Commentary on Daniel

1. Doctr. Of ordinary and extraordinary prayer.

v. 3. I sought by prayer and supplication with fasting, sackecloath, and ashes, &c. This was an extraordinary prayer, which Daniel here maketh, beside that ordinary prayer which be made thrice every day, c. 6. 10. in the morning, evening, and at noon. So there are two kind of prayers; ordinary, which we ought twice every day at the least, or oftener, to pour forth unto God: of the which the Apostle speaketh, 1. Thess. 5. 17. Pray continually: there is also extraordinary prayer, when either some judgment is feared, which we would avert and turn aside by prayer, or when we want any special grace or assistance from God: and this the Apostle meaneth, 1. Cor. 7. 5. Defraud not one another, except it be with corsent for a time, that ye may give yourselves to fasting and prayer. Calvin.

2. Doctr. When fasting is to be joined with prayer.

Fasting is not to accompany ordinary but extraordinary prayer: where must be considered, 1. the occasion of such fasting, which is either in the time of some great judgment and calamity, either to be prevented or else to be removed: or when any special assistance or grace is sued for. 2. the ende must be considered, which is not to please God by our fasting, as though it were a part of his service directly, or that we hoped to merit thereby, but only it is used as a means to tame the body and keep it under, to make the inward man more servant. Thus the Israelites fasted and prayed, when they had been twice overcome of Benjamin, entreating the Lord's assistance, Judge. 21. 1. and Esther c. 4. when she was to make suite for her people: and the Church of Antioch, when they sent forth Paul and Barnabas to preach, Act. 13. Polan.

3. Doctr. Confession of sins necessary in prayer.

v. 4. I prayed and made my confession. Confession of sins is either public, either by the whole congregation, or of one and more before the Congregation; or private, either of ones sins by himself, or in the name of many: and each of these confessions is either ordinary, or extraordinary: This confession of Daniel was of the latter sort, wherein he confesseth not his own sins only, but the sins of his people. And if Daniel so holy a man, yet confessed his sins in his prayer, how much more ought we sinful men always in our prayers to make our confessions, as the Prophet David saith, Psal. 32. 5. Then I acknowledged my sin unto thee, &c. and thou forgavest the punishment of my sin.

4. Doctr. Of the diverse degrees of sin.

v. 5. We have sinned, and committed iniquity, and have done wickedly, yea we have rebelled. There are four degrees of sin, which may be compared to a diverse going out of the way. 1. as one may a little err out of the way. 2. but after declineth more. 3. and being out of the way walketh on still. 4. until he be so obstinate in his course, that he cannot be brought again into the way: so some there are, which at the first, 1. sin of error, and these are they which are said to sin. 2. then they err yet more, such commit iniquity. 3. and walk and continue in their error, which are said to do wickedly, as David when he fell into those two great sins of murder and adultery. 4. And at the last they grow intractable, and not to be won, and these rebel against God: such an one was Saul, that would by no means be reclaimed. We learn hereby, that howsoever we may fail in the first and second kind, yet we should take heed of the great downfall in the 3. and 4.

5. Doctr. How the true ministers of God must be discerned.

v. 6. We would not obey thy servants the Prophets. 1. They are called God's servants: they must be sure and inwardly warranted, that they are sent and called by the Lord. 2. they must be Prophets, that is, endued with prophetical and spiritual gifts, for God sendeth no dumb or lame messenger with his errant and message. 3. they must speak in the name of the Lord, they must preach nothing but God's word, and warrant their doctrine thereby. 4. they must be faithful, not respecting persons in the delivery of their message, but indifferently speak to all, as here it followeth, which spake in thy name to our kings, to our princes, to our fathers.

6. Doctr. That Angels are of a finite and circumscriptable nature.

v. 24. The Angel Gabriel came flying, &c. Hence it appeareth that the Angels pass from place to place, and are circumscriptable and defined by their proper place: when they are in heaven, they are not at the same time in earth, as Damascene saith, lib. 2. de fide orthod. c. 3. Their error then is manifest, who think the Angels to be in heaven and in earth at once: they are evidently convinced by this place, which speaketh of the coming of the Angel to Daniel, which showeth that he was not present before, Bulling. so Daniel saith, c. 6. 22. that the Lord had sent his Angel, and stopped the mouths of the Lions: the Angel then was not there before, until the Lord sent him to that ende.

7. Doctr. That Christ is perfect God and perfect man.

v. 24. To reconcile iniquity, and bring in everlasting righteousness, &c. Hence it is proved, that Christ was both perfect God, for otherwise he could not take away sin: which is the work only of God: and he was man, in as much as he lived and was conversant among men: the Prophet David therefore understanding this mystery of the being or dwelling of God in the flesh, saith, Psal 46. 7. the Lord of hosts is with us, the God of Jacob is our refuge: Therefore he is called by the Prophet Immanuel, Isaiah. 7. 14. and 8. 8. Pintus.

1. Controv. That prayer and fasting is not meritorious.

v. 3. I turned my face unto the Lord, &c. with supplications, with fasting, and sackcloth: Fasting is not of it self a thing acceptable unto God, but as it is used as a means to make • ur prayers more fervent: the Romanists then are in an error, which make fasting a thing meritorious, Calvin. the contrary is evident in the Pharisee, who boasted of his alms deeds, and of his fasting twice in a week, yet his prayer was not accepted of God, Luk. 18. If prayer then and true contrition, with hearty repentance, and unfeigned humility, do accompany fasting, it is regarded, and had in remembrance with God, otherwise it is an unprofitable exercise: as S. Paul saith, Bodily exercise profiteth little, but godliness is profitable unto all things, 1. Tim. 4. 8.

2. Controv. God only is to be invocated, not Saints or Angels.

v. 3. Daniel only turneth his face unto the Lord: now if Saints were to be prayed unto, Daniel had here occasion to turn himself unto Jeremiah, whose prophesy he maketh mention of before: who had been fitter to assist Daniel praying for deliverance after the 70. years captivity, then he, who was the minister of that prophesy and promise. By this then it is well gathered, that the invocation of Saints was not in use in the Old Testament, Bullinger. and therefore the Prophet David saith, Psal. 73. 25. Whom have I in heaven but thee? And the Scripture commandeth us to worship God only and serve him, Deut. 6. 13. Matth. 4. v. 10. If God only is to be worshipped, he alone must be prayed unto, for prayer is a part of his worship.

The Romanists, for the invocation of Angels and Saints, do allege these places of Scripture: 1. Gen. 48. 16. Jacob saith, the Angel which hath delivered me, bless the children: But this was no created Angel, it was Christ the son of God: for in the former verse he is called God, the God, before whom my fathers Abraham and Izaak did walk, the God which hath fed me all my life long unto this day, bless, &c. then it followeth in the next verse, the Angel which hath delivered me, &c. what other Angel was it which delivered Jacob, but he that fed him, which he saith was God?

2. That place also is urged, Job. 19. 21. have pity upon me, have pity upon me, O ye my friends: which Bellarmine understandeth of the Angels: But it is evident, that Job speaketh unto his friends which came to visit him, who seemed to have small compassion on him, but with taunts and rebukes, condemning him as an hypocrite, did add more affliction unto him: for it followeth in the next verse, Why do ye persecute me as God? they were not the Angels of God that persecuted him, but Satan was the chief instrument of his afflictions, and his friends helped it forward.

3. That place also Apocal. 1. 4. is abused to the same purpose: Grace unto you, and peace from him which was, which is, and which is to come, and from the seven spirits which are before the throne: by these seven spirits they understand the Angels: But that cannot be. 1. these spirits are joined as in equal authority with God the Father, and the Son, grace is here ascribed indifferently to proceed from them all. 2. these spirits are set between the father and the son, as being of the same power. 3. the Lamb is said to have 7. horns, and seven eyes, which are the 7. spirits, c. 5. 6. these spirits then were of the same essence and substance with the Son. 4. and by the virtue of these seven spirits the Lamb openeth the book with 7. seals, c. 5. 5. But Christ receiveth no virtue from the Angels. 5. Wherefore these 7. spirits are understood to be the holy Ghost, which is called septiformis, sevenfold, quia licet vnus natura, gratiarum distributione multiplex, who though he be one in nature, yet is manifold in the distribution of the graces, gloss. ordinar. And because Christ did work so effectually by the communication of his graces in the seven Churches, as if there were seven several spirits, therefore is the spirit so described. Thus also Justinus of ancient time expounded, 〈 in non-Latin alphabet 〉 , &c. the holy Prophets say that one and the same spirit is divided into seven spirits.

4. Then followeth the example of John, who saith he fell down at the feet of the angel to worship him, Apoc. 19. 10. and 22. 8. where Bellarmine saith, that so great an Apostle, and Prophet would not have offered to have worshipped the Angel, if it had been unlawful: he was deceived in his person, taking him to be Christ, he erred not in offering to adore him: for then, if it had been an error, he would not have done it twice: once before, c. 19. and now again, c. 22.

Contra. 1. it is evident by the text, that John is reproved of the Angel, for offering to worship him, therefore therein was John's error. 2. And John was not ignorant that it was an Angel, and not Jesus himself: for he saith, c. 22. v. 6. the Lord God of the holy Prophets sent his Angel to show unto his servants the things which shortly must come to pass: and again, v. 16. I Jesus have sent mine Angel, to testify unto you these things. 3. Polanus thinketh that John did not commit this error twice in seeking to worship the Angel: but that it is a repetition of that before mentioned, c. 19. But it may appear by comparing the places, that John failed herein twice: for as Peter not twice, but thrice together offended in denying his master: so might John thorough forgetfulness, being astonished with the preseuce of so glorious an Angel, once again show his infirmity herein.

3. Controv. That Christ is the only Mediator.

v. 17. Hear the prayer of thy servant, &c. for the Lord's sake, that is, for thy Christ's sake. But this place is corrupted by the Jews, and by the Romanists. 1. the Rabbin's some of them, as R. Moses, R. Saadiah, do here understand Abraham: But the faithful of the old Testament used not to call Abraham (being dead) their Lord: and the Prophet I say saith, c. 63. 16. that Abraham is ignorant of us: how could he then be a mediator for them, whose affairs he knew not? Some other of them do say, that the noun is put here for the pronoun, as it is usual in the Scriptures: so that for the Lord's sake is as much, as for thine own sake: But this phrase is used to take away ambiguity: as Gen. 1. 27. God created man after his image, after the Image of God created he him: for if he had said, after his image, it had been doubtful, whether it had been God's or man's image: but there is no such occasion of doubt here.

2. The Romanists here also following the Latin translation, read, propter teipsum, for thyself, or for thine own sake: But they corrupt the text evidently, the word is, Adonai, Lord.

3. Thus Christ was acknowledged to be the Mediator in the old testament, as Psal. 80. 15. the Church prayeth, that God would visit his vine, which he had planted, and that for his sons sake, whom he had made strong for himself: for so it is in the original: and so in that place read Montanus, Junius; and the Latin interpreter, howsoever he faileth here, there readeth right. Thus David desireth to be heard, for thy words sake, meaning Christ, 2. Sam. 7. 21. And it is said he called the name of Solomon Jedediah, beloved of God, propter Iehouam, for Iehouahs sake.

4. Thus also in the new Testament, there is the same confession of Christ to be the Lord and Mediator: as S. Peter Act. 2. 36. whom God hath made both Lord and Christ. And Heb. 1. 2. he is called, the heir of all things: and Elizabeth confesseth him to be her Lord, Luk. 1. 43. So Christ is the Lord both by his natural right, as the Lord and Creator of all: and iure acquisito, by the right of purchase, which is threefold: by the right of inheritance: because God the father hath given us as an inheritance to his son, as Psal. 2. v. 8. Ask of me and I will give thee the nations for thy possession, &c. by the right of redemption we are Christ's, because he hath redeemed and purchased us with his blood, as S. Paul saith, 1. Cor. 6. 19. 20. You are not your own, ye are bought for a price. And Christ is our Lord, by the right of his spiritual marriage: for the husband is Lord and head of his wife, and so Christ is of his Church.

5. But it will be objected, that in the Old Testament this phrase is often used, for David my servants sake: as 1. king. 11. v. 12. 13. and 2. king. 19. 34. Hereunto it may be answered: that the meaning is not, that for the worthiness of David, or by his mediation and intercession God would have respect unto them, but because of the Promises which the Lord made unto David, as Psal. 89. 50. where are the ancient mercies, which thou swarest unto David in thy truth? and Psal. 132. v. 11. The Lord hath swore in truth unto David, and he will not shrink from it, Polan.

4. Controv. Against prayer and invocation of the dead.

v. 18. Whereupon thy name is called: that is, which is called by thy name, for so this phrase is used, as Isaiah 4. 1. seven women shall take hold of one man, saying, we will eat our own bread, &c. only let thy name be called upon us. And so is that place to be understood, Gen. 48. 16. where Jacob saith of Ephraim and Manasseh, let my name be invocated or called upon over them: which words the Romanists do wrest, as though Jacob would have them to pray unto him: whereas he meaneth nothing else, but that they should be counted among his sons, and called by the name of Israel, as the other of Jacob's sons: So in this place, though the name of God were indeed invocated and called upon in Jerusalem, yet the meaning here only is, that they were called by the name of God, they were counted his city and people, Polan.

5. Controv. Of the name of the Catholic Church, that it is but usurped by the Romanists.

As it was not enough for Jerusalem to be called by the name of God, but their profession and couersation also must be agreeable thereunto, for otherwise, while they said, the Temple of the Lord, the Temple of the Lord, and yet did steal, murder, commit adultery, &c. the Prophet saith they did trust in lying words, Ierem. 7. 8. And therefore because of their idolatry and other sins, the Lord suffered his own Temple to be defiled and destroyed by the Chaldeans: So neither now is it a sure note to know the Church of God by, to be called Chatholike, if the Catholic faith be not held and maintained. The Romanists thē are but usurpers of this name Catholic, seeing they are departed from the Catholic faith: He is not a Catholic that dependeth upon the Pope of Rome, but he which professeth the holy Catholic doctrine of Christ: which they that corrupt and deny, are no more Catholics, then a dried sceleton, (the bones of a dead man hanging together) is to be counted a man: And as there is great difference between a painted woman, such as Jezebel was, and a fair woman by her natural complexion; even so a Catholic in name differeth from a Catholic in deed.

6. Controv. That no man is perfect in this life.

v. 20. While I was speaking, and praying, and confessing my sin: The interlinearie gloss. here hath this note: this he saith, either because in many things we offend all, or ex humilitate, of humility, he joineth himself with the people: But it was better inferred, and concluded out of this place in the Mileuitane Council, c. 7. that even Daniel confessed his own sin: for Daniel saith, confessing my sin, and the sin of my people: Daniel then confesseth not in the name of the people only, but he confesseth his own sins, beside the sins of the people: And further, whereas everyone is taught to say in the Lord's prayer, forgive us our sins, that Council further decreeth him to be anathema, and accursed, who should say, that a righteous man saying this petition, pro alijs potius, quam pro se petere intelligatur, &c. must be understood rather to pray for others, then for himself, Bulling.

7. Controv. That the prayers of the faithful are not meritorious.

v. 23. For thou art a man greatly beloved, &c. Daniel was not accepted of God because of his prayers, but his prayers were heard because he was a man beloved before and accepted of God in Christ: So that it is not the merit or worthiness of our prayer, that maketh us to be respected with God: but the respect which God hath to us in Christ causeth our prayers to have entrance unto God. As it is said Gen. 4. 4. God had respect unto Abel, and unto his offering: first his person by faith was accepted, and then his prayer because of his person admitted: So S. James saith, the prayer of a righteous man availeth much, c. 5. 16. that is, of a man righteous and justified by faith; as a little before he saith, the prayer of faith shall save the sick.

8. Controv. That we are not justified by any inherent righteousness, but imputed only by faith.

v. 24. To reconcile iniquity, and to bring in everlasting righteousness: This then is our justification: when our sins, which we have don, are not imputed, as it is in the Psalm, and so cited by the Apostle, Rom. 5. 8. Blessed is the man to whom the Lord imputeth not his sin: and beside the righteousness of the Law, which we could not do, but Christ hath wrought for us, is imputed also unto us: as the Apostle teacheth, 2. Cor. 5. 21. he hath made him sin for us, that knew no sin, that we should be made the righteousness of God in him, Contrarie to this truth of doctrine are these assertions following.

1. The Jesuits in Censur. Coloniens. fol. 186. do define the justice of God, which is revealed in the new Testament, to be virtutem in Deo, quam iuxta vniuscuiusque dignitatem singulis distribuit, virtue in God, which he distributeth to everyone according to their worthiness, &c. not much unlike hereunto is the opinion of Andreas Osiander, that we are justified, per essentialem Dei iustitiam in nobis habitantem, by the essential justice of God dwelling in us, and stirring us up unto good works. But this is an absurd opinion. 1. because it confoundeth God's justice and righteousness, with the effects and operation thereof. 2. if our righteousness be the essential justice of God. then Christ's obedience is excluded: for that is not the essential justice of God. 3. this opinion tendeth to blasphemy, making the essential justice of God, to be a quality in man. 4. it cometh near the heresy of the Manichees, who held that the essential justice of God was transfused into men.

2. An other opinion is, that our righteousness, whereby we are justified, is an inherent virtue, infused into us by the merit of Christ: Synod. Trident. sess. 6. c. 16. And the same is the general opinion of the Romanists: that we are not justified formally by the righteousness of Christ, in being accounted or reputed just, but by an inherent justice, whereby we are made just in deed: so the Rhemistes, to whom Bellarmme consenteth: which is directly against the doctrine of the Apostle, Abraham believed God, and it was counted to him for righteousness: Abraham's justice was imputative by faith. There is indeed in every faithful man a justice inherent, and dwelling in him, which is nothing else but our regeneration and sanctification, which is the fruits of our justification: by this inherent and inhabiting holiness we are not justified before God, but thereby our justifying faith is approved and ratified: which S. Paul calleth, saith working by love, Galat. 5. 6.

9. Controv. Whether sin after forgiveness may be said any way to remain in the faithful.

Pererius upon these words, to finish wickedness, and take away iniquity, as the Latin translator readeth; inferreth, that sins in the faithful are not only not imputed, but are utterly taken away: and therefore he by the scandalous name of Heretics noteth the Protestants, that they should hold, remanere peccata, sed non imputari propter Christum, that sins do remain in those which are justified. but they are not imputed unto condemnation for Christ's sake: And to this purpose he allegeth Thomas Aquin. who observeth 4. things in sin. 1. the offense toward God, which is said to be remitted, as one man forgiveth the trespass of another. 2. there is an act of sin, which being once done, cannot be undone: but this is said to be covered, because God seeth it not to punish it. 3. there is reatus poenae, the guiltiness of punishment, which the Lord remitteth in forgiving sin, that it shall not be imputed unto punishment. 4. there is macula, the blot and stain of sin, whereby the soul is defiled, and this is taken away when a man is justified: and therefore he is said to be washed: hence Pererius inferreth, that sins to them which are justified, nulla ex parte remanere, do not remain at all: And this he would further prove by that place, 1. Cor. 15. 17. If Christ be not raised, ye are yet in your sins: the Apostle counteth it an absurd and impossible thing, that sin should remain in a man regenerate.

Contra. 1. Pererius not citing any Protestant that so affirmeth speaketh, but by guess and • urmise: for the Protestants do not hold that in the regenerate their former sins still remain, being only covered: but that they are forgiven and removed indeed, never to be remembered again. This is that we affirm, that for the sins past, they are abolished: but for the time to come, there remaineth an aptness to sin, with some stain and blemish, which continueth with the faithful as long as they are in the flesh.

2. Thomas observations may be admitted all but the • ast: in that he holdeth the stain or blot of sin to be washed away: if he speak of such a blot, qua, sublato nitore gratiae, animus per p • ccatum foedatur, whereby the soul, the brightness of grace being taken away, is defiled by sin, as his words are, such a stain, to the extinguishing of grace, cannot be in the righteous: but such a blemish and stain remaineth, whereby the soul is hindered in every good work, and whereby the flesh resisteth against the spirit: which combat and strife between the fl • sh and the spirit remaineth even in the righteous, as S. Paul giveth instance in himself, Rom. 7. 22. 23.

3. We must distinguish with the Apostle between the dwelling of sin, and the reigning of sin, Rom. 6. 12. and between the warring after the flesh, and walking in the flesh, 2. Cor. 10. 3. Though sin reign not in the regenerate, yet it is in the regenerate, as the Apostle saith, 1. John. 1. 8. if we say we have no sin, we deceive our selves, and the truth is not in us.

4. In that place, 1. Cor. 15. 17. the Apostle meaneth that if Christ were not risen again, they could not have remission of their sins: for then our redemption had not been perfected: he speaketh not of evacuating of sin, that it should have no more being in the faithful, but of the not imputing of sin, as the next words before show: if Christ be not risen again, your faith is in vain, &c. that is, by faith ye could have no remission of sin: But see more of this question, how far sin remaineth in the regenerate, Synops. Papis. Centur. 3. quest. 10.

10. Controv. That charity is not more principal in the matter of justification, then faith.

v. 24. To bring in everlasting righteousness: Hence Pererius would prove, that charity is the chiefest, and preferred before faith in the work of justification: because this justice is everlasting, and therefore faith is not this justice, which remaineth not always: but charity remaineth forever, and therefore the Apostle concludeth, that the chiefest of these is love.

Contra. 1. We do not say, that faith is the justice it self, whereby we are justified: but it apprehendeth instrumentally the justice of Christ, whereby we are justified: and therefore he concludeth not to the purpose. 2. though faith remain not, yet the effect of faith, which is our justification, abideth forever: no more shall the preaching of God's word be necessary in the next world: yet it is called the immortail seed, 1. Pet. 1. 13. because it is the seed whereby God begetteth us, who liveth forever: and in respect of the everlasting fruit that cometh by the word, it begetteth faith, and faith bringeth everlasting righteousness. 3. charity is everlasting, but it is not the everlasting righteousness here spoken of, which is the righteousness of Christ applied by saith. 4. And charirie is the chiefest, not simply, but in respect of the perpetuity: it is not preferred, as more avayleable then faith to justification: wherefore it followeth not, charity is chiefer then faith, because it endureth longer: therefore every way it is the chiefest.

11. Controv. That the Pope doth blasphemously usurp the title of Christ, to be called most holy.

v. 24. To anoint the most holy: Pererius here maketh this collection, that not only Christ is called holy, but whatsoever belongeth unto Christ, as the Church is called holy, the faithful are called Saints, that is holy: And the Pope, because he is Christ's Vicar, and representeth him in earth, is called most holy, yea sanctitas, holiness it self.

Contra. 1. True it is, that the things which belong unto Christ, are holy by the participation of Christ's holiness, as his spouse the Church, and his members: but they which are neither this spouse, not members (as the Pope is the head of the Antichristian Church) have no part in this holiness. 2. And though they are called holy, yet the title of most holy, and of holiness it self, cannot without blasphemy simply be given unto any mortal and sinful man. 3. Christ needeth no universal Vicar in earth: and it is impossible that to one man should be committed the dispensation of the whole Church. 4. Every prince is God's Vicar and Vicegerent in his kingdom: they are called God's, being in God's stead, and they are the Lord's anointed, and so holy: But yet the title of most holy, is peculiar unto Christ: his Vicar and representer may be holy, but the person represented is only most holy.

12. Controv. Whether the Sacrament of the Altar be most holy.

The Romanists do give this title of most holy, unto the sacrament of the Altar, as they call it: as simply giving it the preeminence of holiness before all other things. Contra. 1. If there were present indeed the very body of Christ, which is but their superstitious imagination, then it would follow, that it were most holy: But that is their own conceit without any ground, for S. Peter saith, that the heavens must contain Christ, until the time that all things be restored, Act. 3. 21. And Christ's body being in heaven, is not at the same time in the earth: neither is in more then one place at once: for otherwise the Angel had not reasoned well, Matth. 28. 6. He is not here, for he is risen. 2. As it is a sacrament, and so representeth the body and blood of Christ, we confess that the Eucharist is holy, and to be reverenced: yet most holy it cannot be said to be, as having the preeminence before all other things. The word of God is not inferior to the Sacrament, if not before it: for that which sanctifieth, is greater then that which is sanctified: as our Savior reasoneth concerning the Altar, and the offering, Matth. 23. 19. but the Sacrament is sanctified by the word, Eph. 5. 26. That he might sanctify it by the washing of water through the word: for all things are sanctified by the word of God, and prayer, 1. Tim. 4. 5. Augustine also to this effect saith, Dicite mihi, &c. tell me, which seemeth greater unto you, the word of God, or the body of Christ • respondere debetis, quod non sit minus verbum Dei, you must answer, that the word of God is not inferior. Homil. 26. But if the Sacrament were simply most holy, then it should be more holy then the word. 3. Yet may the Sacrament in some respect be called most holy, namely comparatively, if it be set against other things which are profane, or not of like holiness: for like as in the Sanctuary, the most holy place, where the Ark was, had simply that name of most holy; yet other things also comparatively were called most holy: as the altar of burnt-offering, Exod. 29. 37. and the perfume, c. 30. 36. the altar was most holy in comparison of all other things in the outward Court, and the perfume being set against all other perfumes: So simply the most holy of all, is the sweet smelling sacrifice of our blessed Savior upon the cross: as Origen saith, ipse est hostia sancta sanctorum, he is the offering most holy of holies, in Levite.7. comparatively the Sacrament and other holy things may also be said to be most holy. 4. But their Sacrament of the altar, which they have made an abominable idol, giving the highest adoration to a piece of bread, which they make their impanate god, hath no holiness at all, and therefore is far from the title of most holy.

13. Controv. That Christ is mediator both as God and man.

In that the most holy is said here to be anointed, first the Arians infer, that Christ is not God, for God cannot be anointed: secondly, the Romanists collect, that Christ was our Mediator according to his human nature only; because he was anointed only in his humanity. Contra. 1. If this anointing be taken only for the collation of the gifts and graces of the spirit, it is true, that the human nature of Christ was only in this sense anointed: But by this anointing also is understood, the ordaining of Christ to be the Mediator and Savior of the world: and so Christ is our Mediator according to both his natures: for in the office of the Mediatorship there are two things to be understood, a ministry, and power and authority: the ministerial part, as to be borne, to fast, to preach, to suffer, to die, Christ executed as he was man: but the power to rise again, to ascend into the heavens, to reconcile us unto God, must be ascribed unto his divine nature. So the Apostle saith, God was in Christ reconciling the world to himself, 2. Cor. 5. 19. Christ then not only as man, but as God reconciled the world. So Bernard well saith, singula illius opera ad hanc sive illam necesse est pertinere naturam, ad hanc scilicet miseria, ad illam pertinet potestas, &c. all his works must of necessity belong either to the one or to the other nature: to his humanity must be referred his abasing and misery, to the other his power, &c. Serm. de verb. sapient. See more hereof, Synops. Centur. 5. err. 29.

14. Controv. Against the sacrifice of the Mass.

v. 27. He shall cause the sacrifice and oblation to cease: All external sacrifices then ceased, and were abolished in the death of Christ. They then which would bring in a new external sacrifice into the Church, as the Romanists, which do hold, that in the Mass they do offer up in sacrifice the body and blood of Christ, do deny the sufficiency and efficacy of Christ's death, and make the covenant, confirmed by his blood, of no effect: for the testament being once confirmed and ratified by the death and sacrifice of Christ, there need no iteration of that sacrifice, unless they will make void the confirmation of the covenant by Christ's death: for as the Apostle saith, Christ with one offering hath consecrated forever, them that are sanctified, Hebr. 10. 14. there needeth no more offering, but only a fruitful application of that offering, which is by a thankful commemoration of Christ's death and passion in the Sacrament received by faith. Oecolampad.

15. Controv. Against the Jews, that the Messiah who was expected of the fathers, is already come into the world.

By this prophecy of Daniel's 70. weeks, in the ende whereof the Messiah should be slain, the Jews are evidently convinced, that the Messiah is come: which may further be confirmed by these reasons taken out of this prophesy.

1. The holy ointment, wherewith they anointed their Kings and Princes, which was a type of the spiritual anointing of the Messiah, is now abolished, and out of use among the Jews: the type was to remain until the body and substance came: it being now ceased, it followeth that the Messiah, the true anointed of God, is exhibited to the world.

2. The Messiah was to be slain before the ende of Daniel's weeks, or together with the expiring of them: but Daniel's weeks are long since ended, even by the testimony of the Jews themselves: therefore the Messiah is come, and they did unto him what they would.

3. When the Levitical sacrifices should cease, the Messiah was come, for his most perfect and holy sacrifice should determine the imperfect sacrifices of the law: But the legal and Levitical sacrifices are ended: Ergo.

4. The blessed Messiah was to come before the destruction of the second Temple: and therefore the Prophet saith, Hagg. 2. 10. The glory of this last house, shall be greater then the first: because the Messiah should come, the second Temple yet standing: as the Prophet saith in the same place, v. 7, 8. Yet a little while, and I will move all nations, and the desire of all netions shall come. And for the further evidence and confirmation hereof, we have thereceiued opinion of many of the Jews themselves.

R. Moses of Tyrol, and Bioces, looked for the coming of Christ toward the ende of the second Temple: which they gathered partly out of this prophesy of Daniel, partly out of that place, Isa. 66. 7. Before her throws came upon her, she was delivered of a man child: therefore some of the Rabbins hold, that the Messiah was borne the same day, that the Temple was destroyed.

In their book called Bereshith Rabba, there is this parable: how a certain Arabian passing by a certain Jew, as he was at plow, hearing one of his oxen low, he bad him unyoke, for the destruction of Jerusalem was at hand: and hearing the other low also, he bad him unyoke again, for the Messiah was already come. R. Aaron telling the same parable, saith, what need we learn it of an Arabian, seeing the text it self declareth it.

Josephus l. 7. de bell. Iudaic. c. 12. writeth, that therewas a prophecy found in holy Scripture, that at the time of the overthrow of Jerusalem, there should come a king which should reign over the world, which he in flattering wise interpreted of Vespaesian.

There was another prophesy bruted among the Jews, that Doctor Hillels scholars should never fail till Christ were come: the youngest of them was R. Iochanan the son of Zacchaeus, who lived to see the destruction of the Temple: a little before, a certain gate opened it self, which Josephus speaketh of in his 7. book, c. 12. where at R. Iochanan being amazed, remembered that place, Zachar. 11. 1. Open thy gates, O Lebanon, and let fire consume thy cedars: which he applied to the destruction of the city, which was set on fire.

Hereof it was, upon this common received opinion, that the Messiah should come before the destruction of Jerusalem, that diverse taking advantage of the time, took upon them to be Christ: as one Theudas a Iugler, made the people believe, that he was a Prophet, and that he would divide the waters of Jordan before them, as in the time of Joshua: and when Felix was governor, another coming out of Egypt, making himself a Prophet, persuaded the people, that if they would follow him to mount Olivet, they should see the walls of Jerusalem fall down. By these testimonies of the Jews, and their own practices it is evident, that they expected the coming of Messiah, before the destruction of the second Temple.

Hereunto may be added that notable confession of R. Samnel, sent in an epistle to R. Isaac above 600. years since, who upon the evidence of this prophesy of Daniel, was convinced to confess, that the Messiah was come: which testimony being very notable, it shall not be amiss to set it down at large, as Dyonts. Carthusian. hath it in his commentary upon this 9. chapter of Daniel: Videtur (Domine mi) Danielis Prophetia, quae scribitur nono capite iam completa esse, &c. It seemeth (reverent Syr) that the prophesy of Daniel, which is written in the 9. chapter, to be now fulfilled: after 62. weeks Messiah shall be slain, and a people shall come with a Prince to come, and destroy the city, and the house, and the destruction and desolation thereof shall be perpetual. Now it is not to be doubted (my good Syr) but this is the perpetual destruction and desolation in this captivity, wherein we are: for now there are a thousand years since, and the Lard plainly saith by his Prophet, that the desolation shall be perpetual for the killing of Christ, as our desolation is after the slaying of Christ: for the Lord threatened not perpetual desolation, but after the slaying of Christ. And if we will say, that before the killing of Christ, we were in desolation, the Christians will answer us, that before his death we had but a desolation for 70. years: and after this we were brought into the land of promise, and were in grace and favor with God. Truly (Sir) I see no evasion: for it is proved unto us in fact, that after seventy weeks of years were fulfilled from the reedifying of the Temple, then was Jesus slain of our fathers: and afterward came a captain, even Titus, and the people of Rome, and did unto us according to this prophesy. Now a thousand years are past, and we are notwithstanding under God's wrath, and yet we trust in him, expecting a Messiah to come: and that we shall return into the land of promise, and restore the city and Temple, and that we shall be in favor with God, and so this desolation not to be perpetual, but temporal. Alas (Sir) this excuse and evasion hangeth not together, and such expectation seemeth to be altogether vain.

A more plentiful and evident testimony can we not have, then from this learned Rabbin, who giveth a most perfect and sound exposition of Daniel's prophetical weeks. Seeing then it is evident, that the Messiah is come, who else can he be but Christ Jesus: in whom all these things are fulfilled, prophesied of the Messiah. 1. the anointing is now ceased. 2. so are all the Levitical sacrifices since his death. 3. he came while the second Temple stood. 4. and suffered after 490. years from the reedifying of the city and Temple. 5. immediately upon his death the city and Temple was destroyed. 6. and the same destruction is like to be perpetual, having continued almost 1600. years, according to this prophesy of Daniel. So that if they were not willfully blinded, they must needs confess with R. Samuel, that the Messiah is come, and that he was that JESUS, whom their forefathers killed.

1. Observ. Of diligent and careful preparation to prayer.

v. 2. I Daniel understood by books, &c. Daniel cometh not rashly or of a sudden to prayer, but he before meditated upon the word of God, and carefully considered, what he was to pray for: he also set himself to seek the Lord by fasting, and so humbled himself. All this teacheth us, that we take heed that we come not presumptuously, or unprepared into God's presence, as the Preacher adviseth, Eccles. 5. 1. Be not rash with thy mouth, &c. God is in heaven, and thou art in earth. In this kind of rash prayer the Pharisee offended, Luk. 18. who not having first truly humbled himself, presseth vaingloriously into God's presence, whereas the Publican stood a far off, knocking upon his breast, & calling for mercy.

2. Observ. That the promises of God should not make us more slack to pray.

v. 2. I Daniel understood by books the number of the years, &c. Though Daniel was assured by the prophecy of Jeremiah, that the captivity should be dissolved after 70. years, yet he is not therefore secure, and careless, but he is thereby more stirred up to prayer: So the children of God, which do ground themselves upon God's promises, are thereby encouraged the more earnestly to pray: imagis stimulantur ad precādum, they are more pricked forward, and animated to prayer, Calvin. So Jacob prayeth, Gen. 32. 9. O God of my father Abraham, &c. which saidest unto me, Return unto thy country, &c. and I will do thee good: he is not negligent and secure, because he had God's promise; but he is so much the more diligent in prayer.

3. Observ. The Scriptures are diligently to be read.

If Daniel so great a Prophet did exercise himself in the reading of the books of the Prophets, how much more ought we to be conversant in the Scriptures, Bulling. So the Prophet David saith, Psal. 119. 24. Thy testimonies are my delight, and they are my counselors. If these holy men endued with such excellent gifts, and having so great a measure of God's spirit, that they were used thenselues as penmen of Scripture, did yet frequent the reading of Scripture; it teacheth us not to neglect so great a means of our salvation.

4. Observ. Of the efficacy of prayer.

v. 21. While I was speaking in prayer, the man Gabriel, &c. came. In this that the Angel came instantly to Daniel, as he prayed; we see that the prayers of the righteous are available with God: as the Prophet Isai saith, c. 30. 19. He will certainly have mercy upon thee at the voice of thy cry: when he heareth thee, he will answer thee. So the Lord heard Nehemiah, c. 1. and 2. and Jonah, c. 2. 1. I cried in my trouble to the Lord, and he heard me. This therefore should encourage the children of God to pray, seeing the Lord heareth them; What subject, knowing the ready inclination of his Prince to hear him, would not with boldness offer his suit and supplication unto him?

5. Observ. To be mindful of the Church of God in our prayers.

v. 20. For the holy mountain of my God. Daniel though he were in prosperous state himself, yet remembereth the affliction of God's people, and the desolation of God's house: teaching us, that in our welfare we should think of the misery of other Churches. Moses living in Pharaohs court, would not so content himself, but he goeth forth to visit his brethren: the Prophet David having prayed for himself, thus concludeth his prayer, Deliver Israel, O God, out of all his troubles, Psal. 25. 22.

6. Observ. That we must always in heart communicate with the public service and worship of God.

v. 21. About the time of the evening oblation. Though the service of God were now intermitted, and there was neither morning nor evening sacrifice, the Temple lying desolate, yet Daniel still beareth it in mind, though in the land of captivity: teaching us, when we are otherwise letted by sickness, imprisonment, absence, we should in heart and desire be present with those that serve the Lord: as the Prophet David saith, Psal. 42. 4. When I remembered these things, I poured out my heart, because I had gone with the multitude, &c.

7. Observ. God afflicteth and chastiseth whom he loveth.

v. 23. Thou art greatly beloved. Daniel was a man highly in God's favor, yet he was lead into captivity, and there continued 70. years: let not men therefore be dismayed, though they continue long in affliction: yea, the Lord consecrated the Prince of our salvation through affliction, Hebr. 2. 10. yea, his whole life was nothing else but a tragical story of crosses and tribulations: the members must not think much to take part with the head, neither is the disciple better then the master.

1. Quest. Of the excellency of this vision revealed in this Chapter and the two next unto Daniel.

This vision, which Lyranus counteth the ninth from the beginning of this book, c. 2. but indeed it is but the fourth vision, which Daniel properly had, beginning at the 7. chapter: It is a most worthy and excellent vision in diverse respects. 1. because of the preparation: Daniel fasted and humbled himself 3. weeks of days, before this vision was shown unto him. 2. The reuealer of this vision, was the chief of the Angels, even Christ himself, as is further shown, qu. 12. following, who appeared not in the ordinary shape of a man, but in a glorious manner, his body was as the Chrysolite, and his face like lightning, &c. v. 6. Perer. 3. Whereas other visions were dark and obscure, this vision is plain and manifest: and therefore it is said, the word is true, or proper, not figurative. H. B. 4. This vision is continued, and contained in these three last chapters, which was all one vision: so were not any of the other so long continued and produced. Iun. Polan. 5. It is said, the time was long, when these things should be fulfilled, many years after: some read, and the power and force is great: for the word is tzaba, which signifieth an army, and so some of the Rabbins understand here an army of Angels, which appeared to Daniel: but the first seemeth to be the better sense, Iun. Polan. Some think, that this was a long prophesy, the accomplishment whereof is extended unto the ende of the world, Bulling. Perer. But, though in the last chapter mention be made by occasion of the resurrection, yet this prophesy was properly fulfilled before the times of the Messiah: though typically it may be applied to the times succeeding; as concerning the perfection of Antichrist prefigured by Antiochus, and other accidents, which did befall the Church of Christ.

2. Quest. How the third year of Cyrus is here to be understood.

1. Some Greek copies here for the third year, do read the first year of Cyrus: the occasion of which error Theodoret thinketh to be this, because it is said, c. 1. 21. that Daniel was unto the first year of Cyrus: which doubt Theodoret thus taketh away, because in the original it is said, unto one year of Cyrus, not to the first: But it is evident, that in the Hebrew phrase, one is taken for the first: the solution then is this, that Daniel continued in authority with the Babylonian kings, and ministered unto them, as long as that Monarchy continued, and then he served Cyrus and Darius. Lyranus. Perer. Polan.

2. This third yeeare of Cyrus some understand to be the 4. year from the solution of the captivity: first Darius reigned one year, and died in the beginning of the next, and then Cyrus succeeded: But Cyrus and Darius reigned together, because it is said c. 1. 21. that Dael was unto the first of Cyrus, which was in the first of Darius also, for otherwise he should be omitted with whom Daniel was in great grace.

3. The better opinion is that Cyrus in the very first year, when Babylon was taken, gave the Jews liberty to return, in the second year they began to build, and were the same year hindered, and in the beginning of the third year this vision was revealed unto Daniel.

4. This was the third and last year of Cyrus reign over the Persian Monarchy: who reigned 30. years in all, and in the 28. year of his reign over Persia, he took Babylon, Polan. Pelican. he did not reign 30. after the taking of Babylon, as M. Lively, Pererius, with others think.

Quest. 3. Of Daniel's understanding of this vision.

Here is to be considered a threefold distinction of those which have visions.

1. Some have visions, but they understand them not: such were Pharaoh, Nebuchadnezzar, and Balthazar: and of these Gregory saith, cum aliquid ostenditur, & intellectus non tribuitur, prophetia minime est, when anything is shown, and understanding not given, it is no prophesy: neither are they Prophets to whom such things are shown, &c. And Augustine saith, magis Joseph Propheta fuit qui intellexit, &c. Joseph was rather a Prophet, who understood the dream, then Pharaoh, which had it and understood not.

2. Some there are which may understand in some sort, and have the gift of prophesying, and yet not be in the state of grace: such an one was Balaam, who uttered most clear prophesies of things to come. And that the gift of prophesy may be separated from the grace of God, and charity, the Apostle showeth, 1. Cor. 13. 2. If I had the gift of prophesy, &c. and had no love, I were nothing, Pintus.

3. But there are some, which are the faithful servants and true Prophets of God, who have both the gift of Prophesy, with the understanding thereof, and are also in God's favor, and in the state of grace: such an one was Daniel.

Quest. 4, v. 1. Why Daniel maketh mention of his name Belteshazzar.

What the meaning of this name is, is shown before, c. 1. quest. 28. But Daniel nameth himself here Belteshazzar for these cause. 1. voluit hoc vaticinium celebre esse per omnes nations, he would have this prophesy famous among all nations, where he was known rather by the name of Belteshazzar, then by the name of Daniel, Calvin. 2. by this means, though he were called by a strange name, yet he would make it known, se non alienum esse à populo Dei, that he was not enstranged from the people of God, but continued still in their communion. 3. And hereby also Daniel intimateth, that he was the same man, unto whom the former visions were shown, and the understanding of secret things: and so by this means this vision was received with greater credit and authority, Polan.

Quest. 5. v. 2. Why Daniel was so long in heaviness.

1. Theodoret thinketh, this was one cause thereof, because all of the Jews having liberty to return, yet many of them, being in love with the pleasures of Babylon, neglect • in patriam reditu tanto beneficio vti noluerunt, neglecting to return into their country, would not use so great a benefit: But if this had been the cause, Daniel would not have deferred the time of mourning so long, for this backewardnesse of the people was known in the 1. year of Cyrus, when the people had license to return.

2. An other cause of Daniel's mourning is supposed to have been the remembrance and consideration of so many heavy things, as were foreshowed him in time to come to befall his people.

3. As also because it was revealed unto him, to what blindness and obstinacy his people should grow, as to put to death the Messiah, Perer. But if either of these had been the cause, Daniel would not have put off his mourning so long: for the first was signified unto him in the 3. of Balthazar, c. 8. and the other in the 1. of Darius, c. 9. But this mourning of Daniel was in the 3. year of Cyrus, two years after.

4. Therefore this indeed was the cause: the people which were returned had begun to re-edify the Temple, and presently they were hindered by Cambyses, Cyrus being occupied in wars abroad: this hard news came to Daniel in Persia, and therefore he mourneth, entreating the Lord that the business might go forward, Iun. Polan. Oecolampad. Pellic. with others.

Quest. 6. Of the time that Daniel mourned, which was three weeks of days.

1. This is added (of days) by way of distinction, because in the former chapter he had spoken of weeks of years, Polan. 2. Some think he mourned 3. weeks, to signify the Trinity, gloss. interlin. but that is too curious. 3. Some, because the people having leave to return in the first of Cyrus, had deferred their journey until this 3. year, and therefore Daniel mourneth 3. weeks, for every year a week, least this negligence should have been laid unto the people's charge, Hugo: but this is contrary to the story, Ezra. 2. where it is declared that they began to build the Temple in the second year, therefore they did not put off their return unto the third year. 4. Further Hugo hath another conceit: that as Daniel fasted 21. days before the Angel appeared, which represented Christ, so the Church hath the like use to fast 21. days before the aduent: But such superstitious customs are not grounded upon either precept or example in Scripture: superstition was the mother and founder of such inventions. 5. This then was the cause: Daniel herein showeth his constancy, not that sorrow is valued before God by the length of time: but Daniel continueth in fasting and prayer, expecting still some comfortable answer from God: he therefore giveth not over until he saw that the Lord graciously inclined unto his prayer, Iun. 6. And in that he fasted 21. days in the 1. month, the 1. day, which was the new moon, which they were commanded by the law to keep with rejoicing, seemeth to be excepted, Iun. 7. And whereas within this time they used to keep the Passover, which was a time also of rejoicing, it seemeth that in the captivity that solemnity was omitted, and so thinketh R. Levi: whereupon Theodoret reproveth the Jews in his time, who used to celebrate the Pasch, with all the rites and ceremonies thereto belonging, wheresoever they were, whereas by Moses law it was only to be kept in the place which the Lord should choose.

Quest. 7. Of Daniel's abstinencie.

v. 3. I ate no pleasant bread. In the Hebrew, it is called bread of desries: which Theodoret taketh to have been common bread, because it was desired of all: but it rather signifieth some fine pleasant bread, such as whitebread or manchet is to brown, Vatab. for afterward he speaketh of wine, which is a pleasant and principal drink, from the which also Daniel abstained: it is not like that for 3. weeks he did eat no bread at all.

2. Now in that Daniel the space of 3. weeks refrained the drinking of wine, and eating of pleasant bread or meat, it seemeth that before he used them: so that Daniel's abstinencie, when he did choose at the first to be fed only with bread made of pulse, c. 1. seemeth only to have been for a time: which some think was for that he was now in years, and therefore it was not fit he should use such a sparing and course diet, as he did before: or now he was at his own finding, and needed not to be forced to eat any meat, that was polluted, but might provide such as he thought best himself, Lyranus. Perer. But this rather was the cause, as M. Calvin well noteth: that now there was not the like danger, as then, in eating delicate meats; for then they were used as baits to corrupt Daniel, and win him from his faith and religion: But afterward Daniel, elapsus e Diaboli & Regis insidijs, having escaped the snares of Satan, and of the king, useth greater liberty.

Quest. 8. Of the custom and use of anointing, which Daniel also forbeareth.

Jerome here writeth, that the Persians instead of bathes used to anoint themselves, ye • to besmeare themselves all over with ointment, as Pliny writeth lib. 13. c. 1. which they did both to defend themselves from the intemperat heat, and to keep their bodies in health, Lyranus. this custom of anointing was very ancient: Pliny in the same place saith it was not in use in the time of the Troiane warte: But that is not so: for Diodorus Siculus, lib. 2. c. 1. reporteth how a king of Egypt, called Miridies allowed unto his wife, for ointment and other ornaments of her body, a talent of silver every day: which king was long before the Troian war. And we read in the Scripture that long before the Troiane stirs, Moses prescribed an ointment to be made for the use of the Temple, Exod. 30. And before that Joseph embaumed his fathers body with ointments and other spices, Gen. 50. 3. And ointment was used to diverse purposes. 1. There was a religious use in the anointing of the Tabernacle, their Priests also and kings were anointed. 2. It also had civil uses. 1. as first it was used for ornament, as Ruth anointed her self when she went to Boaz, Ruth. 3. 2. they used to entertain holy persons with anointing their head and feet: as Marie Magdalene anointed Christ's feet in the gospel. 3. they anointed also the bodies of the dead, and burned sweet odors over them: as it is said, that they laid Asa in a bed of spices, and burned sweet odors for him with an exceeding great fire, that is in great abundance, 2. Chr. 16. 14.

Quest. 9. Of the river Hiddekel, where Daniel had this vision.

1. This was the same river called Tigris, not as Jerome thinketh of the beast called the Tiger, because of the swiftness of the stream: but Tigris in the language of the Medes signifieth a shaft or an arrow, whence this river is so called of the swiftness, Plin. lib. 6. c. 7. 2. This Hidekel is commonly taken for the river Tigris, Pint. Perer. some think it was a branch of Euphra • es falling into Tigris about Apameae, Polan. But it was rather a part of Tigris, which in the one part is called Hidekel, in another Phison, or Phasitigris, Calvin. see further hereof else where. 3. it is called a great river in respect of other smaller rivers, though Euphates which is sometime simply called the great river, and Nile in Egypt, were greater then it.

Quest. 10. Whether Daniel were only in spirit, or bodily present by the river Tigris.

1. M. Calvin thinketh, that he was carried thither in spirit only, as before c. 8. 2. he is said in Balthazars time to be in Shushan: but there is not the like reason: for then, while the Babylonian Monarchy yet stood, Daniel had no occasion to be in Sushan, which was the chief city of Persia: But now being in Persia, or among the Medes, it is like, that he was in that Province where Tigris was. 2. Pelican and Oecol. leave it as a matter indifferent, whether he were there in spirit only, or otherwise. 3. But it is most like, that the very place is described in deed, where this vision was revealed, as Junius, that these things were shown unto Daniel, in regione trans-Tigritana, in the region beyond Tigris: and Bullinger doth gather so much by that which followeth, of Daniel's companions, that being afraid of that glorious sight, they fled away, and hid themselves, v. 7. by which it appeareth, that Daniel was not alone transported only thither in spirit, but that he had company with him, and so was verily in that place.

Quest. 11. Why this vision was shown unto Daniel by the river Tigris.

Jerome here noteth that holy men usually had their visions and revelations by rivers sides, as Esechiel by the river Chebar, Esech. 1. John the Baptist by the flood Jordan: and herein the heathen Poets imitated the true Prophets, imagining themselves to be infused with their poetical furies, in fountains, and by rivers: whereupon it was commonly held, that their gods and goddesses had their habitation in fountains and rivers. Now these reasons may be given, why this vision was shown to Daniel in this place. 1. vt aquae labentes essent simi •• lum gratiarum spiritus, that the running waters might be a sign of the graces of God's spirit, which were poured upon the Prophets, Polan. to the same purpose Pererius, that by the abondance of water is signified magna vis prophetica illuminationis, the great plenty of prophetical illumination. 2. some think that the vanity of the world, is compared aqui • praeter fl ••• tibus, to the passing of waters, Oecolampad. 3. But this is more probable, secessum contemplationis gra •• ia quaesisse, that Daniel went apart, to give himself to contemplation, because the city was full of noise and tumult: Pollican. as Paul with the disciples prayed by a river side, Act. 16. 4. And this special reason there was beside, because Nicator the founder of the f • milie of the Seleuci • ns, whom the prophesy c. 11. chiefly concerneth, founded his chief city Seleucia, upon the river Tigris, H. Br. 〈◊〉 Daniel.

Quest. 11. Whether it were an Angel or Christ which appeared here unto Daniel.

v. 5. There was a man clothed in 〈◊〉 not that he was a man in deed, but he appeared in human sl •• pe. 1. Some think that this was the Angel Gabriel, as Theodoret, Ca • thusianus, Lyranus, who (they think) was the special protector of the Jews in captivity, as Michael 〈◊〉 of those which were returned: so Gregor. lib. 17. 〈◊〉 . Cassan •• c ••• ation. 8. Hugo Cardinal. of the same opinion is Calvin, Bullinger, Osiander, that this was an Angel. And Pereius reason is, because in the visions shown unto Daniel, c. 8. 9. the Angel Gabriel is expressed by name, that wat sent to declare the meaning of the vision to the Prophet: But it followeth not, that therefore this was the Angel Gabriel which appeared in this glorious manner: It was the Angel Gabriel which afterward speaketh with Daniel; but it was Christ which in this glorious manner manifested himself.

2. The reasons to confirm this, that Christ himself appeared, are these: 1. Hyppolitus urgeth the difference between the apparition of Gabriel before, and this here: for he is said before c. 9. to come fleeing as a ministering Angel; but here is no such thing: he that appeareth now, showeth himself in his majesty, as the Lord, himself. 2. Pappus inferreth as much out of v. 17. because Daniel calleth this Angel Lord, and himself his servant: but the holy Prophets did not call themselves the Angels servants: the Angels did rather acknowledge them to be their fellow servants, Revel. 22. 8. 3. Junius and Polanus do prove the same by that place, c. 12. 6. where one, namely an Angel, speaketh thus unto the man clothed in linen, When shall be an ende of these wonders? this was Christ then, of whom the angels learn the knowledge of things to come: who is called c. 8. 13. Palmoni, one that hath secrets in account: to whom one of the Angels propounded the like question. 4. this vision agreeth with that Revelation. 1. almost in every respect: But there Christ appeared in this manner, in a long raiment, girded about with a golden girdle, his eyes were as flames of fire, his feet as fine brass, his voice as the sound of waters: And so doth Christ appear here, in a long white garment, his face as lightening, his eyes as flames of fire, his arms and feet like polished brass, his voice, like the voice of a multitude: the likeness and agreement of the apparitions showeth that he was the same, which in both places appeared.

3. Now this strong objection there is, that it was not Christ but an Angel which appeared, because afterward v. 13. he speaketh of Michael the Prince which came to help him, which Michael is understood to be Christ: & Christ needed not to be helped: beside he saith, v. 11. unto thee am I now sent. But Christ is none of the missiue or ministering Angels, he sendeth them, he is not sent.

Answ. 1. Some here answer, that though Michael afterward be understood to be Christ, yet in this place, Michael signifieth one of the principal Angels, Pappus. But that seemeth not so fit, in the same prophesy, and at the same time, by Michael to understand not one and the same, but diverse.

2. Oecolampadius, who holdeth this to be Christ that appeared in this majesty, thus interpreteth those words, now I am sent to thee: placuit pairivt te nunc consoler, it pleaseth my father that I now should come to comfort thee: But we do not find, that Christ as the son of God, is said to be sent of his father: as he was man he was sent into the world: Again, he giveth this sense of the other words, Michael helped me, hunc meum erga vos fauorem magis declarauit, the Angel Michael hath more declared my favor toward you: so also Pelican. but it may seem an harsh and hard speech in any sense, to say that Christ is helped of the Angels.

3. Therefore this is our answer, that it was the person of Christ the son of God, which was seen of Daniel in that great majesty: And he is that Michael afterward spoken of: But it was the Angel Gabriel that had the communication with Daniel: for the Prophet himself distinguisheth the person of the Angel, frō him that appeared in that glory: as v. 16. he saith, I said unto him that stood before me: that was another beside Christ that appeared: whom the Prophet pointeth out by the pronoun demonstrative dubled, v. 17. how can the servant of my Lord talk with that my Lord, Polan. So c. 8. 16. there is the like distinction between the Angel Gabriel, and another that spake unto him in a man's voice, called before Palmoni, v. 13. the like also see, c. 12. 5. where one of the Angels standing by the river, speaketh unto the man clothed in linen, that is unto Christ, to know when should be the ende of those things.

Quest. 13. Of the description of the manner how Christ appeared, and first of his apparel.

Christ is described by the adjuncts of his vesture and raiment, and by the parts of his body set forth by certain similitudes. There are two parts of his apparel named, his white garment, and his girdle, which shall be handled in their order.

1. The word is • aldi • , which Amm • nius taketh for a variable vesture of diverse colors, which he would have to signify the diverse virtues, which the servants of Christ should be endued with: but it was a kind of fine white linen, such as was used in those countries by Princes and great men: And such were the linen garments prescribed to be used by the Le •• es▪, and Priests in the Old Testament, Exod. 28. Pererius hereby understandeth the innocence and purity of the Angelical nature. Oecolampadius applieth it to the innocence that ought to be in the preachers of the Gospel. But it better expresseth the Priesthood of Christ, who is described in the like manner, with a long garment down to the feet, Reu. 1. yet sometime Christ appeareth with a garment dipped and besprinkled with blood, as Isaiah. 63. v. 1. 2. and Apoc. 19. v. 13. but that is in a diverse sense: he hath a bloody garment in respect of the wicked, to show his victory and triumph over them: but a white garment toward the righteous, because he is their righteousness: and in his blood they do wash their garmens white, Apoc. 7. 13. 14. that is, are justified and made righteous by the blood of the Lamb, Polan.

2. His girdle was of fine gold of Uphaz: the Latin interpreter readeth, for Uphaz, Obrizum: so also Lyranus. Vatab. which is a name given unto the finest gold, called obrizum, quia obradiat, because it glistereth, as Isidor. lib. 16. Etymol. c. 17. or, quia rubeat, because it is red, Pline lib. 33. c. 3. or rather as Pagnine it is called obrizum, quasi Ophirizum, because it came from Ophir: for that place which here is called Uphaz, and Ierem. 10. 9. is elsewhere called Ophir, from whence Solomon had his gold. It is a place in India, about the river Ganges, called Malaca, Polan. Pererius thinketh it to be the same place, which the Portugals call Sophala. The girding of the loins with this girdle of gold, some expound of the pure affection of the Angels, because the reins are held to be the seat of the affections, that their revelations savor not of any carnal thoughts, Bulling. Some of their delight which they have in God, Perer. But this being a vision of Christ, not of a created Angel, both showeth his strength wherewith he had girded himself, as the Prophet David saith, Psal. 93. 1. as Pererius expoundeth that part of the vision, Apocal. 1. or it showeth Christ's readiness and alacrity to finish that work which was committed unto him: as they in those countries wearing long garments, used to gird and truss them up, when they went about any business, Iun. Polan. Oecolamp.

Quest 14. Of the glorious parts of this heavenly body which appeared unto Daniel.

1. His body was like unto the Chrysol •• e, L. Genevens. Turkeis, B. to the Hyacinth, Vatab. to the Sapphire, Osiander. rather like the berill, which is of Sea or Sky color, Iun. Pol. the word is tarshish, which is diversely taken: for it signifieth the Sea, then a country in India, from whence Solomon had his gold, 1. king. 10. 22. and there was a precious stone of that name, Exod. 28. 20. And sometime it is taken for Carthage, as where it is said, Ezekiel. 27. the merchaunts were of Tarshish; the Septuag. read, the Carthaginians were thy merchants: But for Tharsus the chief city of Silicia, it is never taken, as Josephus thinketh lib. 1. antiquit. to this purpose Pererius. In which observation of his, this may be excepted against, 1. he thinketh that Tarshish is a country in India: but no such thing is gathered in that place, 1. king. 10. mention is made only of the ships of Tarshish, that is, of the Ocean sea which brought Solomon's gold. 2. In that place of Ezekiel, the Cilicians, or any other inhabiting upon the sea, may as well be understood, as the Carthaginians. 3. And it is evident, that Jonah 1. 3. by Tarshish Tarsus of Silicia is understood, which was so called of Tarshish one of the sons of Javan the son of Japheth, Gen. 10. 4. And this may appear by the words of the text, he paid his fare, and went down into the ship that he might go with them to Tarshish: this is not here understood to be the Sea, for as soon as he was in the ship, he was in the sea: and the mariners intended their course to some certain place, not to sails up and down in the sea: Therefore Jerome need not to have found so much fault with Rheticius Bish. of Augustadunum, for taking Tarshish here for Tarsus in Silicia, epist. 133. ad Mar. 4. Further this Tarshish here cannot be the Chrysolite, which is a precious stone yellowish like gold, as Pliny writeth, that Ethiopia sendeth forth Chrysolites, aureo color translucentes, which shine with a golden color, lib. 37. c. 9. and so Hugo de S. Victore saith, Chrysolithus fulget quasiaurum, the Chrysolite shineth like gold: as the word signifieth: But Tarshish properly signifying the Sea, must be here taken for a precious stone of sea or sky color: See more hereof, Hexapl. in Exod. quest. 21. 10. 5. But R. Saadiah his conceit here is very strange, who thinketh this glorious body to be likened to the Sea, for the height thereof: the Sea is 2000. cubits deep, as he soundeth the depth, and so imagineth that here appeared a shape of an huge proportion, far exceeding the statute of a Giant: But in that the text saith, there was a man clothed in linen, thereby is signified that he appeared in the ordinary shape of a man.

6. For the signification hereof: some think that this sky color signifieth immortality, Pintus, or the celestial nature of the Angels, Oecolamp, rather it betokeneth, that Christ is the Lord of heaven, Iun. comment. and that he is the Lord heaven, as the Apostle speaketh, 1. Cor. 15. 47. Polan.

7. But it will be questioned how the color of his body could be perceived, seeing it was covered with a linen garment: Pererius answereth, that it appeared as a most fine linen garment, thorough the which the heavenly color of his body might be seen.

2. His face was like the lightening. So we read, that Christ's face in the mountain did shine as the Sun: Hereby is signified the excellency of his glory, Pintus: and his terror against his enemies, Perer. and as the lightening, & fulget, & terret, both shineth bright, and terrifieth, so Christ is terror to the wicked, and a comfortable light to the righteous, Oecolamp. Bulling. But it rather showeth celerrimam eius ad omnia presentiam, his swift presence in every place: as lightening appeareth quickly from the East to the West, Mat. 24. 27. Iun. Polan.

3. His eyes were as lamps of fire: so he is described Apocal. 1. that his eyes appeared as flames of fire: whereby is signified ardor amoris, his ardent love, Perer. or the perspecuity of Angels, Lyranus. Pintus. or quia illuminate oculos, because he lighteneth the eyes of the mind, Bulling, and inflammat impios, he consumeth the wicked, Oecolamp, rather hereby is signified, that all things are manifest to Christ's eyes, and nothing can be hidden from him, as the Aposte showeth, Hebr. 4. 13.

4. His arms and feet were like polished brass. Ammonius by the arms understandeth the fathers of old time, by the feet, the faithful that are now, all which as the arms and feet belong unto one body: but this is far fetched: some applying it to the Angels do give this sense, thereby they will have signified their great strength, ad operandum per brachia, ad mouendum per pedes, to work with their hands, and move with their feet, Lyranus. Pint. Perer. some refer it to the life and works of Christ, which did shine, Oecolamp. But more properly it showeth the great power of Christ, in rebus agendis efficacissimam, most effectual in doing and working of things, Iun. commentar. and in treading and trampling upon his enemies, as if one should stamp upon an earthen vessel with iron or brazen shoes. Polan.

5. Lastly this glorious and goodly man is described by his voice, which was as the voice of a multitude. 1. Albertus thinketh that this Angel was accompanied with many Angels beside, for the greater consolation of Daniel, and so his voice with the rest seemed as the voice of a multitude: But Daniel saith the voice of his words, was as the voice of a multitude, he speaketh of the voice not of many, but of one. 2. The Lord useth before any notable vision to send a great noise or sound, as Ezech. 1. 24. the sound of the wings of the beasts which appeared, was as the noise of great waters: and Christ's voice was like a trumpet, Revel. 1. 10. and as the noise of many waters, Revel. 1. 15. So before the coming of the Holy Ghost, there was a mighty rushing wind, Act. 2. 2. and this the Lord doth to prepare his servants, to whom he revealed himself, that they should attend with greater reverence, Polan. 3. Now this sound Daniel heard at the first, but he setteth it in the last place: because it is the manner of the Prophets to speak of that last, where the narration following is to begin, as afterward v. 9. he showeth how he was astonished at the hearing of this mighty voice, Iun. comment. 4. For the signification of this voice, 1. Calvin thinketh that it was only to this ende, to discern this Angel from the common sort of men: but there was more in it. 2. Hyppolitus by the many waters understandeth the multitude of the faithful; All that believe, eloquia Christi sonamus, do • ound forth the words of Christ. 3. they which apply it to an Angel, do signify thereby the singular faculty of the Angels, e • nuntiandi arcana, in declaring hid things. Perer. Lyranus. Bullin. 4. But it rather showeth the mighty power of Christ in teaching of men, whose one voice prevaileth more then the voice of many beside, Polan. as in the Gospel it is said of our blessed Savior, Math. 7. 29. he taught them, as one having authority, not as the Scribes: the teaching of Christ only was more effectual and of greater power, then all the babbling of the Scribes and Pharisees.

15. Quest. How Daniel is said to see the vision alone.

1. The Hebrews think, that all this was done in vision, and that Daniel imagined, that Hagge, Zechariah, and Malachi were present, to whom yet so much was not revealed as to him: But the description which followeth afterward of their fleeing and hiding themselves, showeth, that it was done in deed. 2. Some think that the rest saw not this vision, because they were afraid, and durst not look up. Iun. in commentar. But the like thing happened rather here unto Daniel's companions, which did befall those which accompanied Paul, Act. 9. they saw not the vision, only Paul's eyes were opened to perceive it. Iun. annotat. 3. But where it is said, Act. 9. 7. that the men which iourneied with Paul, heard a voice, but saw no man: and yet, Act. 22. 9. it is said, that they saw a light, but heard not the voice: the meaning is, that they heard Paul's voice answering, but not the voice of Christ speaking unto him: and they saw a light confusedly, but distinctly they saw not him, which was both seen and heard of Paul. 4. Pintus thinketh that they saw in deed the Angel, but perceived not what he said, and therefore they are said, not to have seen the vision: so also Lyranus. but the text evidently showeth, that they did not see the vision at all, but Daniel only saw it: they heard the sound, and therewith were astonished, and fled away, but they saw nothing. 5. Calvin thinketh, that Daniel was in his chamber at this time, and in his spirit only by the river, and so falling into a trance, the rest were stricken with a terror: But if Daniel in spirit only had seen this vision absent, it were needless to say, that the rest saw it not: for how could they see a thing absent. 6. In that Daniel had company and witnesses present, it so sell out by God's providence, that the truth of this vision, which Daniel afterward was to communicate to the Church, should not be doubted of. Polan.

16. Quest. The causes of Daniel's great fear.

v. 8. There remained no strength in me. It was usual with the holy Prophets and servants of God to be stricken with a great fear, when they received any vision: as Jeremiah saith, c. 23. 9. Mine heart breaketh within me, &c. for the presence of the Lord, and for his holy words: so Habac. 3. 2. O Lord, I have heard thy voice, and was afraid: likewise Dan. c. 7. 28. My cogitations troubled me, and my countenance changed in me: &c. 8. 27. I Daniel was stricken, and sick certain days: Thus were the holy Prophets affected in these visions. Now these reasons may be alleged of this their fear:

1. The great majesty and glory which appeareth unto them, far exceeding man's capacity, maketh them afraid, and abateth their strength: as this was a most glorious sight which here was shown to Daniel: If we cannot behold the Sun without dazzling of the eyes, how much less is man able to behold such excellent brightness.

2. The heavy things, which were declared in those visions, did also terrify them: as the prediction of the calamities and miseries which should befall the people of God, cast Daniel into a sick fit, c. 8.

3. It is the quality and condition of spiritual contemplation, that the more the mind is intent thereupon, the less vigor and strength the body hath, all the powers of nature bending and applying themselves to the disposition of the mind: as Gregory observeth well, cum ad virtutem Dei men's astringitur, à propria fortitudine caro lassatur, when the mind is bent toward God, the strength of the flesh is abated, &c. and this he resembleth fitly to Iaacobs halting after he had wrestled with the Angel.

4. By this means man seeth his own infirmity, and the greater evidence he hath of God's power and glory, the more he seeth into his own estate, and feeleth his own wants: As Abraham being admitted to that familiar conference with God, Gen. 18. confessed himself to be dust and ashes: Moses who thought himself somebody before, as being brought up in the learning of the Egyptians, yet after he had talked with God, he then began to see his imperfection, that he was flow of speech, Exod. 4. 10. and the Prophet Isai, after he had that vision, c. 6. crieth out, that he was a man of polluted lips: to this purpose Gregor. homil. 8. in Ezekiel.

17. Quest. Whose hand it was that touched Daniel.

1. Junius in his commentary, by this hand understandeth the spirit of God, by the which we are comforted: as Ezekiel saith, c. 1. 3. the hand of God was upon me by the river Chebar: But this thing was not mystically, but histotically▪ done: yet this hand was symbolum virtutis spiritus, a symbol or sign of the virtue of the spirit. Polan.

2. Some take this for the hand of the Angel, which appeared in that glorious manner unto Daniel before, Jerome, Pintus, Calvin, Genevens. But it is shown before, that it was not an Angel which there appeared, but Christ himself.

3. Lyranus hath this conceit, that the same Angel touched Daniel as it were with a man's hand, but in another shape, then he appeared at the first: for the Angels can easily change their shape. But there is no reason to suppose, that in the same vision, the same Angel should assume a diverse shape, neither do I think that the like can be shown in Scripture.

4. Some think that this was Christ who touched Daniel's lips: and this Polanus would confirm by these two reasons. 1. because it is God that used at other times to touch the Prophets lips, and to strengthen them: as Ierem. 1. 9. and Revel. 1. 17. 2. he is said to be like the similitude of the son of man, v. 16. and so Christ is described, c. 7. 13. one like the son of man, Answ. 1. True it is that God only giveth strength and utterance, but the Angels also may be as ministers of God's work, though they do it not by their own power: as Gabriel touched Daniel and strengthened him, c. 8. 18. And Polanus himself upon the 18. v. saith, that the Angel, tanquam administer Dei, as God's minister did strengthen Daniel. 2. v. 18. he saith, one like the appearance of man touched me: there he showeth what he meant before, by the similitude of the sons of men: for not only Christ appeared in vision as a man, but the Angels also, as Gabriel c. 8. 15. appeared in the similitude of a man: and c. 9. 21. he is called the man Gabriel.

5. Therefore I subscribe to Junius in his annotations, that this was the Angel that touched Daniel, because the same that speaketh, toucheth, as may appear v. 11. 19. And Jerome saith, that the Angel touched him with a man's hand, vt sui generis corpus aspiciens, that seeing a body of his own kind, he should not be afraid: but the arms which Christ appeared with, were as polished brass, and therefore not of the same kind: and Daniel would have been more afraid, to have been touched with such glorious hands. So that hereby it is evident, that the hand which touched Daniel was an ordinary man's hand: it was not then the hand of that glorious body, which appeared before, v. 4.

18. Quest. Why Daniel's prayer being heard at the first, yet the Angels coming was deferred one and twenty days, v. 12.

In that the Angel meeteth with a secret objection, and vouchsafeth therein to satisfy Daniel's mind, therein the Lord's singular mercy appeareth toward his servant: for Daniel might have thus thought, after the Angel had told him, that his prayer was heard, the very first day, that he humbled himself, why the Angel came not till now, which was three weeks after: to this therefore the Angel maketh answer, showing the cause of his stay.

1. Jerome maketh this the cause, data est per moram occasio amplius deprecandi Deum, &c. by this stay, occasion is given to Daniel, the more earnestly to pray, that he might the more effectually be heard, &c. This indeed was the use that Daniel made of this stay, still continuing in prayer, and not giving over: but this was not the cause, which kept the Angel from coming.

2. The ordinary gloss addeth further, that when Daniel began to pray, the Angel took occasion, and went into God's presence, pro re oraturus, to pray for thee: and this was that which occupied the Angel: but the text is, I am come for thy words: he came forth, as sent from God; he did not go to God: neither needed Daniel the mediation of an Angel in his prayers; he had a sufficient Mediator beside, even Michael, Christ Jesus the Prince of his Church.

3. Pererius addeth further, that this was another cause of this stay, that it might appear what an hard thing Daniel entrea • ed for, namely, the deliverance of the rest of the people, which were yet in captivity: not that it was an hard thing with God, but in respect of the sins and ingratitude of the people, which hindered this work. But these are men's conjectures: the Angel afterward expresseth the very cause, which is none of these alleged.

4. Osiander thus writeth, that while the good Angel resisteth Satan (whom he understandeth by the Prince of Persia) aliquot dies in deliberationibus elabuntur, certain days pass in deliberation: But the Angels need not any such time to consult and deliberate of their business, as men do: their counsel is always ready, without d • bating, and their execution speedy without opposition.

5. Oecoliampadius allegeth out of Chrysostom, another cause of this let, to show unto the Prophet, 〈 in non-Latin alphabet 〉 , that he asked things which were not lawful, and forbidden: that the people should return, which benefit they were unworthy of. But this petition of Daniel was grounded upon God's promise, that the people should return after 70. years captivity, and therefore it was not unlawful.

6. The Angel therefore showeth, whereabout he was hindered these 21. days: he was empl • ied in the affairs of Persia, to stay the proceedings of them, which had hindered the building of the Temple, and intended to work yet further mischief against the people of God: and therein Daniel had his desire: for from the first day, that he prayed, forward, the Angel was occupied in the defending and protecting of the Church. Calvin.

19. Quest. What it was that Daniel prayed for, and how he was heard.

1. Some think that Daniel here prayed for the return of the people out of captivity, which was granted by Cyrus, sed non sine magna disceptatione, but not without great disceptation and opposition, the Devil interposing himself to hinder this business. But the people returned out of captivity two years before this in the first of Cyrus, for which thing Daniel had prayed for before, c. 9. Of this opinion seemeth also to have been the author of the interlinearie gloss, Daniel prayed vt captivus populus sub Dario relaxetur, that the captive people under Darius might be released: he meaneth Darius the Mede, that reigned with Cyrus: by whom, as Hugo Card▪ noteth, initum fuit consilium, the counsel first was begun for the people's return. But this, as I said, was done two years before this prayer of Daniel.

2. Lyranus thinketh, that although this liberty were granted by Cyrus, yet because most of the Jews were borne in the captivity, which had continued from the first taking of the city in Iehoiakims reign 70. years, from Iehoiachins carrying away 66. from Zedekiah 56. years, they being in love with Babylon, where they had possessions, and there were borne, deferred their going two years: and so Daniel feared, ne totum hoc negotium de eorum reditu impediretur, least that all this business concerning their return might be hindered, &c. But it is evident that the return of the Jews out of captivity was not so long put off: for they according to Cyrus edict returned in the first year, and in the second year the seventh month, they began to build the house of God, Ezr. 3. 1.

3. Pintus thinketh that Daniel's desire was to know, what should become afterward of the Persian Monarchy, and what should befall the people of God: But though these things be afterward revealed to Daniel, c. 11. yet that was not it for the which Daniel was in heaviness three weeks of days. The Lord granteth more, then he desired, and revealed unto him things to come, as c. 9. Daniel only prayed for the temporal deliverance of the people, but he is iustructed also by the Angel concerning the Messiah, which should bring spiritual deliverance, and redemption.

4. Pererius thinketh that Daniel prayed, that the rest of the Jews which remained yet behind, might return also into their country: but Daniel was not heard in this: for many of them being entangled with the pleasures of Babylon, never returned.

5. Wherefore Daniel's prayer was this rather, that whereas the building of the Temple and City was hindered by Cambyses, it would please God, that the work might go forward, and that the impediments might be removed, and the enemies of his Church prevented: herein Daniel was heard: for the present in the one, that the malice of the adversary might be stayed, which was the cause of the Angels stay, to bridle the enterprise of the king of Persia: the other was in due time effected afterward, when the Temple was reedified under Darius, and afterward Ezra, and Nehemiah were sent to set the city in order, and to finish the building of it. And that this was Daniel's request, may be gathered by these two reasons. 1. Daniel was heard concerning that matter for the which he was in grief so many days: but that is shown before to have been for the hindering of the building of the Lord's house. 2. that which detained the Angel 21. days, was to show the effect of Daniel's prayer: but the business of Persia stayed the Angel, that the enemies of God's people should not proceed in their malice: therefore for that Daniel prayed.

20. Quest. Who is understood to be the Prince of Persia.

1. Some do think, that this Prince of Persia was an evil angel, and no other but Satan: this was the opinion of Julian the Apostate: and some do father it also upon Jerome, as Rupert. lib. 9. de victor. verb. Dei. Thomas p. 1. qu. 113. Carthusian. and Jerome's words seem to import so much: for he thinketh that this Prince of Persia, was of those Princes, whom S. Paul calleth princes of the world, which crucified Christ, 1. Cor. 2. 8. which are understood to be the evil angels▪ though indeed in that place S. Paul speaketh of the Princes and governors of the world, which set themselves against Christ. But whether Jerome were or not of that opinion, Cassianus evidently saith, quem principem regni Persarum, minime dubitandum est adversariam fuisse potestatem, quae favebat genti Persarum inimicae populo Dei, which Prince it is not to be doubted but was the adversary power which favored the nation of the Persians, which was an enemy to the people of God, &c. Cassian. collat. 8. c. 13. Rupertus also concurreth with him, prudens auditor principes illos angelos malos intelligere non dubitaret, a discreet hearer will not doubt to understand by those Princes (of Persia and Grecia) the evil Angels: the evil angel of Persia labored to keep the people in captivity, because he was delighted with their afflictions, and would have the Persians thereby sin more grievously by oppressing the Lord's people: the evil Angel of Grecia labored for the same reasons, to bring them in captivity to the Grecians. Thus Hugo Cardinal. delivereth Jerome's exposition: of the same opinion that this Prince of Persia was Satan, are Melancthon, Osiander, and Pappus.

But thus it may be objected against this exposition. 1. the evil angels are not able to resist the good, but the most inferior of the good angels is of greater power, then the most mighty of the evil: for as Thomas saith, ordo gratiae praeponderat ordini naturae, the order of grace prevaileth against the order of nature.

To this it is answered, that the evil angels have not power to resist the good by any natural faculty, but by reason of the sins of the Jews: malus pugnat accusando, bonus defendendo, the evil doth fight in accusing, the good in defending: And Rupertus showeth how the evil angel withstood the deliverance of the Jews▪ four ways. 1. instigando ad gravissima scelera, by provoking them unto great sins, whereby God should be offended with them. 2. exaggerandis bonis, quae in captiuitate possidebant, by amplifying and setting forth those good things which they enjoyed in Babylon. 3. alienando animum Cyri, by alienating the mind of Cyrus from them. 4. and by accusing them, and presenting their sins before God: so Rupert. lib. 9. de victor▪ verb. c. 6.

Contra. But it is evident by the text, that no such resisting by persuasion, suggestion, or seduction is meant, but by a contrary power and endeavor: because the Angel speaketh of Michaels aiding and helping him against the Prince of Persia, v. 13. and v. 20. of his fighting with the king of Persia. As the angel fighteth against him, so the Prince of Persia resisted the Angel: But he did fight, not by persuasion, or suggestion, but by hindering and suppressing his enterprises.

2. Again it is objected, that the evil spirits are not made presidents of nations: as some imagine, that every nation and kingdom hath both a good, and evil angel set over it: to this it is answered, that the evil spirits have not this power given them of God over nations, but they have it by reason of men's sins: and indeed the Persians and Grecians worshipped devils in their idols, and so they themselves made the devils and evil spirits their Princes.

Contra. True it is, that the Prince of darkness ruleth in the hearts of the disobedient: but it is one thing to seduce and entice men unto sin, another to manage the affairs of kingdoms. This Prince of Persia hindered the building of the Temple, and the return of the people. This Satan had no power to do, otherwise then by his ministers and instruments. So then the evil spirits, are the Princes of darkness, and of the world of the wicked: but Princes of countries and kingdoms they are not. Satan indeed said unto Christ, that all the kingdoms of the world were his, to give to whom he would, Luk. 4. 6. but therein he lied: for the earth is the Lord's, and all that therein is, Psal. 24. 1.

2. An other opinion is, that this Prince of Persia, was a good Angel to whom the care of that nation was committed: of this opinion are Gregory, Theodoret, Thomas, 1. p. q. 123. ar. 7. Lyranus, Carthusianus, upon this place, and Vatablus in his annotations, and Pint▪ so also Oecolampad. Pellic. And whereas one Angel is said to withstand another, it is not they say, so to be understood, as though they did contend, and strive together: but as long as the will of God is not yet revealed, the Angels, populorum, quibus praesunt, diuersa merita exponunt coram Deo, do only lay open before God, the diverse state and deserts of the people, over whom they are set: Perer. yet so reasoning the case, vt quando revelata fuerit divin • voluntas, simpliciter concordent, that after God's will is revealed, they simply accord together. Lyranus. Pererius bringeth in the Angels thus reasoning together: first the Angel of the Persians thus allegeth, that it was not fit for the Jews to return, 1. because it was profitable for them to be under affliction; in their prosperity they would quickly forget God. 2. And their sins were so great, that they deserved a longer time of captivity then for 70. years. 3. And beside, some respect was to be had unto the Persians, that they by the Jews cohabiting among them, might be brought to the knowledge of the true God. On the other side Gabriel for the Jews might thus allege, 1. that it was requisite they should now be delivered as God had promised, seeing the 70. years of captivity was determined. 2. there was great fear, least, if they should continue longer among the Idolatrous Gentiles, they might sooner be perverted to idolatry, then the other converted to their religion. 3. And though they were unworthy in respect of themselves, of this benefit, yet the Lord would respect them for the Messiahs sake, that was to come of that nation.

Contra. 1. It is a very base thing to imagine, that there is any such altercation or dispute between the good Angels, among whom there is a most sweet consent and harmony: If Satan be not divided against Satan, Matth. 12. 25, 26. but they work together to uphold their kingdom; much more do the good angels consent together to do the Lord's will. 2. All the Angels are sent forth to minister for their sakes, that shall be heirs of salvation, Hebr. 1. 14. therefore they will not persuade anything against the people of God. 3. If they rest contented, when God's will is known, then they would not reason against the deliverance of the people of Israel▪ wherein the Lord's will & pleasure was revealed already.

3. Therefore▪ this Prince of Persia, was none other then Cyrus, or Cambyses in his absence, being at this time in war • gainst the Massagetes, who by the suggestion of some enemies to the Jews, and false informations given in against them, caused them to cease from building of the Temple: All this was no doubt wrought by the malice of Satan. But Cambyses is this Prince of Persia, who withstood the Angel, not as opposing himself, but interposing his authority to hinder the work of God's house, which the Angel furthered: And who this Prince of Persia was, the ende of the verse showeth, where the Angel nameth the kings of Persia.

21. Quest. How the Prince of Persia is said to have withstood the Angel.

1. They which understand the Prince of Persia here spoken of, v. 13. and the Prince of Grecia, mentioned v. 20. to be evil angels, do verily think that there is striving and fighting between them in deed: as Cassianus thus conludeth, Discordias gentium & conflictus, quos istis instigantibus inter se gerunt, etiam contra se aduersae exercent potestates, the discords and conflicts of the nations, which they make among themselves, by the instigation of these spirits, even the adversary powers do exercise among themselves, &c. He thinketh, that by the variance between nations, which is caused by evil spirits, the Devils themselves may be thought likewise to be at variance.

2. Rupertus goeth further, Etiam sibimet semper dissentiunt, & inter eos semper sunt iurgia, quia superbi sunt, the evil Angels do not only resist the good, but they are at variance between themselves always, and there are continually brawls among them, because they are proud, &c. But both these opinions are contrary to that saying of our Savior, that Satan is not divided against Satan, for then his kingdom could not long stand.

3. The evil Angels likewise resist the good, as Jerome saith in this place, enumerando peccata Iudaeorum, by rehearsing the sins of the people, for the which they were justly held in captivity: and Rupertus showeth how they contradict the good Angels about our prayer, nostra contra nos declamando causas iniustitiae, &c. by declaiming against us, & showing our unrighteousness, for the which we deserve not to be heard. But in this sense they might as well be said to contradict God, and to withstand him, when they seek to hinder his gracious will and purpose toward his: and thus the evil angels oppose themselves not only 21. days, but continually, they never give over.

4. Pappus seemeth to understand this resistance of the Devil, of his suggestions and temptations: which he worketh five ways: 1. by perverting the understanding and judgment, and corrupting it with error, as Idolaters, and heretics are seduced. 2. by incensing the will and affections to anger, envy, lust, and such like. 3. by offering the objects, and occasions of sin, as opportunity of time, person, place. 4. by driving men to despair through adversity and affliction. 5. by puffing them up with prosperity. But this is not the withstanding here spoken of, which continued but an 21. days, whereas Satan never ceaseth in this manner to tempt.

5. Some refer it unto Satan's instruments, that Satan in respect of them is said to resist, because he turned the mind of Cambyses, and of the nobles of Persia, against the people of God, Osiander. Indeed Satan's instruments properly resisted herein, as is before shown: But Satan is not here said to resist in them: for then they should have resisted still, for Satan never left egging and sti •• ing of them up against the Church of God.

6. They which understand and this of the good Angels, do think they are said to resist and withstand one another, allegando contraria merita, &c. by alleging the diverse merits of the nations, over the which they are set, Lyranus. Pint. with others: but this is confuted before in the former question.

7. This Prince of Persia then being understood to be Cambyses the governor of Persia, he is said to withstand the Angel: not that any moral Prince can oppose himself against the Angels: but this was done, per accidens, by an accident, because mora iniecta est Angelo, the Angel was stayed, being occupied in hindering the contrary endeavors of the Prince of Persia against the people of God: who, while he practiced against the Church of God, whose cause the angel sought to further, is said to withstand him. Iun. in commentar.

7. Vatablus thinketh that this is but a prase of speech, that one Angel withstood another, res exprimit Scriptura more nostro, the Scripture expresseth things according to our manner. Emmanuel Sa resolveth thus, that it seemed an hard thing to him to understand, and admirable, how there should be any contention among the Angels: the best resolution then is, to insist upon the plain and literal meaning, that this Prince of Persia was Cambyses, as is shown before.

22. Quest. Who this Michael was, that helped the Angel.

1. The most take Michael for one of the chief Angels, which assisted Gabriel: Jerome, Pintus, Pererius, Bullinger, Oecolamp. with others: and Lyranus thinketh that this Arkangel had the protection of all the people of God wheresoever, as this Angel was set over those which were left in Persia.

2. But the better opinion is, that this Michael was none other but Christ the Son of God, the Prince and chief of the Angels: the reasons are these. 1. the word Michael signifieth, who is as God: whereupon it cannot be inferred, that he is not God: for the essence of the Son is not compared with the essence of the Father, but the comparison is of their persons: and so Christ is called the image of the invisible God, Coloss. 1. 15. the engraven image of his person, Heb. 1. 3. 2. He is called the chief of the Angels, who are called Princes in comparison of all other terrene Princes: the word achad here used, signifieth as well the first, as one: as the word achath, of the same sense is taken, Dan. 1. 21. he was unto the first year of Cyrus. Christ then, was not one, but the first or chief of the Princes, that is, the Angels. 3. This Michael is called the Prince of the people of God, v. 21. who is Christ, and the great Prince, c. 12. 1. 4. He is said to help the Angels, then he was greater then the Angels: for there is no power greater then the Angelical power, but the divine only: Polan. Melancth. Genevens. H. Br. Iun. all consent, that Michael is not here a created Angel, but Christ Jesus the Son of God, the Prince of the Angels: M. Calvin leaveth it as a thing indifferent.

23. Quest. How Michael helped the other Angel.

1. Lyranus thinketh, that he was a superior Angel, and so helped him, as being of greater power: but God would not employ an Angel in the defense of his Church, not being of power sufficient to go through with the business.

2. Pererius thinketh he helped him, validissime repellendo rations Principis Persarum, by valiant repelling the contrary allegations of the Prince of the Persians, whom he supposeth to have been a good Angel: But it is an inconvenient thing to imagine, that there is such dispute and arguing among the Angels.

3. Oecolampad. who taketh the Angel that speaketh to Daniel, to be Christ, and Michael, for another chief Angel, maketh this the sense, that Christ calleth an Angel his • elper, vt commodius fauere videatur, that he might seem more commodiously or fitly to favor and protect his people: his meaning is, that Christ herein applieth himself to their capacity, and as he allegeth out of Chrysostom, 〈 in non-Latin alphabet 〉 , he doth incorporate his cause, that is, speaketh as it were grossly to their understanding: such he taketh those speeches to be of the Angel, that wrestled with Jacob, which was Christ, let me alone, because the day is risen: and the Lord said to Moses, Exod. 32. let me alone, tht I may destroy them: But these speeches are not alike: for there God hath to do with men, and so applieth his speech to their best understanding: but here the Angel is helped of Michael, which must be taken properly, this matter being done among the celestial spirits: Then to say that Christ is helped and aided of the Angels, is a very improper speech, and agreeth not with the analogy of faith.

4. Bullinger and Calvin think that although God could have protected his people by one Angel, yet quo magis testatam faceret curam, &c. alterum submisit Angelum, the more to testify his care to his Church, he sendeth another Angel to help: But this is more to the comfort of God's people, when they understand, that not only the Angels fight for them, but even Michael the Prince of the Angels, the Son of God himself protecteth them.

5. Wherefore it is the sounder opinion, that this Angel was helped, non accessione numeri, sed virtutis, not by the increase of the number, but by the accession of a greater power and strength, Iun. Polan. for it is sufficiently proved in the former question, that this Michael was Christ.

Quest. 24. How the Angel saith he was left with the kings of Persia.

1. The Septuag. whom Theodoret followeth, read thus, whom I left with the kings of Persia, that is, Michael: but the true reading is, I remained, or was left with the kings of Persia. 2. the ordinar. gloss. which Hugo Cardinal. followeth, by the king of Persia understandeth Michael: but the construction of the text will not bear it: for Michael helped him against the Prince or king of Persia. 3. Oecolampad. referreth it unto Christ, who is said to remain in Persia in his members, that were captives there, as Paul is said to have persecuted Christ in his members: But the text showeth, that this is given as a reason, why the Angel came no sooner to Daniel, because he remained all that while, and was stayed in Persia by occasion of the business, which there fell out: the Angel speaketh then of a personal remaining or staying, which could in no wise agree unto Christ, who was not yet incarnate, and as he is God he is in every place at once. 4. the most, by the kings of Persia, do understand the Angels which were presidents of Persia, against whom this Angel strived for the people of God: But Rupertus reasoneth against this: because Angels are not called kings of countries: and beside he would have said, be remained against, rather then with those Angels which did contradict him. 5. Therefore Rupertus, though by the Prince of Persia before he understood the evil Angel of Persia, yet here resolveth that by the kings of Persia, must be understood Darius or Cyrus, with whom the Angel furthered the business, for the return of the people: and afterward in the reign of Ahasuerus, he prevented the mischievous counsel of Haman against the Jews, and turned it upon his own head. And this indeed is the right meaning of these words: saving that the Angel speaketh only of his remaining at this time with the kings of Persia, Cambyses and his nobles, or Cyrus and Cambyses rather: not of his remaining there still, as though the charge of that Province were committed still unto this Angel; for no such thing can be gathered out of the Scripture, that the nations and kingdoms of the earth are assigned to particular Angels as their presidents.

Quest. 25. Who it is, whom Daniel calleth Lord, v. 17.

1. Lyranus understandeth it of the Angel Gabriel, that spake unto Daniel before: and some think, that Daniel modestiae causa, for modesty sake doth so call the Angel Lord, whereas indeed the Angels count the Prophets their fellow servants, Apocal. 22. 8. Vatab. Pintus. so also Calvin, honorifice cum Angelo locutus est, he giveth honorable terms unto the Angel: so also Junius readeth thus, how can this the servant of my Lord talk with that my Lord, that is, I so weak a man talk with an Angel so glorious, Osiander. But it is evident, that he to whom Daniel, spake was another beside him that stood by the river, described v. 4. for this that he here speaketh to, stood before him, v. 16. but the other clothed in linen, stood by the river, c. 12. 6. Neither is it like that the Angel would have received this submission of so great a Prophet, seeing he refused it at John's hand, Revel. 22. 8. and take him as his servant, whose fellow servant he was, as the Angel saith to John in that place: He calleth the Angel afterward Lord, which was an honorable salvation used among men, but servant he was only to Jesus Christ.

2. Oecolampadius taketh this to be Christ, whose servant Daniel here professeth himself to be: and he noteth therein the distinction of persons, in that Daniel speaketh to one present of another absent, the servant of that my Lord. But he thinketh all this to be uttered also by Christ, and not by the Angel: whereas it is evident, that many things here spoken in this conference with Daniel, cannot be understood of Christ: as that he was sent, that he speaketh of Michael, which was Christ, as another person beside himself, in that he saith, he was helped, and remained in Persia: these things cannot agree unto Christ.

3. Wherefore I think rather with Polanus, that Daniel turning himself to the Angel Gabriel, which was before him, speaketh of Christ, that glorious person which appeared, v. 4. as may be gathered by the demonstrative which he useth: how can the servant of that my Lord, talk with that my Lord, that is, seeing I am so afraid talking with thee, how should I be able to endure to talk with yonder my Lord: So it is evident that there is an interchange of persons in this chapter, as shall further appear now in the next question.

Quest. 26. Who it was that had this communication with Daniel in this vision.

1. Some think, that the Angel which appeared at the first in that glorious manner, v. 4. hath this conference with Daniel: so Jerome, in hominis figura videtur Angelus, &c. the Angel is seen in an human shape, and stretcheth forth a man's hand unto Daniel, that he should not be afraid: So also Hugo Cardin. Perer. Pintus, Pappus, Bullinger, Calvin, with others. But it is shown before, quest. 12. that it was Christ, not a created Angel, which so appeared, v. 4.

2. Some think, that as Christ appeared there, so it was he that had all this conference with Daniel, and thrice touched him with his hand, so Oecolamp. but it is shown before, quest. 25. 2. that many things are uttered by the Angel, which can no way agree unto Christ.

3. Some will have that to be an Angel, which was seen of Daniel, v. 4. but he that stretched forth his hand they think to be the son of God, whose office it is to comfort and strengthen, Osiander. But if that glorious vision should be of an Angel, and the appearance of a man's hand signified Christ, the minister should have appeared more gloriously then the Lord.

4. Some think that these things were done interchangeably, that some things were done by the Angel, some by Christ: the touching of him with an hand was Christ's action: but when mention is made of Michael, the angel speaketh: of this opinion seemeth Junius to be in his commentary upon these words, one like the similitude of the son of man, touched my lips, personam agentem Christum designari minime dubium est, qui singularia & praecipua opera sibi in hoc reuelationum genere reseruavit, it is not to be doubted, but that Christ is signified to be the person agent here, who in such kind of revelations reserveth the most singular and special works to himself, &c. But it was the same person which touched Daniel, and strengthened him, and after spake unto him, as is evident, v. 11. and 19. let my Lord speak, for thou hast strengthened me. Now it is the Angel that spake to Daniel, for he speaketh of Michael, whom Junius well understandeth here to be Christ, as of another person beside himself: therefore it was he also, that touched him.

5. Wherefore it being confessed and granted, that it was Christ, which appeared, v. 4. yet the rest is done by an angel, who as Polanus well saith, tanquam Dei administer, as God's minister, on this behalf doth minister strength unto Daniel: and this may be made plain by these two reasons. 1. because the same person strengtheneth Daniel, and speaketh unto him being strengthened: as is evident, v. 11. and 19. 2. and the like was done by the Angel Gabriel before, c. 8. 18. who touched Daniel, and set him up in his place: And so Junius in his annotations, thinketh that this was the angel Gabriel that touched Daniel in the similitude of a man, in v. 16.

Quest. 27. Who is meant by the Prince of Grecia.

1. Some do here understand by the Prince of Persia, and Grecia, the evil angels which bare sway in those kingdoms: and 1. some think that those evil angels did oppose themselves one against another, as Jerome saith, that the Prince of the Grecians came into God's presence, vt accusaret Persarum principem, to accuse the Prince of the Persians, that the kingdom of the Macedonians might succeed in place of theirs. 2. others think, that • his evil angel of Grecia did not so much set himself against the angel of Persia, as against the people of God, seeking to hold them under in captivity also under the Grecians, Osiander. 3. Rupertus likewise understandeth this place of the evil angels, but thus applieth it, that they set the Persians and Grecians together by the ears: for about the same time Darius the 3. king of Persia was overcome of the Grecians, and his son Xerxes after him coming against the Grecians with an huge army, was constrained to flee away with shame. 4. Melancthon saith that the good angels did fight against the evil angels of Grecia, which stirred up the people of Ionia, to rebel in Cyrus time, who were suppressed by Harpagus. But all these are wide: for 1. the evil spirits are not said to be Princes of countries. 2. neither are those subtle spirits at variance among themselves. 3. and here the Prince of Grecia is brought in as assisting the angel against the Prince of Persia: but the evil angels do not join with the good.

2. Some take these Princes to be good angels: and these also are of diverse opinions. 1. Some think that the prince of Grecia did fight, that is, the good Angel also of Grecia did reason the case with Gabriel, that the Hebrews should not yet be delivered, and that the Grecians were more to be respected then they. Theodoret. 2. Gregory giveth another reason: because Iudaei aliquid in Graecos commiserant, the Jews had committed somewhat against the Grecians, which was objected by the angel president of Grecia, why they should not be delivered, so Gregor. lib. 17. moral. c. 8. But the Jews are not found to have had any dealing at all with the Grecians, until Alexanders time: and the Jews were delivered out of captivity already, therefore that could not now be hindered. 3. Some think that the angel of Grecia expostulated for the wrongs which the Persians had done unto the Grecians, Oecolamp. 4. Some think, that this angel after he had finished his battle with the Prince of Persia, he was afterward to go against the Prince of Grecia, Sa. But how can it be imagined, that there should be such expostulating and parts taking among the angels? for wars and strife do arise of natural desires, as S. James saith, 4. 1. From whence are wars and contentions among you? are they not hence, even of your lusts, that fight in your members?

3. Bullinger thinketh that by the Prince of Grecia may be understood, some man of Grecia, that appeared in vision, as approaching unto God, as by way of advise or consultation: But an angel reporteth this, who have not visions shown them as men.

4. The best sense then is this, that by the Princes of Persia and Grecia, are understood the kings of the Persians and Grecians, with the one, the Angel himself will encounter now, and the other, namely the Prince of Grecia, in time to come should be raised up against him also. So two things are here declared by the Angel: first that he will go forth and fight against the Prince of Persia: for both Cyrus, after the edict for the reedifying of the Temple was reversed, prospered not, but was slain in the Scythian wars: and Cambyses likewise fell into great enormities: first he caused his own brother Tanaoxares to be killed, being falsely accused by Sphendadates the Magician, of some practicing against Cambyses: he made his mother drink poison, and so die, he killed his own sister being his wife, and great with child, his wife Roxane brought forth a child without an head, which the wisemen interpreted, that he should have no heir to succeed him in the kingdom: At the last he was wounded with his own sword falling out of his sheath, and so died. Secondly, the Prince of Grecia is armed against the Persians: for beside, that many valiant captains of the Grecians were raised up, as Leonides, Miltiades, Themistocles, which put the Persians to the soil, in Darius Hystaspes, and Xerxes reign; at the length Alexander captain of the Grecians, was stirred up, who overthrew the Persian Monarchy.

Quest. 28. Of the original of the Grecians here called Javan, v. 20.

1. Though the Grecians are ignorant of their own original, and beginning, yet the Scripture showeth from whom the nations were propagated, as may appear by the names, which a long time after they retained, as of Assur came the Assyrians, of Canaan, the Canaanites, and of Elam the Elamites, and of Javan who was one of the sons of Japheth, the Ionians.

2. And that Javan was father of the Ionians and Grecians, it may thus evidently appear: 1. because there was a remainder a long time of the names of Iapetus and Ion among the Grecians: Euripides maketh Ion one of the nephews and grandchildren of Deucalion: but he was long before Deucalions time, Melancthon. 2. Joel. 3. 11. where in the original is read Ievanim, the plural number of Javan, the Septuagint there translate 〈 in non-Latin alphabet 〉 , the Grecians: so likewise, Dan. 8. 21. and in this place c. 10. 20. 3. This is further evident by the places and countries, which the children of Javan inhabited: as Elisha, who was the founder of the Aeolians, and Kittim, who are taken for the Macedonians. 1. Macch. 1. 1. Alexander is said to go forth of the land of Kittim, and of the word kittim, is derived by all likelihood, the name 〈 in non-Latin alphabet 〉 , which signifieth a Macedonian, Melancthon. Alexander the king of Macedonia, is called the Prince of Grecia, because both the Macedonians and Grecians had one and the same original founder Javan: and beside he was aided and assisted in his wars by the Grecians.

Quest. 29. In what sense the Angel saith, that none held with him, but Michael their Prince.

1. They which think that this Michael was an Arkangel, do give this reason hereof, why Michael only joined with this Angel, because he had the chief charge of the people and Church of God, under Christ, Genevens. and to the same purpose, Lyranus. quia princeps erat totius synagogae generaliter, because Michael was the general Prince of the whole synagogue and Church of the Jews.

2. Vatablus understandeth, in his pugnis, in these battles against the king of Persia, there is none that helpeth me but Michael. But neither can it be shown that one Angel only hath the protection of the Church, seeing two armies of Angels attended upon Jacob, Gen. 32. 1. and when Elisha prayed that the eyes of the young man might be opened, all the mountains seemed full of fiery horse and chariots: neither is it like, that the Angels would withdraw their helping hand one from another.

3. The gloss. giveth this reason, that none helped him in presenting their prayers unto God, but Michael this Arkangel: But by this reason Christ the Mediator should be excluded from mediating for them: neither can it be shown out of Scripture, that the Angels have any such office to offer up men's prayers.

4. Theodoret saith, that all the heavenly spirits were in deed against the deliverance of the people, propter multa eorum scelera, because of their many sins: But it is not like this people being so deer unto God, that the holy Angels would so set against them.

5. Albertus thinketh that by Michael is not understood only the person of the Arkangel, but likewise all the company of the angels which were under him, as Revel. 12. mention is made of Michael, and his angels, which fought with the dragon, ex Perer. But it is evident, that the Angel speaketh only of this Michaels person, because it is added your prince▪ now Michael only, and not the rest of Angels, was their Prince.

6. Some show this reason, why Michael only helped the Angel, because he helped Michael, c. 11. 1. Oecolamp. But that place is not understood of helping of Michael, but rather of protecting the kingdom and Monarchy of Persia.

7. Calvin thus resolveth, why only one other angel helped him, and not many: because God is not to be tied to any certain means, to use always many Angels, vt eodem modo semper nobis succurat, that he should succor us always after one manner: But this satisfieth not, for the Lord might have helped only with one Angel, and without any at all, if it had pleased him: therefore yet the reason appeareth not, why this Michael is singled out to help him.

8. Dyonisius further saith, lib. de coelest. hierarch. c. 4. that no Angels do undertake any ministry or service, nisi sibi à Deo iniunctum, unless it be enjoined them of God: and therefore these two angels join together, because unto them only was committed this business of seeing the people delivered: to the same purpose also, Osiander. This is true, but yet it is not apparent, why this business should be committed to Michael, more then to an other.

9. But this being granted; that this Michael is Christ the son of God, as is proved before, quest. 22. who is indeed the Prince of the people of God, the reason is evident, why Michael only assisteth this angel, because when all other terrene powers do fail, he taketh upon him the defense and protection of his Church, Iun. Polan. H. Br.

1. Doct. Of the difference of true and false Prophets.

v. 1. A thing was revealed to Daniel: To the ende that this might appear to be a true vision, Daniel is named, both by his original name, and that which was given him in Chaldea, namely Belteshazzar, to whom the Lord had shown many visions before: So then before we receive any prophesy, we must acknowledge them to be Prophets, which are the ministers thereof, such as the Lord useth to reveal himself unto: Therefore Hananiah, who prophesied that the Lord would break the yoke of king of Babel, Ierem. 28. was not to be heard, because the Lord used not to speak by him. Such were the revelations, which in time past, Montanus and Priscilla pretended, and the Enthusiasts, and Anabaptists in these days: which are no to be credited, because they are known not to be Prophets.

2. Doct. That idolatrous and heathenish names must be shunned.

v. 1. Daniel whose name was called Belteshazzar: Daniel could not help it that he was named by Bel the idol of the Chaldeans, yet he doth avoid it as much as he can, retaining in his prophecies and visions the name of Daniel still, as 7. 1. 8. 1. 9. 2. whereby we learn how circumspect we ought to be, not to impose any names upon men, which have any show of heathenish idolatry: much less should we call God, by the names of the Gentiles gods, as of Jupiter, Apollo, Juno, Pallas: as some Christians think such names to be a grace unto their poetrie: for if Christians may name God under such names, why might not the Jews as well have worshipped God under the names of Baal, or Belus, which words signify Lord: and beside, while the name and memory is retained of their goddesses, the divine nature is dishonored with distinction of sexes: we must therefore say with the Prophet David, I will not make mention of their names within my lips, Psal. 16. 4.

3. Doct. God only can foretell things to come.

v. 1. The time appointed was long: Hereby the God of Daniel showeth himself to be the true God, because he could foreshewe things, that should come to pass long after: Things at hand, which already are begun in their causes, the subtle spirits can give notice of: nay we see that diverse creatures by their natural sense, can prognosticate of the change of weather which is instant: But things a far off and to come, none but God can foretell, as he saith by his Prophet Isaiah, 44. 7. what is at hand, and what things are to come, let them show unto them: The Lord by this argument showeth himself only to be God, and all the idols of the heathen, to be but vain, because they can declare no such things aforehand.

4. Doctr. Of the diverse kinds of fear.

v. 7. A great fear fell upon them, so that they fled away, &c. Here is great difference between the fear of Daniel and his companions: they were so frighted, that they ran away and hid themselves, and so were deprived of this goodly vision: but Daniel, though much amazed, yet stayeth by it, and to him is this vision revealed: So there are some, which through their infirmity and weakness do quite fall away: others though they have their imperfections, yet do recover themselves, and return again, Iun. of this sort was Peter, of the other Judas: and to this purpose saith the Apostle, Heb. 12. 13. make straight steppes unto your feet, least that which is halting be turned out of the way, but let it rather be healed.

5. Doct. Of the office of Angels.

v. 14. Now I am come to show thee, &c. Here are three special things expressed wherein the Lord useth the ministry of Angels to the comfort of his children. 1. They are sent of God upon their prayers to comfort them, as God sent his Angel to Peter being in prison, Act. 12. 2. their office is to protect and defend the children of God: as here the Angel fighteth against the Prince of Persia in defense of the Jews: so was the Angel sent to stop the lions mouths against Daniel. 3. they are employed to instruct men, and give them knowledge of such things as concern them: as here the Angel revealeth diverse things to Daniel, that afterward should come to pass: so the Angel appeared to Cornelius, advising him what course to take for his further instruction.

6. Doct. Of the power of Angels.

These Angels are spirits of great power, to whom all earthly Potentates must give place, there is no creature that can withstand them, being armed with power from God: therefore they are called principalities, Rom. 8. 38. Principalities and powers in heavenly places, Ephes. 1. 21. One Angel in David's time destroyed 70. thousand, when David had numbered the people, 2. Sam. 24. 15. One Angel slue in Sennacherib's host in one night, an 185. thousand, 2. king. 19. And here one Angel encountreth with the whole power of the king of Persia: yet the Angels power is limited: they can go no further, then they are authorized of God.

7. Doct. Of the presence of Angels.

The Angels, though they are of great agility, and can speedily pass from place to place, yet are they not everywhere, nor in many places at once: this Angel while he was stayed about these affairs in Persia, could not be present with Daniel, and while he was communing with Daniel, he was absent from Persia: as he saith, v. 20. knowest thou not wherefore I am come unto thee? but now will I return to fight with the king of Persia: Only it is peculiar unto God to fill heaven and earth with his presence, and to be everywhere in the same instant, as he saith by the Prophet, Heaven is my seat, earth is my footstool, Isaiah. 66. 1.

8. Doctr. The cause of the ruin of kingdoms.

The efficient cause is the Angel the minister of God's wrath and vengeance, as here the Angel sighteth against the kings of Persia, until by little and little, their kingdom was taken away from them by the Prince of Grecia. The occasion of the fall of kingdoms is the afflicting and oppressing of the Church of God: as the Babylonians for holding the people of God in captivity were surprised by the Persians: and they likewise for hindering the work of God's house, and suffering the people of God to be molested, were subdued by the Grecians: and these also, especially the Seleucians for tyranizing over the people of God, were rooted out by the Romans.

9. Doctr. Of the certainty of God's decrees.

v. 21. I will show thee what is decreed in the Scripture of truth: that is, in the prescience of God: who needeth not any books to put him in mind, but this is taken from the use of Princes and Judges which have their Registers and Records wherein their decrees and ordinances are set down: This Scripture of truth is nothing else but God's infallible and unchangeable decree, which cannot alter: But as the Lord hath decreed, so certainly shall every thing be fulfilled, Isaiah. 14. 24. The Lord of hosts hath sworn, saying, Surely like as I have purposed, so shall it come to pass, and as I have consulted, it shall stand.

1. Controv. Against superstitious fasting.

v. 3. I ate no pleasant bread, &c. Daniel being purposed to humble himself by fasting, did not only abstain from flesh, but from wine also, yea from fine bread, and from other delicates, as in annointing himself with oil: whereby their nice superstition, or superstitious nicen • sse is reproved, who though they forbear the eating of flesh in their fastings, yet will fill their bellies with other delicate meats, with dainty fish, and curious confections: But here Daniel contenteth himself with course bread and water, Calvin. Neither did he thus fast, as thereby thinking to merit anything at God's hand, but only that he might be the more humbled thereby, and to make his prayers more fervent and effectual, Osiander. See more of the abuse of fasting elsewhere.

2. Controv. That Paradise was a terrestrial place.

v. 4. I was by the side of the great river Hiddekel. Whereas some were of opinion, that the history of Paradise, with the trees and rivers, is spiritually to be understood, and in an allegory, as Plilo lib. 1. allegor, Valentinus apud Ireneum lib. 1. adverse. hares. c. 1. Origen mentar. in Genes. and of late days Franciscus Georgius tom. 1. problemat, S. Jerome out of this place confuteth them, where mention is made of one of the rivers which flowed out of Paradise, namely Hiddekel, or Tigris. Jerome's words are these, Vnde eorum deliramenta conticescant, qui vmbras & imagines in veritate quaerentes, ipsam conantur evertere veritatatem, &c. whence their mad conceits are put to silence, who seeking shadows & shows in the truth, go about to overthrow the truth, in making an allegory of Paradise, of the trees, and rivers thereof.

3. Controv. Against the curious distinction of the orders of Angels.

The Romanists following counterfeit Dyonisius in his book of the celestial Hierarchy, do make nine orders of Angels, which they distinguish into three ranks: in the first are Seraphims, Cherubims, Thrones; in the second Dominions, Principalities, Powers; in the third Virtues, Archangels, Angels. True it is, that Angels are called by these names in Scriptures, but whether there be so many orders of them, as names, and how they are distinguished, is a thing too curious for any to define, the Scripture being silent therein. But this text overthroweth the former distribution and disposing of them: for here Michael, whom they hold to be an Arkangel, is one of the first of the chief Princes: how then do they make him the second of the last rank, seeing he is said to be one of the chief Princes.

1. Observ. That the school of Christ is the school of patience.

v. 1. But the time appointed was long. The servants then of Christ have need of patience to wait the appointed time, seeing it is long unto it: so S. James saith, c. 1. 4. Let patience have her perfect work, that ye may be perfect and entire, wanting nothing: he then that hath patience, wanteth nothing, though he want all things beside. Likewise our blessed Savior saith, Luk. 21. 19. By your patience possess your souls: he that hath patience, hath a good possession: he that wanteth it, is not owner or possessor of his own soul, but vexeth and disquieteth it.

2. Observ. Of the sympathy and fellow-feeling of the members of Christ.

v. 2. I was in heaviness. Daniel mourned not for himself, but for his people, that being returned, were hindered in the work of God's house: by whose example we learn, that we should be touched with a feeling of the miseries of others: as the Apostle saith, Rom. 12. 15. Rejoice with them that rejoice, weep with those that we • pe: be like minded one toward another. So did Nehemiah, who being himself in prosperous state, attending upon the kings cup; yet his countenance was sad, because his city lay wast, Nehem. 2. 3.

3. Observ. Of the interchangeable course of things.

In that the building of the Temple was now hindered in the 3. of Cyrus, whereas in his first he gave license for the people to return, and to build the city and Temple; we see the inconstancy of Princes favors, and the changeable seasons of the Church: which sometime prospereth and goeth forward, and again is often hindered and pulled back, Bulling. therefore is the Church compared to the Moon, which sometime is at the full, and sometime in the wane, Canticl. 6. 4. at times increasing, and decreasing again.

4. Observ. God prepareth his servants by fear.

v. 8. There remained no strength in me. Thus God useth to humble his children before he reveal himself unto them: so Ezekiel fell upon his face, c. 1. 29. and Saul when he was converted, Act. 9. 3. 4. S. John likewise, when Christ appeared unto him, Rev. 1. 17. Thus men must be humbled by seeing and acknowledging their own weakness, before they receive spiritual strength: and the preaching of the law goeth before the glad tidings of the Gospel.

5. Observ. The prayers of the faithful are heard at the first, though they presently see it not.

v. 12. As Daniel's prayer was heard at the first, yet the Angel came not till 21. days after, yet in the mean time he was effecting that which Daniel desired, namely, to fight against the enemies of the Church: so this is the case of all the faithful servants of God, that God heareth their prayers, and secretly worketh for them, though at the first they see it not: as while Paul prayed for further strength, the Lord spake unto Ananias to go unto him for behold he prayeth, Act. 9. 11. even while Paul prayed, the Lord wrought for him, to effect his desire, though at that instant Paul perceived it not.

6. Observ. God doth by degrees, not all at once minister comfort to his children.

v. 10. He set me up upon my knees, and upon the palms of my hands. Daniel is not raised up all at once, but by certain degrees: first, he lying flat, is raised by ones hand upon the palms of his hands and knees, but yet he continued trembling, v. 11. then he is animated and emboldened by the Angels words, v. 12. and so his trembling is somewhat stayed, but yet he durst not look up, but set his face toward the ground, and held his peace, v. 15. thirdly, one toucheth his lips, and he beginneth to speak, but yet in great fear and perplexity, v. 16, 17. lastly, an hand toucheth him the third time, and so he receiveth strength, v. 18, 19. This was not done, as though the Angel by God's power could not at once have strengthened Daniel, but to this ende, that Daniel might acknowledge his own infirmity, and be the better prepared to attend unto that, which should be delivered: Even like as Christ dealt with the blind man, Mark. 8. 24, 25. at the first putting on of his hands, he saw men walk as trees, but when Christ had put on his hands the second time, he saw perfectly: So then the children of God are hereby taught patience, that though they recover not at once the full measure of spiritual strength and sight, yet they should wait upon God patiently till it shall please him to confirm his work in them.