the iron and clay feet, of the kingdoms, which did spring out of the Roman Empire, as of France, Spain, Germany, the Turks, whereof some were more victiorious, warlike, and iron-like then others: Melancthon. Some apply it to the Emperors of Rome, whereof some were valiant, some cowardly and slothful. Osian.

5. Whereas the mingling and tempering of the iron and clay together is expounded of their marriages; they show likewise how this was accomplished and fulfilled in the Roman Empire: for Pompey took to wife Julia daughter to Julius Caesar, and Antony married Octauia Augustus Caesar's sister, whom he did afterward repudiate, and married Cleopatra Queen of Egypt: so that those coniunctions did not hold: Bullinger. Pere. Pin.

Contra. 1. True it is, that the Romans did subdue unto their Empire all other nations of any fame or power: but it is not so much to be considered, how they were iron-like towards other nations, but how they were affected towards the people of God, toward the coming of the Messiah: But until then the Jews had not felt such hard service under the Romans, as they had under other cruel Lord's: for the innovations which were made in the Jewish state by Crassus and Pompey, were done rather by the consent of the Jews themselves, and their kings striving about the kingdom, then by conquest: and the interest that Antony had there, was by the right and title of the Ptolomies, whose daughter and heir Cleopatra he married: But of all other the Syrian tyranny under Antiochus was most cruel and yronlike towards the Jews, and therefore to that state this description rather agreeth, as shall afterward be shown.

2. The division of the kingdom, signified by the two legs, cannot be understood of the diverse regiments and gouernements, one succeeding another: for it was still the same kingdom; and being the same, it cannot be said to be divided into two diverse parts, as the legs are perpetually divided, and are not joined together again.

3. And for the same reason the division of the kingdom cannot be understood of the Civil and domestical dissensions: for there was a reuniting of it again, after these sturres and tumults were appeased, but these kingdoms here spoken of, as two legs, were divided and kept a sunder still.

4. The iron and clay signified, that the kingdom should be partly strong and partly weak: but this respect of their strength and weakness must not have reference to other foreign nations, but to the people of God, for whose comfort, this prophetical vision was sent: But toward the Jews the Roman state was not partly strong, partly weak, until the coming of Christ; that sometime the one had the better, sometime the other: But thus the case stood between them, and the Seleucians in Syria, and Ptolomies in Egypt, that sometime they prevailed against the people of God; sometime God gave them victory against their enemies, as is evident in the story of the Maccabees.

5. The coniunctions in marriage must be of diverse kings between themselves after the division of the kingdom, not of the same kingdom within it self: and therefore that interpretation of the mutual marriages between Caesar and Pompey, Octauian and Antony, can here have no place: for it is evident, verse. 44. that diverse kings, and at the same instant, are understood, who joined in marriage.

Reasons showing that the Roman Empire cannot be here understood.

1. In the ende of this fourth yronlike Monarchy the Messiah should come, and his kingdom be set up; but Christ came not in the ende, but in the beginning of the Roman Monarchy. Polan.

2. At the coming of the Messiah all these kingdoms must be dissolved, and broken in pieces, verse. 44. Now the Roman Empire ended not at Christ's coming: But it will be answered, that Daniel speaketh of the second coming of Christ, when all these kingdoms should be destroyed. Contra. That cannot be, for after the dissolution of these kingdoms, that stone which dashed them in pieces, shall grow into a mountain, and fill all the earth, ver. 35. which cannot be otherwise understood, then of the propagation of Christ's kingdom, which must be before his second coming.

3. This kingdom here spoken of was divided into two, signified by the two legs: but the Roman Empire continued one until the time of Constantine, after whom it was divided among his three sons, bot into two, but three parts.

4. They cannot show in the Roman state, such conjunction in marriage between diverse kings, and kingdoms: but they of whom they give instance for such matrimonill coniunctions, were of one and the same kingdom.

5. That fourth kingdom must continue until the coming of Christ; but if they understand this prophesy of Christ's second coming, the Roman Empire hath been dissolved long since.

6. These kingdoms were one to succeed another, and to possess the others dominions: the Persian obtained all, that was under Babylon, Alexander gained all, which the Persian had: but the Romans had only Syria and Egypt of the Babylonian Empire, and only Asia minor of the Persian Monarchy, whereas there were under the Persians an 127 provinces from India to Ethiopia, Ester 1. therefore this last ktngdome cannot be the Roman state, for it must make one body with the rest, as in the image of a man's body is represented. Polanus.

7. In this vision the special intention of the Prophet is to describe such kingdoms, as were adversaries to the Jews, and pressed them most, but the Jews endured not much affliction under the Romans till the coming of Christ: they endured more under the kings of Syria, and Egypt, especially the first, as is evident in the books of the Maccabees: that kingdom which was most cruel and iron-like toward the Jews is here understood: but so was not the Roman Empire; therefore that is not here comprehended: Iun. annot.

Pappus answereth, 1. that it is false, Iudaici tantum populi conditionem hac vision describi, that the condition only of the people of the Jews is described in this vision. 2. he saith it is likewise false, à Romanis Iudaeos nihil passos, that the Jews suffered nothing at the Romans hands.

Contra. 1. But seeing that the ende and use of this prophesy, was for the comfort of God's people; it must needs follow, that such alterations and changes of kingdoms are here described, which most nearly concerned the people of God: thus then we may reason, The end of these prophesies, as also of all Scripture, is for the comfort of God's people, Rom. 15. 3. but the prophesy of such things, as concerned not the people of God, was not for their use and comfort; therefore such prophesies are not contained here.

2. It is not affirmed, that the Jews endured nothing of the Romans, but that their government was nothing so hard and iron-like as was the tyrrannie of the kings of Syria.

8. The vision of an human image signified one united body, consisting of diverse kingdoms one succeeding another, as the parts of the body do one join unto another; the beginning and head of which body was in Babylon: but the Roman Monarchy being distant at the least a 1200. miles from Babylon, could not make one united body with it: therefore that Monarchy cannot here fitly be understood. Polan.

Quest. 50. That this fourth Monarchy divided into two kingdoms, resembled by the two legs of the image, was the kingdom of Syria and Egypt.

When Alexander was dead, which happened in the 33. year of his age, his kingdom was divided into four parts: Seleucus had Babylon and Syria, Ptolemy Egypt, Cassander Macedonia, and Antigonus held Asia: but the two first were the mightiest kingdoms, and did most afflict the people of God, which are here shadowed forth by the two iron legs; as thus may be shown.

1. The occasion of Nebuchadnezzar's dream is an argument thereof, which was to know, what should become of his kingdom after him; the greatest part whereof fell unto the share of these two, Seleucus that obtained the kingdom of Syria, and Ptolemy of Egypt.

2. The scope and ende of this vision, was to describe unto the Jews their state and condition under these kingdoms until the coming of the Messiah: which was most hard and iron-like under the tyrannical command of these two houses, the Seleucians, and the Ptolomies: so the captivity and bondage of the Israelites in Egypt is compared to an iron furnace, Deut. 4. 20. and now under Egypt again they endure another iron furnace.

3. This vision is opened and expounded by other visions, and prophesies afterward, cap. 7. 8. but most evidently, cap. 11. 4. where the kingdom of Alexander is foretold shall be divided into 4. parts, and that among the rest the king of the North, which is Babylon and Syria, and the king of the South, namely of Egypt, shall be the chief: But the Romans could neither be this king of the South, nor of the North.

4. The event in these two kingdoms answereth to the prophesy: for here 4. things are foreshowed. 1. the condition and manner of government towards the people of God, which should be iron-like, ver. 40. and so indeed were the kings of the North and South hard as iron, and cruel towards the people of God.

2. The constitution of these kingdoms is set forth, verse. 42. which as two legs did issue forth of the brazen belly and thighs, that is Alexanders Monarchy, the strength whereof remained in them.

3. Then the inconstant and variable state of these two kingdoms is described, they should be part of iron, part of clay: sometime one should be the stronger, sometime the other: as Ptolomeus Euergites, had the better against Seleucus Callinicus, and Ptolemy Philadelphus to revenge his daughter Berenice her death, against Antiochus Megas: but for the most part the king of the North was the stronger.

4. The matrimonial league between these kingdoms is also foreshowed, which yet should not hold: Ptolemy Philadelphus, gave his daughter to Antiochus Theos to make perfect agreement between them: but this bond could not hold: for Antiochus had a former wife, Laodicea, who caused Berenice to be poisoned, whereupon ensued great wars between these two kings: likewise Antiochus surnamed the great, gave his daughter Cleopatra to Ptolemy Epiphanes: and thus every part of this prophesy was truly fulfilled in these two kingdoms, as shall be shown more at large, in the opening of the 11. chap. Junius.

5. The prophesy of Ezekiel against Gog, cap. 38. herein concurreth with this vision; which is there ver. 15. expounded to be the kingdom of the North: that used the help of the Persians, who were tributary unto Antiochus Epiphanes: 1. Mac. 3. 31. and of the Arabians, ver. 5. against the people of God.

6. It is well observed by some learned men, that the Romans are but thrice mentioned in all the prophesy of Daniel, once, cap. 11. 18. where it is said, a Prince shall cause his shame: the Romans sent their Consul against Antiochus Megas: again in the same chapter, verse 30. the ships of Cittim shall come against him: the Romans sent Popilius to stay Antiochus Epimanes, and chap. 9. 26. where it is said, the people of the prince which shall come, and destroy the city, the Romans are understood. In other places of his prophesy no mention is made of them: this prophesy then is not extended unto them.

But it will be thus objected on the contrary, that this last Monarchy cannot be interpreted of these two kingdoms of Syria and Egypt.

1. Object. It is said, that in the days of these kings, the kingdom of the Messiah should be set up: but these kingdoms were destroyed and dissolved by the Romans before the Messiah came: Pappus.

Answ. The kingdom indeed of Syria was before subdued by Pompey, and the house of the Seleucians was then extinguished, which might be about 70. or 80. years, or thereabout before the birth of Christ: but the kingdom of Egypt continued still until the reign of Herod, (under whom Christ was borne) who was confirmed in his kingdom by Antony and Cleopatra the daughter of the last Ptolemy surnamed Piper: so that Egypt had some part of the Images toe until the Lord's birth.

2. Object. This last Monarchy is called a kingdom, it was then but one, but these were two kingdoms, one of the South, the other of the North: they therefore cannot be understood to be the fourth Monarchy.

Answ. 1. It is called one kingdom in two respects. 1. because they both issued out of the kingdom of Alexander, which after his death was divided: as also because one of these two kindomes was of greater strength, and had the chief superiority, which was the kingdom of the North. 2. it is evident in the text that diverse states and regiments are comprehended in this fourth Monarchy: for it is said, ver. 43. in the plural number, they shall mingle themselves with the scede of men: and they are said to be Kings, ver. 44. in the days of these kings, &c.

3. Object. Alexanders kingdom was divided into 4. parts, as is before shown: but here by the two legs two kingdoms only are signified.

Answ. 1. Though Alexanders kingdom were divided among his four chief captains, Cassander, Antigonus, Seleucus, Ptolemy, yet soon after Seleucus vanquished and killed Antigonus, and Cassander of Macedonia was not of like power unto the rest. 2. wherefore these two kingdoms are only spoken of, as the mightiest, and because they two only had to do with the people of God, oppressing them continually, and keeping them under.

4. Object. The Empire of the Romans is held of all to be the fourth Monarchy of the world, and the most flourishing: This image therefore representing the four great Monarchies of the world, is to be extended to the Roman state.

Answ. It is not denied, but that the Roman dominion maketh the fourth general Monarchy of the world: yet this remaineth to be proved, that in this vision, the general state and condition of the world is described: the argument therefore followeth not, Four principal kingdoms and Monarchies are set fourth in this vision: therefore the Roman is one of them: for only these kingdoms are here described, which then had to deal with the people of God, and which did bear sway until the coming of Christ, and then determined: Iun. annotat. But seeing we are fallen to make mention of these 4. general Monarchies; it shall not be amiss briefly to show the beginning and continuance of them.

Quest 51. Of the beginning and continuance of the four general Monarchies of the world.

1. The Babylonian Empire, which is made one with the Assyrian, took beginning from Ninus, of whom the city Nineveh is thought to have been so called, and it continued above, a 1000. years: yet it never flourished more then under Nebuchadnezzar the great; who subdued unto his kingdom, all Syria, Phoenicia, Judea, Idumea, Egypt, Libya, with other countries: And this his large dominion began in the first year of his reign, when he besieged Jerusalem, but it was not at the height till the 23. year of his reign, in the 38. Olympiad. and so it held 60. years unto the reign of Cyrus, which was in the 55. Olymp.

The Persian Monarchy beginning in Cyrus, flourished about 230. years, as Pere. 228. as Bullinger, and was dissolved by Alexander in the 112. Olympiad.

3. The Grecian Empire was first founded by Alexander, who held the same 6. years, then it was divided into four kingdoms, which were soon turned to three: the Syrian kingdom, whereunto was annexed also all Asia Minor, which Seleucus possessed, continued in that house unto Olympiad 175. and afterward was held by Tygranes king of Armenia, 12. years, and then in the 179. Olympiad, was by Pompey subdued to the Roman Empire. The second kingdom, which was of Macedonia, in the 150. Olympiad, was made subject to Rome, with Perseus the last king thereof. The third kingdom of Egypt held out unto the 187. Olympiad, and then Antony who had married Cleopatra Queen of Egypt, was overcome of Augustus Caesar.

4. The Roman kingdom simply began from the building of Rome in the 7. Olym. but it was not an absolute Monarchy until the 44. Olympi. after the ende of the second Punike war: for then all Italy, Spain, Sardinia, Sicilia, and Carthage, were brought under the Roman obedience. And their dominion was much enlarged in the 147. Olympi. when Antiochus the great was vanq • ished by the Romans: but most of all in 179. Olympiad: when Pompey subdued the East countries: So that Asia the less, which was before the bounds of the Roman Empire, was then but counted in the middes: In this glory it continued the space of 500. years from the second Punike war, till it was taken of the Goths: unto which time frō the first building of the city were a 1164. years, or thereabout: Varr • writeth lib. 18. Antiquat. that Vectius the Augur, by those 12. vulturs, which Romulus conjectured by when he built Rome, did forespeake that Rome should continue so many hundred years: but this may worthily be held to be a fable. ex Pere.

Quest. 52. verse. 43. Of the meaning of these words, they shall mingle themselves with the seed of men.

1. Vatablus understandeth it of the diverse nations and people which should be admitted into the commonwealth, and were donati ciuitate, privileged with the immunities of citizens: but the phrase of mingling themselves with the seed of men, signifieth more.

2. Osiander thus expoundeth it, that the princes of the Roman state iuncturi essent affinitates cum Regibus, should join in affinity with other kings: but the text showeth, that the kings of this fourth Monarchy should be joined in marriage among themselves.

3. Pappus with others interpret it of the affinity between Caesar and Pompey who married Julia Caesar's daughter: and when she was dead he would have given him in marriage Octauia his sisters daughter: and desired also to have married Pompey's daughter: so Augustus gave unto Antony his sister Octauia: But Calvin calleth this frigidum, a weak conceit, to aim at some special marriages: he thinketh it was the continual practice of that state, to combine and link themselves together by mutual marriages: But this matrimonial conjunction here spoken of, is between diverse kings; not in the same slate and commonwealth.

4. Some understand it of the society and league between the Romans and Maccabees, which first began under Judas Macchabeus: but the phrase, as is before shown, doth signify a league and conjunction by marriage.

5. Some refer it to herod, who being a stranger, would have married one of the Maccabees daughter, that his son might peaceably enjoy the kingdom: but the maid killed her self for grief, and he is said to have abused her being dead: ex Lyranus. But the kingdom of the Jews was no part of this fourth Monarchy.

6. The true meaning then is, that these two kingdoms, signified by the two legs, that is, the kings of the South and North, should link together in marriage, as is shown before, Quest. 46. argum. 4.

Quest. 53. verse. 44. What manner of kingdom the Prop • et speaketh of, which God shall set up.

1. Porphyrius and the Hebrews do interpret this of the kingdom of the Jews, which in the ende of the world shall, as they dream be most mighty, and subdue all other kingdoms: it seemeth also that Josephus had some such conceit: for when he cometh to make mention of this stone, he forbeareth to give any interpretion of it, putting off the matter thus; mihi hoc narrare non libuit, cui propositum est non futura, sed praeterita scribere, &c. Daniel also giveth an interpretation of the stone: but it liked me not to declare it, whose purpose is to write of things past, not of things to come. It seemeth he was loath to offend the Romans, of whom he had received so great grace and favor, which he should have done, if he had given his opinion, that the Roman Empire should in the ende have been ruinated by his nation.

But how unlike a thing this is, that the Jews should obtain such a temporal dominion, it is evident to all the world, they being now a dispersed nation, without either king or priest, Church or commonwealth: And our Blessed Savior hath assured us, that his kingdom is not of this world: they then dreaming of such an outward kingdom, do therein show their infidelity, that they have no part in the true Messiah, who is blessed for ever.

2. The heretics called Chiliastes, which hold that 6. thousand years expired from the creation of the world, there shall be a resurrection of just men, who shall reign with Christ a thousand years in the earth, do expound this place of that terrene kingdom: But their heretical fancy is confuted by the very words of this text: for the kingdom here spoken of shall stand forever: it shall not then only continue for a 1000. years.

3. Wherefore this Scripture evidently describeth the spiritual kingdom of Christ, in this world ruling and governing the hearts of his servants by his grace, and propagating his truth and Gospel over all the world, exercising his power upon the enemies of his Church: which kingdom shall be perfected in his everlasting glory: of this eternal, and euerduring kingdom, the Prophet Isaiah saith, the Encrease of his government and peace shall have no ende.

Quest. 54. Whether the stone cut out of the mountain, do signify Christ or his kingdom.

1. The most do understand this of Christ himself, who is signified by this stone, of which opinion are of the ancient writers, Justinus Martyr, dialogue. cum Tryphone: Irenaeus lib. 3. adverse. haeres. cap. 28. Cyprian, lib. 2. adverse. Iudaeos, sect. 17. and sometime Augustine enarrat. in Psal. 98. and so interpreteth Lyranus: and of the new writers, Bullinger by this stone would have Christ understood: as Psal. 118. 22. the stone which the builders refused, is become the head stone of the corner: and Isaiah 28. 16. Behold I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation: to the same purpose Melancthon: likewise Perorius beside these testimonies of Scripture, showeth how Christ this precious stone was prefigured by certain typical stones in the Old Testament: as by the stone Jacob pitched, and anointed it with oil: and the rock which Moses smote with the tod, and water gushed out: by the stone that bare up Moses hands, Ezod. 17. and by that rock where Moses was set when he saw the Lord's back parts, Exod. 33. Further in these four respects Christ is compared to a stone. 1. for the continuance. 2. for the strength, he is the fundamental stone. 3. a rock of refuge unto them that believe. 4. and a rock of offense for the wicked to stumble at.

2. Some do by this stone understand the kingdom and Church of Christ: as Augustine in Psal. 42. and 44. so also Calvin, comparat regnum Christi cum omnibus illis Monarchijs, &c. he compareth the kingdom of Christ, with all those Monarchies, &c. so is the Church of God likened to a stone, Zach. 12. 3. in that day I will make Jerusalem an heavy stone for all people, all that lift it up shall be torn, &c.

3. But these interpretations are not contrary one to another; they may well stand together: for Christ is not here considered apart by himself, but together with his Church, he as the head, and the other as his body; So the Apostle sometime by Christ understandeth the whole mystical body consisting of Christ and his Church, as 1. Cor. 12. 12. As the body is one, and hath many members, so is Christ: so the Church is called the body and fullness of Christ. Ephe. 1. 23. Then in this place, Christ is not understood without his body the Church, but both Christ and his kingdom, which is the Church, are joined together: for ver. 44. Daniel speaketh of a kingdom which God should set up. Polan.

Quest. 55. Whether this prophesy be fulfilled in the first, or second coming of Christ.

1. Tertullian expoundeth it of Christ's second coming, lib. contra Iudaeos. So also Theodoret, being moved with this reason; because at the first coming of Christ all these kingdoms were not destroyed, for the Roman Empire then flourished, but at his second coming this prophesy shall be fulfilled: but this argument is soon answered: the kingdoms here spoken of, were all dissolved at the coming of Christ in the flesh: the Roman Empire is not comprehended in this vision, as is before shown at large. quest. 49.

2. Some think, that this prophesy agreeth unto the first coming of Christ, inchoate & aliquatenus, in some sort and by way of beginning, and that in the ende, it should dash in pieces the Roman Empire: but it shall most fully and absolutely be accomplished at Christ's second coming: Pere. Pap.

3. But it shall appear by these arguments, that this Scripture must only be referred to the first coming of Christ, and not at all to the second, but only by way of analogy, and by a consequent.

1. This kingdom shall be set up in the times of these Kings: but in the everlasting kingdom of Christ in the next world, there shall be neither any such kings, nor anymore time.

2. This stone was but small at the beginning, but afterward it grew into a mountain: but Christ, when he cometh in his glory, shall then show himself in his greatness: he shall not be as a small stone.

3. And this stone became a great mountain, and filled the whole earth: which showeth, that Christ's kingdom here spoken of, should increase by little and little: but after his second coming, it shall be at the full, not still increasing: therefore the kingdom of Christ here in this world of necessity must be here described.

4. Yet by way of analogical collection, this prophesy may be applied unto Christ's second coming: when as Christ shall make a perfect conquest of all earthly kingdoms and powers, and of all other adversaries unto his kingdom.

5. Of this opinion, that this prophesy concerneth the first coming of Christ, are all they which expound this phrase, of the cutting out of this stone without hands, of the miraculous conception and birth of Christ, of the virgins Marie, as Lyranus. gloss. ordinar. Vatab. Pin. with diverse of the ancient fathers: Calvin also, though he refuse that interpretation of Christ's birth; yet holdeth the first coming of Christ to be here signified: by this reason: propheta admonet exordia regnt Christi fore contempta, the Prophet admonisheth, that the beginning of Christ's kingdom shall be base and contemptible, &c. because he likeneth it to a small stone at the first: but the second coming of Christ, shall be glorious.

Quest. 56. The description of the kingdom of Christ by the Prophet, verse. 44. 45.

1. It is described by the adjunct of time, when it should come, in the time of those kings, which held the fourth Monarchy, toward the ende thereof. 2. by the manner it shall be raised up as from a small beginning. 3. by the efficient, it shall be set up by God. 4. by the eternity of it, it shall stand forever, neither apt to fall of it self, neither shall it be surprised by any other: for these two are the causes of the alteration of kingdoms; internal within themselves, or external by foorren power. 5. by the effects, it shall break and destroy all other kingdoms, as the Prophet Zachatie showeth, cap. 12. 3. 6. by the firmenes and sureness thereof, compared unto a stone. 7. by the original or beginning, it was cut out of a mountain: the beginning thereof was from heaven, from abnue, as our blessed Savior himself, John. 3. 13. no man hath ascended into heaven, but he that came down from heaven, the son of man which is in heaven. 8. by the manner of his coming, which shall be sudden and unlooked for, as a thing that is cut out at once. 9. by the manner of administration, it shall be cut out without hands, that is, any human help. 10. by the power thereof, it shall break in pieces, &c. Polan.

Quest. 57. That this kingdom which God shall raise up must be understood of the kingdom of Christ.

Vers. 44. The God of heaven shall set up a kingdom. Calvin here setteth down certain reasons, out of the Rabbi Barbinel whereby he would prove, that this kingdom cannot be referred to Jesus the son of Mary: his reasons are these six in all.

1. Seeing these four kingdoms here described are terrene and visible, the fifth also which should destroy the other must be also visible, for unlike things cannot be compared together.

Contra. 1. It is not necessary, that all things should be like in a comparison: nay here is rather an opposition between the 4. kingdoms, and this fifth, then a comparison, and in that it is to destroy the rest, it must be unlike unto the rest: the Rabbin's argument therefore followeth not; The fifth kingdom shall destroy the former four, Ergo it shall be of the same kind with the rest: the contrary is better inferred, that therefore it shall be unlike unto the rest.

2. Ar. If religion made a difference between these kingdoms, then were they not four but one: for all of them were given to idolatry, and so followed the same superstition.

Contra. 1. It is necessary that the 5. kingdom, which should abolish all the rest, should differ in the truth and sincerity of religion from them: but it is not necessary, that the four Monarchies one destroying and confounding another, should be of diverse religion: for kingdoms that are of the same superstition, may be one enemy unto another, as one error may be contrary to another.

3. Argum. It is said of this kingdom, that it shall not be given unto another: but the Turk now possesseth a great part of the kingdom of Christians: And among themselves also religion is divided, and many distaste the Gospel; therefore this cannot be understood of the kingdom of Christianity.

Contra. 1. By this kingdom, which God should raise up, is not understood any visible or external kingdom: though the Turk have surprised the terrene kingdoms and nations, which sometime the Christians possessed, yet the spiritual kingdom of Christ is not resigned unto them, nor to any other. 2. Even among Christians there may be divisions, and many carnal men may live in the Church, but they belong not to the spiritual kingdom of Christ, though they remain in the external society of the visible Church.

4. Argu. If this be the kingdom of Christ, who was borne under Augustus Caesar, when the Roman Monarchy in a manner began, then the fourth Monarchy, and this fifth kingdom should begin together, which cannot be, for the one must be the ruin and destruction of the other.

Contra. 1. To this Calvin answereth, that the Monarchy of the Romans began not with the Caesar's, but long before, when the Macedonian kingdom was dissolved.

2. But this is an insufficient answer: 1. because it was no Monarchy, till the time of Julius Caesar: but the government before that was sometime Democratical, & popular, sometime Aristocratical, governed by Consuls: therefore till it became a Monarchy, it could not be the fourth kingdom here spoken of. 2. Though the fifth kingdom and the fourth began not together, yet the same inconvenience followeth, if they continue together: for the fifth kingdom, when it cometh must be the ruin of the other: this argument therefore of the Rabbi is invincible against their opinion, which make the Roman Monarchy this fourth kingdom.

3. Therefore to the Rabbin's argument we make this further answer, that this fourth kingdom divided into two, as consisting of two legs, was the Monarchical state of Syria and Babylon where the sons and offspring of Seleucu • reigned, and of Egypt, where the Ptolomies succeeded one another, as is before shown, quest. 50. And so indeed this fifth kingdom was the ende of the other.

5. Argum. The fourth kingdom and the fifth cannot stand together, the one being the ruin of the other: but under Constantine and other Christian Emperors of the Roman state, the Gospel of Christ flourished; therefore it cannot be meant of that kingdom.

Contra. 1. Calvin here answereth, that the kingdom of Christ, non debet referri ad tempus natiuitatis, must not be referred to the time of his natiuitle, but to the preaching of the Gospel: and when the gospel began to be published, then the Roman Empire after Traianus time was translated to strangers, to heardmen, and swineards, and beastly monsters.

2. This answer is likewise insufficient: 1. for as soon as Christ was borne, his kingdom began in the days of his flesh: as the Angel in the annuntiation of Christ's birth to the virgins Marie, telleth her, that God would give him the throne of his father David, and he shall reign over the house of Jacob, &c. 2. the gospel was never more published in the world, then in the Apostles time, while yet the Roman Empire continued in the name and stock of the Caesar's. 3. though the Empire was devolved to strangers, not of Caesar's family, yet was it still the Latin and Roman Empire, and therefore was the same Monarchy.

3. Wherefore unless the Roman Monarchy be disclaimed here from being this fourth kingdom, this argument cannot be answered, for the fourth kingdom, and the fifth cannot stand together.

6. Argum. The Roman Empire yet in some sort continueth, therefore this fifth is not the kingdom of Christ, which must not be raised until the other be destroyed.

Contra. The Roman Monarchy is long since dissolved, and there remaineth nothing but an image and shadow thereof, therefore this reason concludeth not.

Quest. 58. That this kingdom of Christ's is a spiritual, no temporal kingdom.

1. Some think that Christ was the temporal king of the Jews, and that the kingdom of David descended lineally unto him by right of inheritance; which they would further confirm by that prophesy of Jacob. Gen. 49. 10. the scepter shall not depart from Judah, till Shilob come, &c. whence they infer, that the kingdom of Israel shall be restored by the Messiah.

Contra. 1. It cannot be shown, that Christ descended by such a right line, as that the kingdom came unto him by lineal descent: for the line which Matthew and Luke set down, are of Joseph, not of Marie, which showeth that they were both of the same tribe: but that lineal descent will derive the temporal kingdom rather to Joseph then to Marie. 2. The contrary rather is inferred upon that prophesy, that the scepter should then, and not before depart from Judah, when the Messiah should come: and he saith not, that he should be expectatio Iudaeorum, the expectation of the Jews, but the expectation of the Gentiles, as the Latin translator readeth: or the people or nations (not the Jews) should be gathered unto him: Pintus.

2. Now that Christ's shall be no temporal, but a spiritual kingdom, neither that he had any temporal kingdom by succession from David, it may thus appear,

1. Iehoiachin the last king of the Jews beside Zedekiah, whose sons were killed before his face, had none of his seed to sit upon the throne after him, Jeremiah, 22. 30. but if the kingdom of Christ were lineally derived from David, it must be counted from him.

2. Christ refused to be made a king, and when he perceived the people had such an intent, he conveyed himself from among them, John. 6. 15. he likewise refused to entermeddle with the office of a king, as to be a judge in civil causes, Luk. 12. 14.

3. No temporal kingdom is eternal, but the kingdom of Christ is eternal, therefore it is no temporal kingdom.

4. What manner of kingdom Christ's is, the Prophet Zechariah showeth, Behold thy King cometh unto thee, &c. poor, and riding upon an asse: if Christ's were a temporal kingdom, where is the pomp, riches, and glory of his kingdom?

5. As Christ's kingdom is, so was the oil wherewith he was anointed, and the sword wherewith he was girded: but he was anointed with spiritual oil, and the sword of his kingdom is also spiritual, Psal. 45. 3. 7. therefore so is his kingdom, Pintus.

59. Quest. v. 44. In the days of what kings Christ's kingdom should be raised up.

1. The Latin interpreter readeth, in the days of these kingdoms, which Lyranus. Pint. with others, understand of the Roman Empire, which is called kingdoms in the plural, quia multa regna continebat sub se, because it contained many kingdoms under it: and they give this sense, that while the Roman Monarchy yet continued, the kingdom of Christ should begin. Pappus.

2. Bullinger somewhat diuerslly by these kings understandeth •• iuers princes of the Roman Empire, as Augustus and Antonius, between whom Herod went unto the Capitol, being by them confirmed in his kingdom.

Contra. But that these times cannot be understood of the Roman Empire at all, hence it is evident; because this 5. kingdom must be raised up in the ende of the other: Now the Roman Empire most of all flourished when Christ was borne: it was not then the fourth kingdom here spoken of: See other arguments against this opinion▪ question 49.

3. The Jews do understand this fourth kingdom of the Turkish dominion, & they confound the Macedonian and Roman Empire together, making them both one, because they say the Romans had their original from the Grecians: and this is their devise, that they should not be forced to find the beginning of Christ's kingdom under the fourth Monarchy of the Romans.

Contra. 1. The fourth kingdom cannot be the Turkish segnorie, which came 600. years at the least after the other 3. kingdoms were dissolved; but by Daniel's description, the fourth kingdom must follow immediately upon the dissolution of the other. 2. Though the Romans had their beginning from Troy in Asia minor, yet that was destroyed a 1000. years well nigh before the ende of the three first Monarchies: therefore the Romans could not then be counted one kingdom with the Grecians. 3. Likewise the Turks came from the mount Caspian, and out of the greater Asia: then by this reason they might as well confound the Turkish government, with the Babylonian or Persian Monarchy, which had their chief dominions in the greater Asia.

3. Therefore the times of these kings must be referred unto the last kings of the fourth kingdom, which consisted of Syria, and Egypt, as the two legs thereof, as is before shown, quest. 50. And so Hugo very well expoundeth, in diebus vnius ex illis, in the days of these kings or kingdoms, that is one of them: and in the ende of them as the word is taken, Ezech. 7. 12. the time is come, that is the ende: to the same purpose, gloss. ordinar. his regnis pracurrentibus, these kingdoms going before, as being forerunners, the kingdom of Christ was both prophesied of and came.

This being agreed upon, that this time is the ende of these kingdoms: yet there is this doubt. Junius seemeth to understand this king to be Herod, who was an Arabian, and so of the kindred of the kings of Syria, who usurped the kigdome of the Jews: and in his time Christ came: But this cannot be so fit to find this forth kingdom, among the people of God in Judea, it must be a foreign kingdom that was cruel and iron-like towards that nation.

And the kingdom of Syria was dissolved a good while before by Pompey before Herod was king.

Therefore I rather consent to them, which understand this time to be the ende of Ptolomies house and race: for until Herod the house of Ptolemy continued: for Antony, who confirmed Herod in his kingdom, married Cleoptra the daughter and heir of Ptolemy Piper.

60. Quest. How Christ's kingdom is said to destroy other kingdoms.

1. Seeing that three of these Monarchies and kingdoms were destroyed before Christ's birth, how is Christ's kingdom said to destroy them: and seeing kingdoms are set up by God, and the Apostle saith, that the powers that be, are ordained of God, how is Christ said to destroy that, which he setteth up?

Answ. 1. Though those kingdoms were in act dissolved before Christ's coming in the flesh, yet because Christ's kingdom is everlasting, and began not with his incarnation, those kingdoms were destroyed by the power of Christ's eternal kingdom: for as the Lord saith concerning Cyrus, I guided thee, though thou knewest it not, Isa. 45. 5. As the Lord Christ was the founder and setter up of Cyrus kingdom, to deliver his people; so the same kingdom, when it opposed it self against Christ and his Church, was by the same power of Christ pulled down.

2. Christ indeed setteth up kingdoms in respect of the power and authority given unto them, which is of God: and he maintaineth upright and just kings, as the wise man saith, Prov. 8. 15. By me kings reign, and Princes decree just things. But unjust kings, and tyrannical kingdoms Christ destroyeth: not that he is an enemy to the place and government, but he setteth himself against all such kingdoms, as oppose themselves to the Church of God: so it is true, conteri & comminui a Christo terrena imperia accidentaliter, that, as it were accidentally Christ doth diminish and break in pieces terrene kingdoms, as they are adversaries to the kingdom of Christ. Calvin.

61. Quest. Whether Christ at his coming did in deed destroy the temporal dominions.

1. Pererius thinketh that Christ is said to destroy them, non eversa temporali dominatione, sed sublata idololatria, not in overthrowing their temporal dominion, • ut in taking away their idolatry.

Contra. But this cannot be the meaning: for the idolatry of the heathen governors was not abolished till the time of Constantine, which was 300. years after Christ: beside the three first Monarchies were dissolved, of the Chaldeans, Persians, Grecians, and yet they were not purged of their idolatry.

2. Therefore the destruction of these kingdoms must be understood of the outward ruin and fall of them: as both in fact was evident, that the four kingdoms described by the image were so dissolved, and this was best answerable to the vision, wherein the image was seen to be broken all to pieces, and dashed together by the stone cut out of the mountain.

62. Quest. How Christ is said to be the stone cut out without hands.

1. Augustine by this mountain understandeth the people of the Jews, de quo monte exciditur, nisi de regno Iudaeorum? out of what mountain is he cut, but out of the kingdom of the Jews? Tractat. 9. in Ioann. but at what time Christ was borne, the kingdom of the Jews being fallen into the hands of a stranger, when according to Iaakobs prophesy, the scepter was gone from Judah, could not be compared to a mountain.

2. Ambrose reading, instead of the stone cut out of the mountain (the mountain cut out of the mountain without hands ) expoundeth it of the eternal generation of Christ of the father; mons de monte sine manibus, hoc est filius de patre sine aliquo creationis accessu, the mountain cut of the mountain without hands, that is the son of the father without any creation, &c. Sermon. 7. So also Justinus Martyr understandeth it of the eternal generation of Christ. But Daniel here speaketh of a kingdom to be raised up by God, it had then a beginning: but the kingdom of Christ as he is the son of God, had no beginning: this therefore must be understood of Christ's kingdom as he is the Mediator both God and man.

3. Hyppolitus referreth it to Christ's second coming, and that clause without hands, signifieth, secundum Christi adventum fore improvisum, that the second coming of Christ shall be sudden, &c. so also Osiander, it signifieth that Christ the rock subito superventurum, shall come suddenly to judgment: but this cannot be understood of Christ's second coming, as is before shown, Qu. 51. because this stone after it is cut out shall grow into a mountain, and fill all the earth: but the knowledge of Christ shall have filled all the earth, before his second coming.

4. But most interpreters do interpret it of the miraculous generation of Christ of the virgin Marie: so Jerome, Theodoret, Lyranus. Vatab. and without hands, signifieth, sine operatione humana, without the help of man: and the virgin Marie is compared to a mountain, propter excellentiam virtutum, because of the excellency of her virtue. Pintus.

5. Bullinger putteth these together, understanding by the word mountain, partim locum excelsum, &c. partly the high place of heaven, partly the people of the Jews, because he was borne of the virgin Marie, &c.

Contra. 1. But this cannot be so applied to the virgin Marie, for she in no sense can be said to be a mountain in respect of Christ, and he to be a small stone in respect of her: Marie was no ways greater then her son. 2. Although Christ was borne of Marie without the company of man, yet his natural generation was not altogether without the help of mankind, because he was borne of a woman: and therefore Justinus better applieth these words to Christ's eternal generation, which was altogether without hands: it was non humanum opus, sed diuinae voluntatis propositum, no human work, but the decree and purpose of the divine will. 3. The words are not as they are usually read, cut out without hands, but cut out of the mountain (which is not in hands ) that is, which stone is not at all guided or framed with hands: that is, Christ's kingdom and government is not administered by any human policy: this is then to be understood, not of the manner of Christ's birth, but of the administration of his kingdom.

6. Wherefore the meaning is, he was cut out of the mountain, that is, e coelis, & loco Dei altissimi, he was sent from heaven, from the place of the highest, Iun. Polan. divinitus missus est, he was sent from God, Calvin. And therefore it is here said, the God of heaven shall set him up. Our blessed Savior also to the same purpose saith, John. 3. 13. No man hath ascended to heaven, but he which descended from heaven, the son of man, which is in heaven.

63. Quest. In what sense Christ is compared to a little stone, and how it filled the earth.

1. Christ is resembled to a small stone in diverse respects. 1. in regard of his incarnation, in taking man's nature upon him, he abased himself, and made himself of no reputation, Philip. 2. 7.

2. His smalnes was in the opinion of the world, who made no reckoning of Christ, but despised and contemned him, Isa. 53. 3. he is despised and rejected of men.

3. His life was poor, without any pomp or worldly glory, he was hungry, and thirsty, and others ministered to him of their substance, who giveth unto all abundantly.

4. He was small in respect of his small and little flock, and of that small number which believed in him.

5. Likewise in regard of his bitter passion, and ignominious death, he seemed to be little.

2. But yet the small stone increased, and grew into a mountain, filling the whole earth: 1. with the preaching of the Gospel, which was published through the world. 2. in illuminating the world with the knowledge of his truth. 3. with the fame of his miracles, which were spoken of wheresoever the Gospel was preached. 4. the Church of Christ increased, and replenished the whole earth. Perer.

64. Quest. v. 46. Whether Nebuchadnezzar did well in bowing unto Daniel, and commanding odors to be offered unto him.

v. 46. And he bowed himself unto Daniel. 1. Some think that this was a civil adoration, as it is the use in the East country for the subjects to adore and worship their prince: Bulling. but it is evident by the offering of incense, that it was a divine honor which he gave unto Daniel. Polan. Papp.

2. Calvin saith, quod ita se coram Daniele prostrauit, signum est pietatis, quod Deum reueretur, in that he doth thus postrate himself before Daniel, it was a sign of his piety, that he reverenced God. But it shown superstition rather then piety or true devotion, to ascribe divine honor unto a mortal man, and Calvin a little after confesseth, Danielem fuisse inconsiderate cultum, that Daniel was inconsiderately worshipped.

3. The Romanists do justify this fact, that Nebuchadnezzar did no otherwise adore Daniel, then now they worship Saints: Emman. Sa. non tam Danielem, quam in Deo Danielem coluit, he did not so much worship Daniel, as God in Daniel, Pintus. Contra. but to offer incense and sacrifice, as the Latin translateth, hostias, sacrifices, is a part of divine honor, which is not to be given unto any creature: and therefore Lyranus. better answereth, that the king commanded this to be done, but it is not read, that it was done.

4. Porphyry here objecteth, 1. that it is not like that such a proud king would so abase himself to worship his servant, at the least to give him divine honor: Contra. 1. it is no marvel that the king being ravished with admiration of Daniel's great wisdom, did thus humble himself before him. 2. and for the rest the Scripture, as Jerome saith, simpliciter refert quae gesta sunt: doth use simply and nakedly to rehearse the things as they were done, not giving any censure of them: as Act. 14. the men of Lystra offered divine honor unto Paul and Barnabas, calling the one Jupiter, the other Mercury, the like Nebuchadnezzar doth here.

Quest. 65. Whether Daniel refused this worship offered unto him.

1. They which think that Nebuchadnezzar adored Daniel as the servant of the most high God, as now the Romanists worship Saints, as Emmanuel Sa. cannot but think that Daniel might accept this religious adoration yielded unto him: But neither is any religious adoration to be given unto Saints: as the Angel refusing to be adored of John, bid him worship God, Apocal. 22. 9. and beside to offer incense and sacrifice is a part of divine worship due only unto God: and therefore David saith: let my prayer be directed in thy sight as incense, and the lifting up of my hands, as an evening sacrifice, Psal. 141. 2. it had been sacrilege then, as in the one to offer any part of divine worship, so in the other to accept it.

2. Calvin seemeth to incline, that this might be some error and corruption in Daniel, which he had learned in the kings Court, in passing it over in silence, and suffering this to be done: neque tanti esse debet nobis hominis defensio licet perfectissimi, neither need we so much to stand upon the defense of any though the most perfect man, &c. so also Geneuens. Daniel herein erred if he suffered it: they speak doubtfully, yet both do thin • it more credible, that Daniel did not accept of this honor, but admonished the king: But in this matter there is no doubt at all: for it is certain, that Daniel so holy a man, and so jealous of God's honor, would never have endured any part of God's honor to be diminished.

3. Jerome whereas Porphyry objected, and took exception against this book, because Daniel refused not this divine honor exhibited unto him, maketh this answer, that all this was God's work, the sending of that dream, and the interpretation thereof, vt Daniel inde cresceret, &c. & omnipotentia Dei nosceretur, that Daniel by this means might increase in honor for the comfort of God's people, and that God's omnipotency might be known: So likewise Theoderet here hath recourse unto God's wonderful providence. But all this being admitted, that herein God's providence is evidently seen: yet thereby Daniel cannot be excused if he should have arrogated any divine honor to himself.

4. Pelican thinketh that these sacrifices were not offered to Daniel, but unto God: because the king saith, I know of a truth, that your God, is a God of gods: for Daniel anteverterat regem, &c. Daniel had prevented the king before, verse. 30. that he could not do this by his own wisdom: but God only was the reuealer of secrets: Contra. It is evident by the text, verse. 46. that the king commanded that these things should be offered unto Daniel, yet as Lyranus thinketh, though the king commanded it to be done, Daniel impediuit fires, Daniel hindered it to be done.

5. Wherefore the truth is, that Daniel utterly refused these divine honors, though it be omitted, breuitatis causa, for brevity sake: Osiander. And thus it may be shown. 1. Because such was Daniel's piety, that if he refused to be defiled with the kings meat, much less would he have endured such gross superstition. 2. It is said the king answered unto Daniel, verse. 47. it seemed then that Daniel used some interlocutorie speech, though it be not expressed, reclaiming Nebuchadnezzar from these errors. 3. This is evident also by that singular confession which Nebuchadnezzar made of God, that he was otherwise instructed by Daniel. Iun. Polan. Pappus. 4. This further is proved, for that Daniel afterward would not intermit the service of God, and invocation of his name, though it were with peril and danger of his life. cap. 6. Bulling. 5. Likewise Daniel's behavior here may be measured by the like in other the Saints and servants of God: as Peter would not suffer Cornelius to lie at his feet, Act. 10. nor Paul and Barnabas the men of Lystra to sacrifice unto them, Act. 14. nor the Angel, the Evangelist John to worship him, Apocal. 22. Bullinger. 6. Pererius affirmeth as much, that Daniel refused these sacrifices; because afterward the Lord did so greatly honor him, and reward his faithfulness with working miracles for his delirance, and revealing unto him many secrets and mysteries in vision.

Quest. 66. verse. 47. Of Nebuchadnezzar's ample and large confession of God.

Nebuchadnezzar being stricken with admiration of Daniel's great wisdom in revealing of his dream, breaketh out into a notable confession of Daniel's God, being so taught by Daniel to give all the honor unto God. 1. He acknowledgeth the God of Israel to be the God of gods, not of Angels, or of Princes, who are called gods: but he meaneth the gods of the heathen; above whom he extolleth the true God: Pere. Junius thinketh it is a phrase of speech, signifying God to be the supreme God, as before he called Nebuchadnezzar king of kings, ver. 37. but it signifieth more, cogit in ordinem ipsum Belum, & totam illam faecem falsorum deorum, he bringeth into order Bel himself, and that filthy rabble of the false gods. Polan.

2. As by nature he confesseth the Lord to be the true God, so for his power and authority he saith, he is the Lord of kings, whereby he subjecteth his kingdom and Dominions to the power of God.

3. He saith he is the reuealer of secrets, thereby acknowledging him to be the true God, who only hath the knowledge of things to come.

Quest. 67. Whether Nebuchadnezzar had the true knowledge of God.

1. Bullinger thinketh, that Nebuchadnezzar thus confessing was vera fide imbutus in Deum, endued with a true faith toward God, though afterward he set up an idol: for S. Peter after Christ had commended him for his confession of him, yet deserved to be called Satan for his carnal counsel given unto Christ, which yet proceeded from a good intention, as might Nebuchadnezzar's setting up of an idol.

Contra. 1. It is not possible that any endued with a right and true faith, should commit idolatry, which is indeed a denial of the faith: the Apostle saith, Galath. 4. 8. even then when ye knew not God, ye did service unto them, which by nature are no gods, while men then are idolaters they have not the right knowledge of God. 2. there is great difference between sins of infirmity, which even the faithful are subject unto as Peter was, and open apostasy, and idolatry.

2. Wherefore I rather condescend to Calvin's judgment; hoc fuit momentaneum, &c. that this was but a momentary and sudden affection in Nebuchadnezzar, as was that also in Pharaoh, Exod. 9. 27. Geneuens. for there is a twofold knowledge of God, momentanea, a knowledge for a moment, such as profane men may have, which are stricken with some sudden admiration, as Nebuchadnezzar here, and there is stabilis cognitio, a stable and permanent knowledge, such as is only in the elect, Polan. And this is an evident argument that the king was not wholly converted to the knowledge and worship of the God of Israel; alias non erexisset idolum, for otherwise he would not have set up the golden idol. Osiander.

Quest. 68. Whether Daniel did well in accepting of the gifts and honors, which the king bestowed on him.

1. Porphyry also objecteth this as a fault in Daniel, because he received of the king these gifts and preferments: But Daniel did accept them, not of any ambitious, and covetous mind, sed in captiuorum consolationem, but for the comfort of the captives: so Joseph was honored of Pharaoh, and Mordecai of Ahasuerus. gloss. ordi.

2. It must be considered, that some men may lawfully accept of gifts and honors, using them to the common good of Christ's Church, namely such as are thereunto called: and some may commendably refuse them as Eliseus did Namaans gifts, least he might have been thought to have sold the gift of healing. Polan.

3. Further, though it be not lawful, aliquid ex parte accipere pro spiritualibus, to receive anything by way of compact or composition for spiritual things, yet he which ministereth spiritual things, may receive temporal gifts by way of recompense, as Daniel here doth of the king. Lyranus.

4. Neither are the gifts so much here to be weighed, as animus suscipienti • the mind of the receiver: Pelican: who intended herein not his own private commodity, but the common good of his brethren.

Quest. 69. Whether Daniel with a good conscience could be set over the wise men and soothsayers of Babylon.

1. In three things was Daniel rewarded of the king: with gifts, with civil authority, being appointed chief governor over the province of Babel, and with ecclesiastical jurisdiction over the schools of the wise men, Iun. as it were their Superintendent. Osiander.

2. In this office of his superintendentship, 1. such laudable sciences as might safely be learned, he promoted and furthered. 2. such corruption and superstitions, as were practiced among them, he corrected and reformed. 3. but such abuses, as could not be taken away, he for his own part forbeared and kept himself free from. Iun.

3. Calvin thinketh, quod repudiauit hunc honorem, he refused this honor, in cap. 5. ver. 10. but this would have been evil taken of the king: it is more like that he used the place with such moderation, as is before shown.

Quest. 70. How Daniel is said to have sat in the kings gate.

1. Some give this sense, that Daniel sat in the gate, vt ius diceret, &c. to give judgment; because they used to that ende to sit in the gate, Vatab. Pint. But the other three also were made governors over the Province of Babel, to whose office it belonged to give judgment: this then was rather some particular dignity, which Daniel had.

2. Some expound it, that he was, à latere regis non recedens, one that departed not from the king, but was always at hand: gloss. interlin. and thus Daniel did, least in his absence some might bring him out of the kings favor: Lyranus. But yet this had been no peculiar thing to Daniel, for there were many beside, which were near the king.

3. Some think, that this is expressed to show a difference between Daniel's office, and the other three; that they were employed abroad in their places of government, and Daniel stayed still in the Court: Bulling. but this had been no special prerogative more then other of the kings Court had.

4. Some so take it, that Daniel only of these four was advanced to the office of government, and the other three were made ourseers of men's labors and task, ex Lyranus. But this had been no such place of authority, for Daniel to make request for unto the king.

5. Calvin thinketh that Daniel had such an office in the Court, that no man could enter into the kings palace, sine eius permissu, without his leave: but that was the porters office to keep out strangers from entering into the kings Court or Palace.

6. Therefore this rather is the meaning, admissionis ius ad regem Danieli commissum, that the power of admitting men unto the kings presence was committed unto Daniel: for it was▪ not for everyone to come into the kings presence, but for certain of the chief nobles thereunto appointed of the king. Iun. Polan. Genevens.

Quest. 71. Whether it be lawful for a Christian to live in an idolatrous kings Court.

1. It may appear by the examples of Joseph, who lived in Pharaohs Court, and of Mardocheus, who was near unto king Ahasuerus: and by Daniel here, that it is not unlawful to bear office in foreign Princes Courts: but two things must advisedly be considered, and thought upon: 1. that they do not propound unto themselves such places of honor for their own advantage, but to seek the welfare of the people of God, as Daniel here doth. 2. that they defile not themselves with the superstitious and idolatrous usages in such places, as these three in the next chapter, being chief officers, yet refused to worship the kings golden image.

2. And as it is lawful to enjoy such places of honor, so it is not inconvenient for kings to set sometime strangers in place of government, such as for their wisdom and piety, are fit: but not to that ende, to make a pray of such places of government.

1. Doct. That God only hath the knowledge of things to come.

Vers. 11. There is none that can declare it except the gods: Jerome hence inferreth, that even in the opinion of the wisemen and Soothsayers of Babylon, none hath the knowledge of things to come, but only God, by the which it is evident, that the Prophets foretelling things to come spake by the spirit of God, Bulling. By this argument the Prophet showeth the vanity of the Idols of the heathen, and convinceth them to be no gods, Isaiah, 41. 23. show the things that are to come hereafter, that we may know, that ye are gods.

2. Doct. Of the immortality of the soul.

Vers. 4. O King live forever: These heathen men void of the true knowledge of God, in wishing eternal life unto the king, do show their opinion of the immortality of the soul: which shall further be proved, 1. by the testimony of Scripture. 2. by the demonstration of reason. 3. and by the evidence of foreign and heathen witnesses.

1. The Scripture plentifully testifieth, that the soul liveth after it is separated from the body: as in that the Lord calleth himself, the God of Abraham, Isaac, and Jacob, long after their death, Exod. 3. 6. whereupon our Savior inferreth, that he is not God of the dead, but of the living: So Elias prayed unto God to have his hostesses child restored to life in these words, I pray thee let this child's soul return unto him again, 1. King 17. 22. his soul then was alive, for otherwise it could not return to his body. Solomon saith that the spirit returneth to God that gave it, Eccle. 12. 7. In the parable Luk. 16. the soul of Lazarus was carried by the Angels into Abraham's bosom.

2. 1. Seeing God is most just, and will recompense every man according to his life, the righteous shall have reward, and the wicked punishment, which is not always seen in this life, it must needs be, that God should execute his justice in another life. 2. Seeing virtue, which is in the mind is immortal; the subject also thereof, the soul must also needs be immortal. 3. And the soul being not subject to corruption, is consequently immortal: for that which is incorruptible is immortal. 4. All things have a place of rest, as the center is unto bodies: the soul is restless in the body, and never is at quiet; if then it should not have a place of rest elsewhere, it should be more miserable then any other creature. 5. And how could the soul think of things immortal or desire them, if it were not it self immortal.

3. By these reasons, and such like the heathen being persuaded, believed the immortality of the soul: as Antiochus in his epistle to Lysias, that beginneth, Since our father is translated to the gods, &c. 2. Macchab. 11. 23. In the funerals of such Roman Emperors as had deserved well of the commonwealth, they used to set an eagle, and to put fire under, which the eagle feeling soared aloft: whereby was signified, that the soul or spirit ascended up into heaven: Herodian, Pythagoras, and Thales Milesius, were strong maintainers of the immortality of the soul, likewise Plutarkain epistol. consola. and Seneca, lib. de morte immatura. Euripides held coelos esse aeterna animarum domicilia, that the heavens, are the eternal houses of the souls. Many such like testimonies and examples might be brought from the heathen to this purpose.

3. Doctrine. Of the vanity of Soothsayers.

Vers. 4. Shew thy servants the dream, and we shall show thee the interpretntion. These foolish Soothsayers promise much unto the king, but they were able to perform nothing: for afterward cap. 4. when the king told them his dream, they could say nothing: so they are liberales in verbis, &c. liberal in words, but they cannot perform that which they promise: It is evident then, that there is no art or certain rule to interpret dreams, or to conjecture of things to come; but it is an extraordinary gift, that cometh from God. Po. So the Lord saith by his Prophet: Isaiah 44. 25. I destroy the takens of the Soothsayers, and make them that conjecture fools. &c.

4. Doctrine. Of the mutability of Princes favors.

Vers. 12. He commanded to destroy all the wisemen of Babel. Nebuchadnezzar who had before highly rewarded the wisemen, and greatly favored them, now in his rage, without any just cause, commandeth them to be slain: such small certainty there is in the favor of Princes. David at his first entertainment was in Saul's favor, but not long after he hated him as much, wen he returned from the slaughter of Goliath. Joseph at the first was much favored of Potiphar, but upon the false suggestion of his wife, he soon cast him out of his favor. Alexander the great made great account of his friends Permenion, Philotas, Clitus, Calisthenes, but in the ende he so hated them, as that he would never be reconciled unto them, but killed them: therefore the Prophet David saith, it is better to trust in the Lord, then to have 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 hasty from the king? Daniel findeth fault with the hasty execution of the kings sentence; showing that in such cases long deliberation should be used, and great advisement taken: This was the error of Theodosius the Elder, who when one of his governors was slain 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 courageous and religious Bishop S. Ambrose: Theodoret lib. 5. Tripart. 9. Polan.

6. Doctrine. Of God's providence.

Vers. 21. He changeth the times and seasons: This is an evident place to show that things are not governed by chance in the world, but ruled by God's providence: Meminerimus in tot mutationibus, &c. fulgere Dei prouidentiam, &c. let us remember that God's providence shineth in so many mutations and changes in the world, &c. Calvin. If things that seem so uncertain, as times and seasons, the change of weather, the variable disposition of the air, be yet directed by God's providence, then all other things must depend of the same cause. This alteration cannot be altogether ascribed to nature, for natural causes work certainly and orderly, and to chance much less, for that were to take God out of the world, as either he were careless thereof, or impotent, as not being able to guide it, but leaveth it to chance: But the Prophet showeth that all creatures do wait and depend upon God. Psal. 104. 27.

7. Doct. Of the mutable state of kingdoms.

Vers. 22. He taketh away kings, he setteth up kings, &c. The state then and condition of kings, though it seem to be least subject to change of all other callings, unto men, yet God, the king of kings, can turn and wind them at his pleasure, the preacher saith, that out of prison (one) cometh to reign, when he that is borne in his kingdom is made poor: Thus Balthazar, Cyrus, Alexander, Caesar, Pompey, soon lost both their kingdoms and lives: Pere. And as these ancient kings and kingdoms were soon overturned: so it is still: Anno 1523. Christierne king of Denmark, with Isabel his wife sister, to Charles the fifth, was driven out of his kingdom and realm, and died in prison, when he had lived 27. years in captivity. Anno 1567. John Duke of Saxony, was deprived of his dukedome, and carried captive to Maximilian the Emperor. Anno 1568. Ericus king of Suetia the son of Gostavus, was deposed from his kingdom, and died in prison.

And as God pulleth down kings, so he setteth other up: Matthias Hunniades was taken out of prison to be a king: So was Elizabeth, our Late renowned Sovereign, succeeding her sister Marie: Anno 1577. Johannes king of Suecia, was from the prison advanced to be king: Polan.

8. Doct. A good King hath many careful thoughts of his kingdom and commonwealth.

Vers. 29. O King, when thou wast in thy bed, thoughts came into thy mind: This great king even in the night thought of his kingdom, what should befall it after his days: even the care thereof made him he could not sleep. Bulling. he was not addicted altogether to his ease and pleasure: as Balthazar, who the same night that the city was taken gave himself to eating and drinking, Dan. 5. Like unto this Nebuchadnezzar, was the great king of Persia Ahasuerus, who when he could not sleep, caused the Chronicles to be read unto him, Ester 6. 1.

9. Doct. Of the kingdom of Christ, as he is God, and as he is Mediator, God and man.

v. 44. The God of heaven shall set up a kingdom. The kingdom of Christ, is either his natural kingdom, which he had from all beginning together with the Father and the holy Ghost, which is called the universal kingdom whereby he ruleth in heaven and earth: which kingdom as he assumed not, so he shall never lay it down.

There is also regnum donativum, the kingdom which is given to him of his Father, as he is Mediator, God and man: whereof he speaketh, Matth. 28. 18. All power is given unto me is heaven and earth: this is that special and particular kingdom, which he exerciseth more specially in his Church, in protecting and defending the same against all the enemies and adversaries thereof.

This kingdom given unto Christ, is likewise considered two ways, it is either the kingdom of grace, whereby he guideth his Church in this world, directing them unto everlasting salvation; or the kingdom of glory in the next life, when he hath brought his Church and company of the Elect unto everlasting salvation in heaven, there to reign forever: Polan.

10. Doct. Daniel's prophesy of Christ's everlasting kingdom, containeth the whole sum of the Gospel.

v. 44. A kingdom, which shall never be destroyed, &c. This everlasting kingdom of Christ, resting not in his person alone, but being communicated to all his members, comprehendeth the whole sum of Evangelical doctrine: for the Elect cannot reign forever with Christ, but death must first be destroyed, and sin the cause thereof: the bodies also of the Saints must rise again from death: so then in this prophesy of Christ's ever-during kingdom, is included the faith of remission of sins, of the conquest of death, and of the resurrection. Bulling. Melancth.

11. Doct. Of the certainty of our salvation.

v. 44. And it, shall stand forever. As Christ's kingdom is sure and cannot be shaken in himself, so neither can it have any alteration or change in his members: Christus tam in se, quam in suis membris citra vllum mutationis periculum dominatur, Christ as well in himself, as in his members doth rule without any fear or danger of change, Calv. for he hath made us partakers of his kingdom by faith, by which we stand: for he by his grace is able to make us stand: of our selves by nature we are changeable every moment, but by the power and grace of God, our state in Christ is certain and unchangeable, as S. Peter saith, We are kept by the power of God through faith unto salvation, which is prepared to be shown in the last time, 1. Pet. 1. 5.

12. Doct. Religion overthroweth not the policy and form of Commonwealths.

v. 48. He made him governor over the whole province of Babel. Daniel being made a chief governor in Chaldea, did (no doubt) judge the people according to the laws of the country, which differed much from the political state of the Israelites: by the which it is evident, that necessarily every country is not now tied to the iudicials and policy of Moses; neither is religion an enemy to the form of government in Commonwealths, being grounded upon equity: Papp. for the Apostle saith, The powers that be, are ordained of God, Rom. 13. 1. wheresoever, and howsoever, the administration and government being just and equal.

1. Controv. That the Scriptures should be extant in the vulgar and known tongue.

v. 4. Then spake the Chaldeans to the King in the Aramites language. This tongue not much differing then from the Chaldee, was the known and usual language wherein they spake that they might be understood of all. Afterward the Greek tongue was generally used: and therefore Ptolemy. caused the Scriptures to be translated into the Greek tongue, and the Apostles writ the New Testament in the same language. This evidently showeth, that the Scriptures should be set forth to the people of God, in such a tongue as they know and understand: and hereupon Justinian appointed, that Bishops and other Ministers should use such a tongue in the administration of baptism, and of the Lord's Supper, which was known and understood of all. The Romanists then are too blame, which cause the Scriptures to be read publicly in an unknown tongue: and though upon better advisement, they have thought good to set forth a vulgar translation of the Bible, yet they allow not privately everyone to use it:

2. Controv. That prayer must only be made unto God.

v. 18. That they should beseech the God of heaven. God only then must be prayed unto, who is called the God of heaven, because he is the creator thereof, that is the seat and habitation of his glory, from thence he seeth all things, and revealeth secrets, and from heaven he sendeth all good things. Angels and Saints have no such title, they are not gods of heaven: they neither create it, nor can they from thence reveal secrets, or send down heavenly graces: therefore they are not to be invocated, or called upon. Polan. Bulling.

3. Controv. That prayer is not meritorious, but grounded only upon God's mercy.

v. 18. For grace (or mercy) in this secret. All our prayers then must lay their foundation in God's mercy, that he would first forgive us our sins, and then freely and graciously confer upon us such things, as we ask: Polan, then the servants of God do not place any merit or worthiness in their prayers, Bulling. which is the opinion of the Romanists, that the prayers of the Saints are meritorious: for first our prayers tend altogether unto our good, God receiveth nothing thereby: as Job. 33. 11. Elihu saith, If thou be righteous, what givest thou unto him. or what receiveth he at thine hand? there cannot be any desert, where he is not benefited or furthered, at whose hands we should deserve. Again, that which should merit at God's hand, must be perfect and absolute: but in our prayers there are many wants and imperfections, Rom. 8. 26. We know not what to pray as we ought.

4. Controv. That matrimony is no sacrament.

v. 18. Whereas the word raza is by the Septuag. here translated 〈 in non-Latin alphabet 〉 , a mystery or secret, and so also read P. A. V. I. with others, the Latin translateth, a sacrament: and yet in the next v. he retaineth the word mystery: whereupon it is evident, that in the vulgar Latin translation, the word sacrament is diversely taken, not always for the sacraments of the church properly so called: but for any mystical or secret thing: as here the interpretation of this dream, which Daniel prayeth for, he calleth a sacrament, that is, a secret or mystery. Therefore it is but a weak collection of the Rhemists, and of other Romanists, upon the Latin text, which readeth Eph. 5. 32. This is a great sacrament, to infer thereupon, that marriage is a sacrament: for they might as well conclude here, that this Image which Nebuchadnezzar saw in his dream was a sacrament.

5. Controv. That the Saints merit not.

v. 23. O thou God of my fathers, &c. Pintus hereupon giveth, this note, that Daniel in his thanksgiving maketh mention of his fathers, Abraham, Izaak, and Jacob, that he should not seem to attribute this thing only to himself, which he obtained of God, sed potius illorum insignium virorum meritis & institiae, but rather to the merits and justice of those excellent men, &c.

Contra. Whereas Daniel maketh mention of his fathers, he doth it not, as relying upon their worthiness or merits: for he groundeth his prayers only upon God's grace and mercy, v. 18. but for these two causes: 1. he remembereth the promise and covenant, which God had made to and with their fathers, to be their God, and the God of their seed: which promise the Lord graciously performed now, in granting Daniel his request, Polan. 2. because they were worshippers of the true God, hereby he excludeth all false gods, whom they worshipped not. Genevens.

6. Controv. v. 21. That the Pope hath no power committed unto him to put down Kings.

v. 21. He taketh away Kings. This being here by Daniel ascribed unto God, as his peculiar work, to remove Kings from their thrones, and to plant others in their place, the arrogancy of the proud Bishop of Rome is made manifest to all the world, who taketh upon him God's office, to depose and set up kings at his pleasure: Polan. As Platina writeth of Gregory, that he uttered these presumptuous words, Nos, nos imperia, regna, principatus, & quicquid habere mortals possunt, auferre & dare posse, &c. That we, (even) we have power to take away, and give Empires, Kingdoms, principalities, and whatsoever mortal men have. Thus Julius 2. gave the kingdom of Navarre to the Spanish king, because he took part with Louis the 12. king of France: likewise the Bishop of Rome stirring up Matthias king of Hungary against the Hussites of Bohemia, promised him, quicquid Boemiae, etiamsi totum regnum caperet, suae fore ditionis, that whatsoever in Bohemia, though it were the kingdom, should belong unto him.

This showeth the presumptuous insolency of that proud Sea, to challenge that right and power, which belongeth only unto God: 1. Kings only are to be deposed by him, from whom they receive their power, and authority: but that they have from God, as the Apostle saith, The powers that be, are ordained of God, not of the Pope; therefore by him they are not to be deposed. 2. The Pope himself is subject to the Emperor, as the same Apostle saith, Let every soul be subject to the higher powers: he therefore hath no superiority over them.

7. Contr. That the Pope cannot be Christ's Vicar general in earth.

v. 44. The God of heaven shall set up a kingdom. This kingdom of Christ is no visible, but a spiritual and universal kingdom thorough the world: wherein though he use Ministers, as Apostles, Prophets, Pastors, Doctors, to reconcile men unto himself by the preaching of the Gospel, yet Vicar general he hath none.

1. The embassage which Christ hath committed to his Ministers in his stead, is to reconcile men by the preaching of the word, as the Apostle saith, We are Ambassadors for Christ, &c. we pray you in Christ's stead to be reconciled unto God. But the Pope cannot in Christ's stead reconcile men unto Christ: but this is the duty of several Pastors and Ministers, who are in Christ's stead, and as his vicars to beget men unto the faith: Polan. one man alone, unless he were of infinite power, cannot suffice to execute this embassage of reconciliation through the Church.

2. Christ's kingdom is eternal, the kingdom of the Pope is temporal, he therefore can not be Christ's Vicar in his eternal kingdom: Osiander.

3. Christ's kingdom is spiritual, the Popes is external: he therefore cannot be Christ's Vicar in his spiritual kingdom.

8. Controv. That the time of Christ's coming to judgment cannot be gathered from Daniel's prophesy, v. 44.

Some do make this conjecture, that seeing the kingdom of Christ should be raised up toward the ende of the fourth Monarchy, which they suppose to be the Roman Empire, which is now decayed, and almost at an ende, they would hence gather, that the coming of Christ is at hand. Contra. 1. If their meaning be, that Christ's coming is nearer at hand, then before, that is most certain: if that a small time remaineth in respect of Christ's everlasting kingdom, it is confessed: but if they would hence prove, that the coming of Christ is now presently to be expected, because the Roman Monarchy is at an ende, they are deceived; because they build this collection upon two vncertenties: 1. this fourth Monarchy is not the Roman Empire, but the kingdom of the Seleucians in Syria, and of the Ptolomies in Egypt, as hath been proved at large before, qu. 49, 50. 2. the kingdom of Christ here prophesied of, is not his second, but his first coming, as hath been also before shown, q. 55.

9. Controv. v. 45. Whether the virgin Marie be the mountain out of the which the stone was cut.

Pererius applieth this to the virgin Marie, 1. because it is not unusual in Scripture to express the generation of man by this phrase: as Isa. 51. 1. Look unto the rock, whence ye are hewn, and to the hole of the pit, whence ye were digged, &c. 2. And she is compared to a mountain, propter excellentiam virtutum, because of the excellency of her virtues: cuius fundamenta super culmina sanctorum locata sunt, &c. whose foundations are placed upon the top and height of the Saints. 3. he applieth unto the virgin Marie those places in the Psalms: as Psal. 68. 15. The mountain of God is a fat mountain, &c. God delighteth to dwell in it, yea the Lord will dwell in it forever: and, Ps. 87. 1. His foundation is among the hills.

Contra. 1. The Prophet in that place by the rock understandeth Abraham, and by the hole of the pit Sarah, as it followeth in the next verse, Consider Abraham your father, and Sarah that bare you: but Christ had no father, out of whose loins he should be taken forth, and as it were cut out: therefore this phrase of speech nothing helpeth his conceit of the virgin Marie.

2. The question is not, how Marie may be said to be a mountain in respect of other Saints (and yet it may be doubted of, whether Marie do so far excel in virtue all the Saints, that ever lived) but the doubt is, whether Marie can be said to be a mountain in comparison of Christ, who is the stone cut out of this mountain: to make Marie the mountain, and Christ the little stone cut out thence, is a presumptuous comparison: for so Marie should be greater then Christ.

3. It is evident, that the Psalmist speaketh there of the hillie country of Canaan, and specially of mount Zion, where the Lord had made choice to make his habitation: and so, Psal. 87. he expoundeth himself in the second verse, The Lord loveth the gates of Zion above all the habitations of Jacob: glorious things are spoken of the city of God, &c. Wherefore it is a fond exposition, to appropriate that to Marie, which is spoken of the whole Church of God: neither can they show how Marie, being a mortal woman, could be the habitation of God forever.

4. This mountain then is not understood of Marie. 1. she cannot be likened to a mountain, and Christ to a little stone, as greater then he. 2. this stone is cut out without hands, that is, without any human help at all: but in the incarnation of Christ, woman was an instrument, though not man, therefore it was not without hands. 3. Marie doth make her self of low degree, Luk. 1. 52. she was then more like a valley then a mountain: see more of the true meaning of this place before, qu. 54.

10. Controv. Whether Christ verily increased in the gifts and graces of his soul.

Pererius handling this point how Christ, compared here unto a stone, which grew into a mountain, and filled the earth, increased; affirmeth that in respect of the graces of his soul he increased not, quam inde ab exordio sui conceptus tantam habuit, quam iam nunc habet, &c. which he had as great from the beginning of his conception, as now he hath it.

Contra. Though we also agree, that this growing and increasing of Christ, is not meant of his personal growing in respect of his body or soul in the days of his incarnation, but of the growth of his Church in the world; yet Pererius assertion is false: for the Scripture is evident, that Christ increased in the gifts and faculties of the soul, as he did in stature of body: Luk. 2. 52. Jesus increased in wisdom and stature. As it pleased him to take upon him an infants statute and body, which still increased, so also he increased in wisdom, and other graces of the soul: see more hereof, Synops. Controv. 5. err. 2.

11. Controv. That the Pope is not to be reverenced, honored, and worshipped through the world.

Pererius in the same place showing how Christ hath filled the earth, not only with the knowledge of himself, preaching of the Gospel, fame of his miracles, but also with the worshipping and reverencing of his name, addeth further, and of that man, who is his Vicar, the high Bishop, quem vniuersus Christianus Catholicus orbis honorat, colit, veneratur, &c. whom the universal Christian Catholic Church doth honor, worship, reverence: and his answers and decrees receiveth with no less reverence, then the divine oracles, &c.

Contra. 1. It is a frivolous application, to expound that of the fame of a mortal man, whose kingdom is transitory and temporal, which is understood of Christ, whose kingdom shall stand forever.

2. If the Pope be to be honored no otherwise then Christ's Vicar, then he must not be honored at all: for Christ's Vicar he neither is, nor can be, as is before shown, Controv. 7.

3. Neither is it true, that the universal Catholic Church doth so honor, and reverence him: for neither the Greek Church doth give him such honor, and well-nigh the third part of Christendom doth hold him to be Antichrist: he is in deed honored of the Roman Church, but that is not the Catholic Church: for a particular, and universal Church, which is signified in the word Catholic, are diverse. The Pope if he were a good Bishop, which now were a miracle in that seat of pestilence, should be reverenced, as other good Bishops are, but not as having any superiority above the rest.

4. But to receive his decrees, as the oracles of God, as holding them to be equal thereunto, unto, is an horrible blasphemy: to equalize the corrupt and erring decrees of ignorant, profane, erroneous, if not heretical Popes, to the most sacred rule of truth.

12. Controv. That it cannot be proved out of Daniel's prophesy, that the Pope is not Antichrist.

v. 44. It shall break and destroy all these kingdoms. Bellarmine taking it for granted that the fourth kingdom here mentioned is the Roman Empire, which must be dissolved before Antichrist shall come, as S. Paul showeth, 2. Thessal. 2. 7. Only he which now withholdeth, (shall let) till he be taken out of the way: but the Roman Empire is not yet dissouled: for the Emperors of the West do still remain one succeeding another: therefore Antichrist is not yet revealed to the world: to this purpose Bellar. l. 3. de Rom. Pont. c. 5.

Contra. 1. Bellarmine taketh that for granted, which is denied; as that the Roman Empire is the fourth kingdom, which is proved to be otherwise before, qu. 49. For seeing this kingdom is understood of the first coming of Christ, (for after his second coming, his kingdom should not increase and fill the earth, being then at the full perfection) and at Christ's coming, the Roman Empire was in the pride and height; it cannot be the fourth kingdom, which the kingdom of Christ as soon as he cometh in the flesh, shall destroy.

2. The Roman Empire is long since dissolved, both in authority, and in the name and title: he is now called not the Emperor of Rome, but of Germany: neither hath he any Imperial authority save in some few cities of Germany: over other kingdoms, which were sometime subject to the Roman Empire, he hath no jurisdiction: So that there remaineth now nothing but the image of the former beast, as it is called, Apoc. 13. 14.

13. Controv. Of the lawfulness of Magistracy against the Anabaptists.

v. 48. He made him governor over the whole province of Babel. In that Daniel was advanced by Nebuchadnezzar to this high place of government, and he accepted of • t, it is evident that the calling of a Magistrate is lawful, and that a Christian may please God in that place and function: which further appeareth against the wicked opinion of the Anabaptists, which allow no Magistracy among Christians: 1. by the author and founder of Magistrates, which is God himself, by whom the powers that be, are ordained, Rom. 13. 1. 2. by the examples of good kings and governors, as David, Jehoshaphat, Hezekiah, Josiah, who were acceptable unto God by their faithful service in those places. 3. by the ende of Magistracy and government, which is for the praise of well doers, and the punishment of the wicked, Rom. 13. 3, 4. 4. by the effects, namely obedience, which everywhere the Scripture commandeth to be given unto Magistrates, as Rom. 13. 1. 7. which were not to be yielded unto them, if their authority and calling were not of God.

1. Observ. Witches and Sorcerers are not to be sought unto.

v. 2. Then the King commanded to call the Enchanters, &c. Like unto Nebuchadnezzar here, who in this his perplexity of mind sought not unto God, but unto Sorcerers and Enchanters, are carnal men, who when anything befall them in their body or goods, resort unto Wizards, Witches, Sorcerers, and such like. But as the king found no help at their hands, so they which take such courses, do but weary themselves in vain: So Ahaziah that idolatrous king of Israel, who lay sick on his bed upon an hurt, which he had by falling through a lattice window, sent unto Beelzebub the god of Ekron, yet he found no ease thereby, but died miserably. God, if it had pleased him, could have caused Daniel to be sent for at the first: but this made more to God's glory, that the blindness and impotency of these Chaldeans might first appear, Polan.

2. Observ. Of mutual prayer.

v. 17. Daniel shown the matter to his three companions, that they should beseech the God of heaven, &c. Daniel though an holy man, yet trusteth not to the strength of his own prayers, but requireth the help of his godly brethren: So James when any is sick, would have the Elders sent for, that they may pray for him, c. 5. 14. the joint prayer of many is more effectual, then of one. And to this purpose may be applied that saying of the Preacher, Two are better then one, &c. if two sleep together, they shall have heat, &c. Eccl. 4. 11. so the prayers of many together are the more zealous.

3. Observ. Of the efficacy of faithful prayers.

v. 19. Then was the secret revealed to Daniel. God heard the prayers of Daniel, and his other faithful companions: for as S. James saith, the prayer of the righteous availeth much, if it be fervent, c. 5. 16. so also the Prophet David, Psal. 145. 18. The Lord is near unto all that call upon him, yea unto all that call upon him faithfully: he will fulfill the desires of them that fear him: he will also hear their cry, and save them. The prayer then of the righteous is never in vain: for either he presently attaineth his desire, or at a more convenient time, or else a better thing: and if God sometime defer the desire of his children, it is because the phycisian better knoweth what is good for his patient, then himself.

4. Observ. The understanding of the Scripture is obtained by prayer.

As Daniel here by prayer had opened unto him the secret of this dream, so the special way whereby to attain to the understanding of the Scripture is by prayer: which should well be considered of Divines, who many times trust to their own wit, in searching the sense of Scripture. Polan. But David besought the Lord, saying, Psal. 119. 17. Make me to understand the way of thy precepts, and I will meditate in thy wondrous works.

5. Observ. We must love our enemies.

v. 24. Daniel having obtained of God the revealing of this dream, went unto Arioch, and said unto him, Destroy not the wise men of Babel. They bare a spiteful and envious heart against Daniel: for they would not call him with them, when the king sent for them: and beside afterward they practiced against his life, c. 6. ye • Daniel doth recompense them good for evil, he spareth their life, who sought for his: and seeketh their welfare, who would have rejoiced at his fall. By this example we are taught to love our enemies, to pray for them that curse us, and to do well unto them that hate us; according to the holy doctrine of our blessed Savior, Matth. 5. 44.

6. Observ. Of the frail and mutable state of of the world.

v. 31. Behold a great image. The state of the kingdom of this world, is compared to an image, and that in a dream, which showeth the frailty thereof and this image hath feet part of clay, part of iron: by the mixture of clay is signified the brittle estate of the world, wherein there is nothing firm and permanent: Bulling. as the Apostle saith, The fashion of this world goeth away, 1. Cor. 7. 31. Like as the Sea sometime ebbeth, sometime floweth, the Moon increaseth, and decreaseth: so the world continually altereth and changeth.

7. Observ. The Church of God in the world is kept under by affliction.

v. 40.