Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel

CHAP. XLIV.

Ver. 1. THen he brought me back] From the Eastgate which was found shut, to the Northgate where the Prophet received large instructions, ver. 4. Christ must be followed, though he seem to lead us in and out, backward and forward, as if we were treading a maze.

Ver. 2. This gate shall be shut] Is, and shall be; save only to Messiah the Prince, and to whomsoever he (as having the keys of David ) shall open it. This gate of the Lord into which the righteous shall enter, sc. by that new and living way which Christ (their forerunner, Heb. 6.20.) hath prepared and paved for them with his own blood, Heb. 10.20. See Heb. 7.8, 9, 11, 12, 24.

And no man shall enter in it] No mere man, unless it be by Emmanuel: See Joh. 3.13.

Ver. 3. It is for the Prince] For Messiah the Prince, so Christ is called, Dan. 9. Or, for the Chief Priest, who as he had a singular privilege herein above other Priests, so hath Christ, the High Priest of the Church Christian, singular privileges above all his brethren.

He shall sit in it to eat bread] He shall sit at the right hand of the Majesty on high, and enjoy heavens happiness, which is oft compared to a feast, as Mat. 8.11. & 22.1, 2. See Esa. 53.11. He shall ascend up into heaven and therehence come again to judge the quick and the dead, Act. 1.11. Heb. 9.28. Some by Prince here understand the Ruler of the people; see chap. 46.1, 2. who is peculiarly licensed to enter in at the East-gate, and there to sit and eat and drink his part of the Peace-offering: Confer Exod. 24.11. It is not meant of Peter the Apostle (to be sure) much less of the Pope his pretended successor, as some of his Parasites would have it.

Ver. 4. Then brought he me] See on ver. 1.

The glory of the Lord] See chap. 43.2, 5.

And I fell upon my face] See chap. 43.3. & 1.28.

Ver. 5. Mark well, and behold with thine eyes] Summon the sobriety of thy senses before thine own judgment. See chap. 40.4. The refining of the Ministry and discipline of the Church, with the same charge in regard of the excellency of the matter repeated for attention, to ver. 17. and laws prescribed to that purpose, ver. 17. to the end of the Chapter.

Ver. 6. And thou shalt say to the rebellious] Heb. to rebellion. Vulg. to the exasperating house.

Let it suffice you] Ye have sinned enough and more then enough, 1 Pet. 4.3. Now that I have set you up a new Temple, turn over a new leaf for shame, as chap. 43.10. when shall it once be? Jer. 13. ult.

Ver. 7. Strangers] Your selves are no better, Am. 9 7. strangers from the covenants, Eph. 2.12. degenerate children, Esa. 1.4. alienated from the life of God through the ignorance that is in you, Eph. 4.18. and through your blind leaders of the blind, Priests of your own making, &c.

Uncircumcised in heart] Erroneous in judgment.

Uncircumcised in flesh] Enormous in practice.

When ye offer my bread] i. e. The fat and the blood (as it followeth) which I seem to feed upon as a man doth upon bread.

Because of all your abominations] Or, besides all your abominations mentioned, ver. 6.

Ver. 8. For yourselves] Pro vestro arbitratu, non pro mea voluntate, as best suited with your own ends, and fitted to your own humors.

Ver. 9. Shall enter into my sanctuary] See a like prohibition, 1 Tim. 3.3, 8. Tit. 1.7. Such as were the Scribes and Pharisees, the Arian Bishops, the Popish Priests, the cleri (ut vocant) dehonestamenta amongst us, till cast out.

Ver. 10. And the Levites] The Apostate Priests, that for fear or favor, have comported with idolaters; such as were the posterity of Ithamar, those time-servers in Ezra, chap. 2.61, 63. those in the books of Maccabees, Demas (if Dorotheus may be believed) Pau us Diaconus, Pendleton, Pflugius & Sidonius, Authors of the Interim in Germany &c.

They shall even bear their iniquity] i. e. Degradation, as a punishment of their iniquity.

Ver. 11. Yet they shall be Ministers in my sanctuary] Though lapsed, they shall not be altogether discarded, (see 2 King. 23.9. Neh. 13.28. ) partly for the honor of the Priesthood: but principally, for the encouragement of such as having fallen by infirmity, rise again by repentance.

Ver. 12. Because they ministered unto them before their idols] Being carried down the stream of the times, and hurried away by violent temptation, which they afterwards regretted and repented of. So did not those Popish Bishops and Priests at the coming in of Queen Elizabeth; who were therefore worthily turned out: even fourteen Bishops, six Abbots twelve Deans, as many Archdeacons, fifty Prebendaries, fifteen Presidents of Colleges, many Parsons, and other stiff Mass-Priests.

Ver. 13. And they shall not come near unto me] How great then was the love of the Lord Jesus to Peter and the rest of his Disciples after his resurrection; as in sending them that sweet message, Mark. 16.7. so in readmitting them to the work of the Ministry after so foul a revolt! Joh. 20.21, 22, 23. And doth he not the very same still for his poor sinful servants, who desire indeed to fear his name, but are oft overtaken in a fault through infirmity of the flesh? Surely, Father Traves, (said Mr. Bradford Martyr in a letter to him) I have clean forgotten God, I am all secure, idle, proud-hearted, utterly void of brotherly love: I am envious and disdain others, I am a very stark hypocrite, &c. Thus he, and much more to like purpose, in his heavenly letters.

Ver. 14. But I will make them keepers] Which was one of the meanest offices.

Ver. 15. But the Priests the sons of Zadok] Who follow their fathers footsteps, and are careful to fulfill the ministry that they have received in the Lord: to be best in the worst times as right heirs of Moses his benediction, Deut. 33.9, &c.

Saith the Lord God] Them that honor me I will honor, 1 Sam. 2.20. This is a bargain of God's own making. Hujus rei fides penes Deum tota est, we may trust to it.

Ver. 16. To my Table] i. e. To mine Altar, chap. 41.22. Mal. 1.7, 12. which as oft as they do, they receive a double pledge of the pardon of their own sins, Joh. 20.23.

Ver. 17. They shall be clothed with linen garments] As so many earthly Angels, Mat. 28.3. (See Rev. 4.4. and 7.13.) for innocence, and victory over their corruptions.

And no wool shall come upon them] No brutish and sensual lusts and practices shall be found in them. Ex brutorum lana vestes contexuntur.

Ver. 18. They shall have linen bonnets upon their heads] In token of constant subjection to God, 1 Cor. 11.

They shall have linen breeches] For honesty sake; and to admonish them to procure and provide for things honest not only in the sight of the Lord, but in the sight of men, 2 Cor. 8.21.

With anything that causeth sweat] That they may not have an ill savor, or seem to do God's work to their own trouble: the Lord loveth a cheerful giver.

Ver. 19 They shall put off their garments] See chap. 42.14.

They shall not sanctify the people with their garments] i. e. By the touch of their garments. See Exod. 29.37. & 30.29. Ezek. 46.20. To sanctify the people, in this text, is to persuade them that they are sanctified by the touch or sight of the Priestly vestments. The Monks at this day make the silly people believe, that they cannot be damned when they die, if they be buried in a Franciscans coul.

Ver. 20. Neither shall they shave their heads] What can the Popish shavelings say to this— qui ne pilum ullum viri boni habere videntur, as Cicero saith of Fannius Chaereas; noting it to be a sign of crafty malice to be shaven? And indeed it is so bald and heathenish a ceremony, that some Priests in France are ashamed of the mark: and few of them have it, that can handsomely avoid it.

Nor suffer their lock • to grow long] As women's: some heathen-Priests nourished their heir to a great length. A shag-haired Minister is an ugly sight: bushes of vanity become not such, of any men.

They shall only poll their heads] Or, round them. Certainly, saith one, the devil forg • t this text, when he raised up that reproach of Roundheads. To have hairy scalpes is the garb of God's enemies, Psal. 68.21.

Ver. 21. Neither shall any Priest drink wine] Wherein is excess, Eph. 5.18. See Levite. 10.9.

Ver. 22. Neither shall they take for their wives] Ministers of all men should be careful whom they wed, for many reasons. Hear what good counsel one Minister of mine acquaintance gave another;

Ver. 23. And they shall teach] Ministers must be able and apt to teach, 1 Tim. 3.2. Tit. 1.9. Act. 20.28.

Ver. 24. They shall stand in judgment] i. e. Stand to the right, and not stir from it: in matters of Religion especially; accounting every parcel of truth precious.

They shall keep my laws] Not observe them only, but preserve them from the violations of others.

Ver. 25. And they shall come at no dead person] Not defile their consciences with dead works.

They may defile themselves] So they keep a mean. Something they may yield to nature, nothing to impatience.

Ver. 26. And after he is cleansed] This is a new sanction in the new Temple: as Vatablus observeth.

Ver. 27. He shall offer his sin-offering] Because we do easily overshoot ourselves in things permitted.

Ver. 28. And it shall be, &c.] This that followeth, shall be their inheritance, ver. 29, 30, 31. and whatsoever they want more, shall be made up in Me.

Ver. 29. They shall eat] See on ver. 28.

Ver. 30. That he may cause the blessing] Tythe and be rich. See Mal. 3.10. with the Notes.

Ver. 31. The Priests shall not eat, &c.] They shall not be greedy of filthy lucre, nor oppressive. Popish Priests made so much gain of the dead, and so devoured widows houses under a pretence of Dirges, Trentals, Masses for the dead, &c. that there was a necessity in this Kingdom, of a statute of Mortmain, to restrain them.

CHAP. XLV.

Ver. 1. MOreover when ye shall divide by lot] As chap. 48. where we have the division of the land, and the several seats assigned to each Tribe. Here we have first provision made for the Church-service, which Christ's people are most zealous of, and do therefore allot, before any divident, a portion for the Lord's house and servants; and that very large, to prefigure the largeness of the Church of the New Testament. See Rev. 7.9, 10, &c. Here Jerome acknowledgeth himself to be in a Labyrinth: the Jews call again for their Elias: Oecolampadius comes in with his Hujus loci mysteria tacitus veneror, and thinks this part of the Prophecy such as no human understanding can fathom. Howbeit

The length shall be] See the Note on chap. 40.1.

Ver. 2. For the suburbs] Which hath its name in Hebrew from its being severed from the City, and as it were cast out of it. It is better rendered, as in the margin, void places.

Ver. 3. The length of five and twenty thousand] Here the same again is repeated, as ver. 1. and further is shown how this holy portion of ground was to be employed to the use of the Priests.

Ver. 4. And it shall be a place for their houses] Ministers should be resident upon their charges, and as incumbent, dwell near, and as it were lean over their work.

Ver. 5. For twenty chambers] i. e. For twenty rows of chambers.

Ver. 6. And ye shall appoint the possession of the City] After the Church-service settled, and the Ministry provided for. Aristotle his advice is 〈 in non-Latin alphabet 〉 first take care of divine things; that's the best policy.

It shall be for the whole house of Israel] A Rendezvous for them at festival-times.

Ver. 7. And a portion shall be for the Prince] See on chap. 44.3. Understand it of the civil Magistrate, who is Lord-Keeper of both Tables of the Law, and ought to have a special care of the Churches welfare. Here his portion is said to lie on both sides of the oblation of the holy portion: and Cant. 8.9. Magistrates are required to hem Ministers in with boards of Cedar, i. e. to provide for their security, that they may be without fear among them, as Timothy, 1 Cor. 16.10.

Ver. 8. And my Princes shall no more oppress my people] As Samuel foretold they would do, 1 Sam. 9. and accordingly they did. But in the Christian-Commonwealth it should be better, as indeed it was in the days of Constantine the Great, Valentinian and Theodosius (which three godly Emperors called themselves the Vassals of Christ) and is now (blessed be God) amongst us at this day.

Ver. 9. Let it suffice you] Be content with your double portion, your so large a lot: and that ye may be so, hear the laws that I lay upon you: remove violence and spoil, execute judgment and justice. Take away your exactions, &c. See that ye have just balances and a just Ephah. Let these things be done, or you will be quickly undone. Is it not enough to be above men, but you must needs be above mankind, as those Princes would be that would not be under the Law!

Ver. 10. Ye shall have just balances] Levite. 19 35, 36. Prov. 11.1. & 16 11. & 20.10, 23. Mic. 6.10, 11. See the Notes on those places. The Gospel-rule is, whatsoever ye would that men should do to you, do ye even so to them, Mat. 7.12. And, Let no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such; and the civil Magistrate is his Minister, a revenger, to execute wrath upon him that doeth evil either by force or fraud, Rom. 13.4.

Ver. 11. The Ephah and the Bath shall be of one measure] Of the same capacity; only the Ephah is the measure of dry things, and the Bath of moist.

Ver. 12. And the Shekel shall be twenty Gerah 's] Exod. 30.13. Lev. 27.25. Num. 3.47.

Fifteen Shekels shall be your Maneh] Or 〈 in non-Latin alphabet 〉 Mina, pound-weight.

Ver. 13. This is the oblation] After order taken that both Prince and people might have whereof to make oblations, ver. 9, 10, 11, 12. here follow laws concerning these matters also.

Ver. 14. Out of the Cor, which is an Homer] Only Cor is the Chaldee word, Homer the Hebrew.

Ver. 15. Out of the fat pastures] Those that are well watered and most fruitful. God must have the very best of the best, and that on pain of an heavy curse, Mal. 1.14.

Ver. 16. For the Prince] i. e. Upon a levy made by the Prince for that purpose. Of these oblations (prefiguring Evangelical sacrifices) the use followeth, chap. 46.4. it being first premised what the Prince should do over and above these offerings of wheat, barley, oil, and lambes.

Ver. 17. He shall prepare the sin-offering] Or he shall offer, so some render it; and apply it to Christ, so ver. 22. This Prince then is withal a Priest of the tribe of Judah. See Psal. 110 4. & Heb. 7.11, 12, &c. to the end. Heb. 8.1, 2, 3, 4, 5, 6. Non mirum quod hic haereant Judaei, here the Jews are puzzled.

Ver. 18. Thou shalt take] Thou O Prince shalt.

A young bullock] One and no more: ut unitas singularis sacrificii Christi intimaretur.

Ver. 19. And put it upon the posts] This and other ceremonies were not enjoined by the Law of Moses. The Jews cannot tell what to say to it: they will not see that old things are past, and all things become new.

Ver. 20. And so thou shalt] This also is a new injunction, see ver. 19. and very comfortable to those that sin of passion, or precipitancy. See 1 Joh. 2.1, 2.

Ver. 21. In the fourteenth day] Upon that very day (not only observed then by the Jews) was Christ our Passover sacrificed for us, 1 Cor. 5.7.

Ver. 22. Shall the Prince prepare] See ver. 17.

Ver. 23. A burnt-offering] In token of self-denial.

Ver. 24. A meat-offering] Made of meal in token of mortification, and submission to God in all things.

Ver. 25. In the feast of the seven days] i. e. Of Tabernacles, wont to be of eight days, Lev. 23.34, 35. Quam sunt nova omnia! Of Pentecost here is no mention at all.

CHAP. XLVI.

Ver. 1. THus saith the Lord God] In this chapter are set forth rations & ritus, the laws and rites that were to be observed by Prince and people in offering their sacrifices. It is the manner of performance that maketh or marreth any duty: there may be malum opus in bona materia, ill work in a good matter.

The gate of the inner court] Of the Priests court.

That looketh toward the East] That pointeth to Christ the day-spring from on high, the Sun of righteousness, who shineth sweetly upon such as rightly sanctify the Sabbath: and shall much more, when they come to rest with him in heaven.

Shall be shut the six working days] Six days shalt thou labor and do all thy work. Neither doth this binder holiness (as the Abby-lubbers pretend) but further it: 1. By preventing temptation. 2. By nourishing experience of God's bounty and providence. 3. By filling the heart with objects of heavenly thoughts. 4. By stirring up to prayer and praise, for each days mercies.

But on the Sabbath it shall be opened] That the people may see Christ in the glass of the ceremonies and call upon his name. We under the Gospel have a clearer light and free access, on Lord's-days especially, and other times of holy meetings.

Ver. 2. And shall stand by the post of the gate] Waiting at the posts of the gates of wisdom, Prov. 8.34. Constantine the Great stood up constantly at the time of God's public worship, for honor sake: So did our Edward the sixth.

Then he shall go forth] And the people come in, ver. 3. whose souls are as precious to God as his.

But the gate shall not be shut, until the evening] The gate is open till the evening; be ready therefore: when the Bridegrom is once gone in, the gate is shut, and fools excluded, Matth 25.

Ver. 3. Likewise the people of the land] The meanest of his subjects, if faithful, may have as near access to God as himself.

Ver. 4. Six lambs without blemish] This was a larger sacrifice then Moses had appointed, Num. 28.9. (Christians have more cause then Jews had to sanctify the Sabbath) as that for the New-moons, ver. 6. was lesser: See Num. 28.11. Hereby it appeareth that God was about to abrogate the Mosaical worship, and the Levitical Priesthood: Lex enim posterior derogat priori. This the Jew-doctors would fain say something to, but cannot tell what. The wit of these miscreants, reprobate concerning the faith, will better serve them to divise a thousand shifts to elude the truth, then their obstinacy will suffer them once to yield and acknowledge it.

Ver. 5. As he shall be able to give] Heb. the gift of his hand: some render it, according as it shall be given unto his hand, i. e. As God shall put into his heart to give: and here he is not tied, as in the Law, to such a proportion, but left to his Christian liberty.

Ver. 6. And in the day of the New-moon] Which pointed them to the coming of Christ, by whom all things are become new.

It shall be a young bullock] It was wont to be two: See on ver. 4.

And six lambs and a ram] To signify, saith Rabanus, that as it is necessary for us to keep the Sabbath: so it is likewise that we rely upon Christ for expiation as of our week-days sins, so also of those that we fall into even on that holy-day.

Ver. 7. An Ephah for a bullock] This was to shadow out, saith Polanus, the Communion of the Saints with Christ, and that Christ offereth and presenteth his Church with himself and in himself, to God the Father.

According as his hand shall attain unto] i. e. As he is able and willing; for God straineth upon none.

Ver. 8. He shall go in by the way of the porch] This was the Princes Privilege, that (as likewise the Priests) he might go in and go out at the same East-gate. It is fit that the Word and Sword should hold together, and that Magistrates and Ministers should be singular in holiness.

Ver. 9. Shall go out the way of the South-gate] For more easy passage sake, in such a multitude of people. But withal, to teach us many things: as 1. Not to turn our backs upon the holy Ordinances. 2. To make straight paths for our feet, Heb. 12.13. not looking back with Lot 's wife, Luke 17.32. not longing for the Onions of Egypt, as those rebels in the wilderness, but advancing forward with St. Paul, Philip. 3.13, 14. looking forth-right, Prov. 4.25. having our eye upon the mark, and making daily progress toward perfection. 3. That our memories are frail, and here we shall meet with many things that will withdraw us from thinking upon God. 4 That our life is but short; a very passage from one gate to another: where to go back ( i. e. To add anything to our lives) it is not granted; since our time is lim • ted, Job. 14.3. Acts 17.26. and we are all hastening to our long home, Eccles. 12.5. One being asked what life was? made an answer answerlesse; for he presently went his way.

Ver. 10. And the Prince in the midst of them, &c.] For example sake (Vita Principis censura est) and to see that all things be rightly carried in God's service. And although the Prince hath many weighty occasions, yet he is to be at the public Assemblies with the first, and to stay till the last.

Ver. 11. An Ephah to a bullock, and a Hin of oil] A whole Ephah, and a whole Hin, whereas in the Mosaical service there was required but a certain part only of either: Because the Jewish Church was but of a part of mankind, but the Church Christian is universal.

Ver. 12. A voluntary burnt-offering — one shall then open him the gate, &c.] Here is warrant for our week-day Lectures, a voluntary service well accepted: provided that afterwards one shut the gate, and men return to their honest labors.

Ver. 13. Thou shalt daily prepare a burnt-offering] God must be served daily and duly, not on the Sabbath-day only: See Psal. 72.15. The Papists are at their Mass every morning, and they bind much upon this text for it. They have a Proverb also, Mass and meat hindereth no man's thrift.

Ver. 14. The sixth part of an Ephah] This is also different from the Levitical Ordinance, Num. 15 & 28. Exod. 29.40. though R. Solomon here extremely troubleth himself (but to no purpose) to reconcile them.

Ver. 15. Every morning] Understand it of every evening also, as Exod. 29.38.

Ver. 16. If the Prince give a gift unto any of his sons] As Jehoshaphat did Cities to every of his sons; though they long enjoyed them not, through the barbarous cruelty of their elder-brother Jehoram. Christ, the Churches King, giveth all his children gifts of great price; such as the world can neither give nor take from them, spiritual blessings in heavenly things, and places, Ephes. 1.3. yea he bestoweth himself upon them, and is therefore called The Gift, Joh. 4.10. and The Benefit, 1 Tim. 6.2.

Ver. 17. But if he give a gift of his inheritance to one of his servants] As Alexander the Great, who going to subdue a great part of the habitable world, gave away to his servants almost all he had; and when one of his officers asked him What he would leave for himself? he said, Hope. Messiah the Prince, besides his choicest gifts to his dear children, giveth gifts unto men, even to the rebellious also, Psal. 68.18. these are common gifts, temporal favors, external privivedges: See Mat. 7.22, 23. & 25.14, 15, &c. Luke 19.12, &c. But as the servant abideth not in the house forever (as the son doth) Job. 8.35. so these gifts to servants (but for the behoof and benefit of his Sons) are but till the year of liberty, or Jubilee, till the last day at utmost, Levite. 25.10. Then shall the wicked give a dreadful account of all, with the whole world flaming about their ears.

Ver. 18. To thrust them out of their possession] Ill accidents attend such Princes, as affecting to be absolute in power, will be too resolute in will, or dissolute in life; oppressing their subjects to enrich their servants and parasites.

Ver. 19. Afterward he brought me] Here he returneth again to things sacred, viz. to show where the Priests should boil and bake.

Into the holy chambers of the Priests] These holy cells or chambers are particular Christian Churches, committed to the care of Christ's faithful Ministers, Acts 20.28. 1 Pet. 5.2.

Ver. 20. Where they shall bake the meat-offering] i. e. The Ministers shall endite or boil good matters in their hearts for the use of the people, and then their tongues shall be as the pen of a ready writer, Psal. 45.1. See there. They shall not feed their hearers with crude and indigested stuff, but such as is well boiled and baked with the fire of the holy Spirit, kindled on the harth of their own hearts: that from the heart they may speak to the heart.

To sanctify the people] As in promiscuous Communions, where all are pelmel admitted.

Ver. 21. In every corner of the Court there was a Court] And buildings in every of them for the same purpose round about, ver. 22. These served, saith Jerome, to set forth the four parts of the world, out of all which the Church is gathered by Ministers, &c. It served also, saith Another, to show that in God's House, which is his Church, there shall always be provision both for his Ministers and people. Those that have but from hand to mouth, have their bread hot, as it were, from God's hand, which is best of all.

Ver. 22. Courts joined] Or made with chimnies. Caminata, vaporaria: See on ver. 21.

Ver. 23. With boiling places] Such as the Ancients called Popinas,

Ver. 24. These are the places of them that boil] Of God's Cooks, who dress spiritual food for the use of his people: See ver. 20.

CHAP. XLVII.

Ver. 1. AFterward he brought] Christus Mystagogus me duxit. 〈 in non-Latin alphabet 〉 , Follow God whithersoever he leadeth thee: this was an ancient rule among the Heathens.

And behold waters issued out] i. e. The Gospel of grace, and the gifts of the Holy Ghost thereby conveyed into the hearts of believers, and poured out upon the world by the death of Christ, The Prophet seems to allude to those waters which by conduits were conveyed to the Altar to wash away the blood of the sacrifices, and filth of the Temple: which else would have been very offensive and noisome. See the like, Zach. 14.8. where the Eastern and Western Churches also are pointed out. See Rev. 22.1.

From under the threshold] Quod gloria Dei dudum triverat. Christ is that door, Joh. 10.7. and fountain of living water, Jer. 2.13. Isa. 12.3. & 55.1. and from the Temple at Jerusalem flowed forth the waters of saving truth to all nations; and first Eastward, not Rome-ward, though the faith of the Romans was not long after spoken of throughout the whole world, Rom. 1.8.

Ver. 2. And behold there ran out waters] As out of a Vial.

On the right side] The right side is a place of honor and defense: The doctrine of the Gospel hath the preeminence, and is maintained by the right-hand of God against all opposites.

Ver. 3. And when the man that had the line in his hand] The Man Christ Jesus, the sole Architect of his Church, and Measurer of his Gospel, and that by his Gospel, which is the line in his hand, nec solum recta, sed & regula.

He measured a thousand cubits] It was not for nothing that Plato said, 〈 in non-Latin alphabet 〉 , God is always measuring the world.

The waters were to the ankles] Grace is but a small thing at first, no more is the Gospel, Matth. 13.31, 32, 33. The Church were at first but a very few, Act. 1. that is 120, of all the great multitudes which had formerly followed Jesus: Sed vix diligitur Jesus propter Jesum: It was more for the loaves then any great love that the most followed him.

Ver. 4. Again he measured a thousand] This is a number of perfection. The Gospel is a perfect doctrine, and is able to make the man of God perfect, thoroughly furnished (or perfected) unto all good works, 2 Tim. 3.17.

The waters were to the knees] Grace grows by degrees: and the Scriptures have their shallows wherein the Lamb may wade: like as they have their profundities wherein the Elephant himself may swin. Augustine contemned the holy Scriptures at first, as neither eloquent nor deep enough for the elevation of his wit. But afterwards, when he was both a better and a wiser man, he saw his own shallowness, and admired the never-enough adored depth of God's holy Oracles.

Ver. 5 A river that could not be passed over] Representing, as the fathomlesse depth of the Scriptures (which is such as that we may well do by it, as the Romans did by a lake, the depth whereof they could not found, they dedicated it to Victory ) so the abundance of Spiritual graces in the Church, the love of Christ which passeth all knowledge, Ephes. 3.19. the over-abounding goodness of God, 1 Tim. 1.14. the superpleonasm of it, as the Apostle hath it there. Oh, (saith Chrysostom speaking of this subject) I am like a man digging in a deep spring; I stand here, and the water riseth upon me: and I stand there, and still the water riseth upon me. It is indeed a sea that hath neither bank nor bottom.

Ver. 6. Son of man, hast thou seen this?] And art thou soundly sensible thereof? it is very fit thou shouldest; that God may have the glory of his great goodness and power in propagating the Gospel, and bringing forward the work of his grace in the hearts of his people, maugre the malice of earth and of hell. The Reformation wrought in Germany from how small beginnings grew it? The establishing of that amongst us (how imperfect soever) to be done by so weak and simple means, yea by casual and cross means against the force of so potent and politick an adversary: this is to be looked upon as a just miracle.

To the brink of the river] Where my work was to stand and cry O the depth! O how great things hath God prepared for those that fear him! O the joy! the joy! eye hath not seen, nor ear heard, &c.

Ver. 7. Behold at the bank of the river were very many trees] These were trees of righteousness, fruitful Christians. See Psal. 1.3. & 92.12. Isa. 44.3, 4, 5. & 55.11, 12, 13. Jer. 17.8. Rev. 22.2. where and elsewhere it is easy to observe that John the Divine borroweth the elegancies and flowers of this and other Prophets, in his description of the Church Christian.

Ver. 8. These waters issue out toward the East country] In Galilaeam anteriorem. See Acts 9.31. The Churches in Galilee walking in the fear of the Lord and comforts of the holy Ghost, were multiplied.

And go down into the desert] Or, plain, i. e. into the plains of Moab, Num. 22.1. The Gospel worketh upon the worst, even to a transmentation.

And go into the sea] The dead sea. The law of the Spirit of life which is in Christ Jesus, freeth men from the law of sin and of death, Rom. 8.2.

The waters shall be healed] i. e. Made wholesome and useful: so great a cure is done upon corrupt nature by the grace of the Gospel. He who was before vitiorum vorago, lacus libidinum, mare sceleribus amarum ac mortuum, a lake of lusts, a guzzle of vices, a dead sea of wickedness and wretchedness, shall by a strange change become a pleasant river, pure, clear, sweet, and savoury; beset not with such mock-fruit as the banks of the dead sea are said to be, but with trees richly laden with the choicest fruits; as was to be seen in the penitent thief, who as soon as Gospelized and converted, bestirred him and bore abundance of fruit in a very little space.

Ver. 9. Whithersoever the river shall come, shall live] Not die immediately, as they used to do in the dead sea; so bituminous and sulphurous were the waters thereof: but live the life of grace here, and of glory in heaven. See Zach. 14.8. Acts 5.20.

And there shall be a very great multitude of fish] i. e. Of Christians. See Mat. 4.19. with the Note. Christ himself from the initial Greek letters of his names and title, was by some of the ancients called 〈 in non-Latin alphabet 〉 a fish.

And everything shall live whither the river cometh] The Gospel is the true Aqua-vitae, the true aurum potabile, the true Physic for the soul; as one said once concerning the Library at Alexandria.

Ver. 10. The fishers shall stand upon it] Upon the dead sea, where formerly they had little enough to do. This sea is the wide world dead in sins and trespasses, Eph. 2.1. These fishers are Christ's Apostles and Ministers, who are called fishers of men, Mat. 4.19. and their preaching compared to fishing, Mat. 13.47. they fish with various success, as did Peter, Luk. 5.5. but may enclose a great multitude as he did, Acts 2.3. and as Farellus who gained five Cities to Christ; who brought them to hand by whole shoales.

From Engedi] Called also Hazazon-Tamar, 2 Chron. 20.2. that is the City of Palms, where grew the best balsam in the world, though it were near to the dead sea.

Even unto Eneglaim] Which is likewise a place adjacent to the dead sea, where Jordan falleth into it, as Jerome testifieth.

They shall be a place to spread forth nets] Dr. Preston being asked why he preached so plainly, and did so much dilate his sermons, being of such abilities? answered, he was a fisherman. Now such if they should wind up their net, and so cast it into the sea, they should catch nothing: but when they spread the net, they catch the fish; I spread my net, because I would catch souls, said he; and indeed he had a very happy hand at it.

The fish shall be according to their kinds] The sea, they say, hath as many kinds of living creatures as the earth hath. There is that Leviathan, and there are creeping things innumerable, Psal. 105.

Ver. 11. But the miry places thereof, and the marishes shall not be healed] Sensual souls are seldom wrought upon by the word. Behemoth (the devil) lieth in those fenns and quagmires, Job 40 21. they are void of the Spirit, Jude 18 19. they say unto God Depart from us, we had rather dance to the Timbrel and Harp, Job 21.11. whoredom and wine, and new wine take away their hearts, Hos. 4.11. he who had married a wife (or rather was married to her) sent word flat and plain he could not come: others excused themselves more mannerly, Mat. 22. such persons choose to remain in the sordes of their sins, and so are miserable by their own election.

They shall be given to salt] Delivered up to strong delusions, 1 Thes. 2.15, 16. vile affections, Rom. 1.26. just damnation, Rev. 22.11.

Ver. 12. Shall grow all trees for meat] Arbores esibiles: these are 〈 in non-Latin alphabet 〉 useful Christians, such as whose lips are feeding, and their tongues trees of life, Prov. 11.30, & 15.4. See the Notes there.

Whose leaf shall not fade] They will not fail to make a bold and wise profession of the truth. See on Psal. 1.3. Jer. 17.8.

Neither shall the fruit thereof be consumed] But as the Lemmon-tree, which ever and anon sendeth new fruits as soon as the former are fallen down with ripeness. Or as the Egyptian fig-tree, which yieldeth fruit seven times a year, saith Solinus; and if you pull off one fig, another groweth up presently in the place thereof.

Because their waters they issued out of the sanctuary] Hence their so great fruitfulness, viz. from the divine influence, Hos. 14.8. the Word and Spirit going together, Esa. 59.21. hence it is that the Saints are neither barren nor unfruitful, 2 Pet. 1.8.

And the leaf thereof for medicine] God's people, by their holy profession of religion, do much good to many souls: as did diverse of the Martyrs and Confessors. Lucianus an ancient Martyr persuaded many Gentiles to the Christian faith by his grave countenance and modest disposition: insomuch that Maximinus that persecuting Emperor durst not look him in the face, for fear he should turn Christian. And so Beda telleth us of one Alban, who receiving a poor persecuted Christian into his house, and seeing his holy devotion and sweet carriage, was so much affected with the same, as that he became an earnest professor of the faith, and in the end a glorious Martyr for the faith. The like is recorded of Bradford, Bucer, and others.

Ver. 13. This shall be the border] Here the Prophet returneth again to the dividing of the land, begun chap. 45.1, 2, &c. having hitherto interposed many most memorable matters, and of great use to the Church.

Joseph shall have two portions] He had so by his fathers will, and for his two sons, adopted by his father.

Ver. 14. And ye shall inherit one as well as another] Spiritual blessings are divided in solidum amongst the community of God's people: they all partake of one and the same saving grace of God, righteousness of Christ and eternal life, though there are several degrees of grace and of glory. See Gal. 3.26, 27, 28, 29. All God's Sons are heirs, heirs of God, and coheirs with Christ, Rom. 8.17.

Ver. 15. And this shall be the border of the land] i. e. Of the Christian Church: the borders whereof are here set forth as far larger then those of the land of Canaan ever were.

From the great sea] The Mediterranean sea.

The way of Hethlon] From one end of the Kingdom of Damascus to another.

Ver. 16. Hamath, Berothah, Sibraim] Towns of Arabia deserta. All this is to set forth the amplitude of the Christian Church spread far and near upon the face of the whole earth; and therefore rightly called Catholic. Roman-Catholic is contradictio in adjecto; for it is, a particular-universal.

Ver. 17. And the border from the sea shoil be Hazar-Enan] Forasmuch as the borders in this description of the land are set to be such as never were in the Israelites possession, the Jew-doctors are, will they nill they, forced to confess that the land of Israel in the world to come shall be larger then ever it had been. Now Heb. 2.5. Gospel-times are called the world to come.

Ver. 18. From Hauran] A town of Arabia deserta (Ptolemy calleth it Aurana ) but Felix in this, that it is taken into the Church.

Ver. 19. From Tamar] Hazazon-Tamar which was near the sea of Sodom, v. 10.

In Kadesh] Not in Rephidim, Ezod. 17.7.

Ver. 20 Till a man come over against Hamath] To that place of the great sea, from which lieth a straight way from Hamath East-ward.

Ver. 21. So shall ye divide] Epilogus est. There is one and the same inheritance of the Saints in light.

Ver. 22. An inheritance unto you, and to the strangers that sojourn among you] What can the spiteful Jews say to this? who stick not to say that rather then the bastard Gentiles (so they call Christians ) should share with them in their Messiah, they would crucify him a hundred times over and over. Under the Old Testament, though strangers lived with the children of Israel, yet they had no inheritance with them at any time, as now they are appointed to have.

Ver. 23. See on ver. 22.

CHAP. XLVIII.

Ver. 1. NOw these are the names of the tribes] Who are in this chapter assigned their several seats, and the land divided amongst them: but this division is much different from that of old, which was a plain prediction of a perfect and total abrogation of the Mosaical polity and Levitical worship; together with a new state of the Church of God after the coming of Jesus Christ.

To the coast of the way of Hethlon] Chap. 47.15, 16, 17. Judea was not, say Geographers, above 200 miles long, and 50 miles broad: But R. Kimchi here noteth that the Talmudists affirm that the possession of Israel shall extend unto the utmost coasts of the earth: id quod ex spiritu dictum existima: This was well and truly spoken, though they understood not what they spake; as dreaming only of an earthly Kingdom. But as elsewhere, so here, the land of Canaan is put for the whole world, whereof all true believers are heirs together with faithful Abraham, Rom. 4. whether they be Jews or Gentiles. Christ's Kingdom runs to the end of the earth, Psal. 28. & 72.8.

A portion for Dan] This tribe which was (for their shameful revolt from the true religion, Judge. 18.) cut out of the roll, as it were, 1 Chron. 7. & Rev. 7. is here reckoned first of those who had partem & sortem, part and lot amongst God's people. So true is that of our Savior, Many that are first shall be last, and the last shall be first, Mat. 19.30. & 20.1. Judge not therefore according to the appearance, &c. Repent and God will reaccept. The sable of Antichrist to come of this tribe, is long since exploded.

Ver. 2. From the East side to the West] The longitude is described, not the latitude: for why? Christ's Kingdom is limitless, and his dominion without dimension.

Ver. 3. A portion for Naphthali] There are many portions of inheritance in Christ's Kingdom: there are also in heaven many mansions, Joh. 14.2. all which shall be divided among the Elect.

Ver. 4. A portion for Manasseh] Which they do not of their own accord, and as they see good, seize upon: but take their share set them out of the divine sentence.

Ver. 5. A portion for Ephraim] An equal portion with his elder brother Manasseh. In Christ's Kingdom all is of grace, nothing of merit.

Ver. 6. And by the border of Ephraim] There is a continuity and conjunction of all the portions; to set forth the communion that is betwixt the Saints: a sweet mercy, a heaven aforehand.

Ver. 7. A portion for Judah] Who is set next to the sanctified oblation of the Lord, wherein were the portions of the Priests, Levites, City and Prince. He must be a Jew inwardly, a confessor and witness of the truth, who shall have part and portion in the privileges of God's people.

Ver. 8. Shall be the offering] Whereof see chap. 45.1, 2, 3, &c.

Of 25000. reeds] Which being exactly cast up, saith one, come to 45. miles, and therefore cannot be meant of any City to be built by the Jews again after their return from Babylon, but must be understood of the Church under the Gospel.

Ver. 9. Unto the Lord] As distinguishing it from other oblations: here stood the Sanctuary.

Ver. 10. And for them even for the Priests] No mention is here made of Cities of refuge, as of old; for they shall not hurt nor destroy in all God's holy mountain: but the earth shall be full of the knowledge of the Lord as the waters cover the sea, Esa. 11.9.

Ver. 11. Of the sons of Zadok] See chap. 44.15, 16, &c.

Which went not astray] To be faithful with God in a common defection, is a singular praise. See my Righteous man's Recompense, pag. 695.

Ver. 12. And this oblation of the land] Ministers of God's Word may lawfully take maintenance of the Church, 1 Cor. 9.

Ver. 13. The Levites shall have] But after the Priests. There are degrees of officers in the Church, and good order must be well observed there.

Five and twenty thousand in length] These several portions set together make up a perfect square: which serveth well to set forth the beauty and firmity of the Church of Christ.

Ver. 14. And they shall not sell of it] This law is here occasionally, and by the way inserted. It seemeth to hold forth, that lands given to the Ministers of Christ under the New Testament, may never be again taken away or put to any other use, but to their maintenance forever. See Mr. Clerks Mirrour, chap. of Sacrilege.

The first-fruits of the land] i. e. This part thus consecrated to God, as the first-fruits of the earth were.

Ver. 15. Shall be a profane place] i. e. A common place: and so all Israel were profane in a sense, sc. as compared to the Priests and Levites, those consecrated persons. Symmachus and Theodotion reader it 〈 in non-Latin alphabet 〉 . See Deut. 20.6.

And the City shall be in the midst thereof] Ten miles at least distant from the Temple; some say many more: to show, say they, what a long way he must go, that would attain to eternal life: he must get above the world howsoever, who would serve God acceptably.

Ver. 16. And these shall be measures thereof] This representation is merely figurative and mystical: showing us how specious and spacious the Church of Christ is.

Ver. 17. And the suburbs of the City] These were much larger then the suburbs of the Temple, as may be observed by comparing, chap. 40. See chap. 45.2.

Ver. 18. For food to them that serve the City] To all the Citizens; who all are to turn servitours to their fellow-brethren that come to the public meetings, to serve one another in love: which they that do, shall not lose their reward; but verily they shall be fed.

Ver. 19. Shall serve it out of all the tribes] i. e. At the common charge; and by a general contribution.

Ver. 20. Ye shall offer the holy oblation four square] See on ver. 13. All our dealings must be square: or else we are not of the holy portion, of the new Jerusalem, Rev. 21.16.

Ver. 21. And the residue shall be for the Prince] His occasions are many, and therefore his proportion is very large: yet must he not be Regni dilapidator, the Waster of the Kingdom by his profuseness, as our Henry the third was called, whereby he became ill beloved of his people.

Ver. 22. Being in the midst of that which is the Princes] The Prince was taught by this position of his portion, to have an equal care of Church and State.

Ver. 23. Benjamin shall have a portion] The division of the land as it ended with Judah's portion in speaking of the seven former tribes, ver. 8. so here it beginneth with Benjamins, in speaking of the five following.

Ver. 24, 25, 26, 27.] See the Notes on ver. 2, 3, 4, 5, 6, 7.

Ver. 28. Even from Tamar] Not Jericho, but Palmira, called afterwards Adrianople of the Emperor Adrian, who rebuilt and beautified it.

And to the river] The river of Egypt called Sihor, Josh. 13.3.

Ver. 29. This is the land] This is the Epilogue of the whole chapter, as to the greatness of the holy City. It remaineth only to touch at the situation and measures thereof, the gates also and the Ministers, together with their use and maintenance, the elegancy (lastly) and perpetuity of the City.

For inheritance] Not from the brook, as Tremellius mis-translateth it.

Ver. 30. And these are the goings out of the City] That is the utmost bounds, as Rabbi Solomon glosseth.

Ver. 31. And the gates of the City] Through which all the Israel of God, both Jews and Gentiles from all parts, Qua data porta, ruunt, do enter into the Church of Christ; flowing and flocking thereto, as waters do to the sea, and as the doves to their windows.

Three gates Northward] Twelve in all: the reason whereof, see in the Note on Rev. 21.13.

One gate of Levi] Who though he had no lot in the land, yet he had a gate into the City, as Vatablus here noteth.

Ver. 32. Four thousand and five hundred] And the like on each side; of all which are made up fifty and four miles at the least: so large is the City of God: Nineveh was nothing to it, no more is Alcair, Scandereon, or Cambalu, the Metropolis of Tartary, which yet is said to be twenty eight miles about.

Ver. 33. One gate of Simeon] Here all along the tribes are reckoned, not as they were before in this Chapter, but as they are set down in Numbers, at the marching of the Tabernacle in the midst of them; saving that whole Joseph hath here but one gate, and Levi is taken into the number of the twelve tribes. And forasmuch as it entereth not into the heart of man what God hath prepared for them that love him, and since this City is a type of heavens happiness, which is fitter to be believed then possible to be expressed, therefore I am the less troubled, saith good Oecolampadius here, that I understand no more of this surmounting matter.

Ver. 34. At the West-side, &c.] See on ver. 32, 33.

Ver. 35. It was round about eighteen thousand measures] See on ver. 32. and on Rev. 21.16.

The Lord is there] Jehovah-shammah: this is the true Churches name, and the true Christians happiness; such as no good can match, no evil overmatch, viz. that wheresoever he is there God is, and therefore there heaven is: like as where the King is, there his Court is: this very name implies God's everlasting being with his Church, according to those precious texts of Scripture, every syllable whereof dropeth myrrh and mercy, Lev. 26.11, 12. Mat. 18.20. & 28.20. Joh. 14.23. 1 Cor. 15.28. Rev. 7.14. &c & 21.3, 4, 5. & 22.3, 4, 5, 6. This is the truth of that, which the Temple whilst it stood as a type or figure did represent, This is my rest forever; here will I dwell, Psal. 132.14. God will not forsake his Church as he did the Synagogue, but have it up to heaven to him, Rev. 21. where are crowns, scepters, Kingdoms, beatifical visions, unutterable exstasies, sweetest varieties, felicities, eternities; and all because Jehovah shammah, the Lord is there: to him be glory and praise everlasting. Amen. So be it.

CHAP. I.

Ver. 1. IN the third year of the reign of Jehoiakim] That wicked King, who killed the Prophet Uriah, Jer. 26. cut Jeremia 's Prophecy with a knife, and cast it into the fire, Jer. 36. was a gross Idolater, 2 Chron. 36.8. and therefore justly suffered.

Came Nebucahdnezzar] Surnamed Magnus, son to Nebuchadnezzar surnanamed Priscus. See 2 King. 24.1, 2. 2 Chron. 36.8. with the Notes.

Ver. 2. And the Lord gave Jehoiakim] Because the affliction by Pharaoh (being but a money-matter) had not a kindly effect, 2 King. 23.35. a heavier is now sent. For as one cloud followeth at the heels of another, so doth one Judgment of God upon another till Repentance, as the Sun, do interpose, and cause it to clear up.

With part of the vessels] Not all as yet, by a sweet Providence, and for an instance of God's Patience.

Which he carried into the land of Shinar] Or Babylonia, Gen. 11.2. a part of the Garden of Eden, as most Geographers think, but now the seat of Satan, as Rev. 2.13.

To the house of his god] Jupiter Belus: See on Isa. 46.1.

Ver. 3. And the King spake unto Ashpenaz] Which signifieth in the Chaldee tongue, the chief chider, or Controler of the Kings house: as Ctesias useth Ashpamithres for chief-Priests. To this great officer the King commendeth the care of his School.

And of the Kings seed, and of the Princes] As having been better bred, and so more hopeful. Here Nebuchadnezzar minding nothing but the glory of his Court by these noble waiters, unwittingly maketh way for the Churches comfort.

Ver. 4. Children in whom was no blemish] Such as were Joseph, David, Artaxerxes Longimanus, Germanicus, and others, in whom beauty proved to be the flower of virtue, as Chrysippus called it. Of Galba the Emperor One said, that his good wit dwelt in an ill house, like an excellent instrument in a bad case: whereas Vatinius the Roman was not more misshapen in body then in mind. The Heathens also advise us to beware of those whom Nature hath set a mark upon.

And skillful in all wisdom] i. e. Ingenious and industrious, apt and able to receive, and improve instruction. Tacitus telleth us, that in the times of Vespatian and Domitian, the children of the British Nobles were so witty and well-bred, that the Romans infinitely admired them, for the debonnairenesse of their natures, preferring the wits of the Britain's, before the study of the Gauls. And they are called Angli quasi Angeli, said Gregory the Great, concerning the English boys presented to him.

And such as had ability in them] Daniel and his three friends are thought by some to have been bred under the Prophet Jeremy, and to have begun to Prophecy some years before Ezekiel.

To stand in the Kings Palace] i. e. To do him service. This is that which learned men should aim at in their studies: viz. to lay forth themselves for the public g • od. Paulùm sepultae distat inertiae Celata virtus.

And whom they might teach the learning] Heb. the Book, that is, the Art of Grammar, say some: But why not other Arts also learned by books, those mutemasters? yet not so well (the Mathematickes especially) without a Teacher. Joseph Scaliger who was 〈 in non-Latin alphabet 〉 , self-taught, and yet proved so great a scholar, is by One called daemonium hominis, & miraculum naturae, more then a man, even a very miracle.

And the tongue of the Chaldee] Which was not therefore the same with the Hebrew, but a different dialect, or daughter of it. The most ancient tongue was the Hebrew, preserved in Hebers family. The Hebrews and Chaldees had one common Ancestour, viz. Arphaxad: and Abraham, being born in Chaldea, could speak both Languages: but so could not Daniel and his fellows, till they were taught. Good letters and languages are to be taught in Schools and Universities; Hebrew, Greek, and Latin especially, the dignity and study whereof Christ would have to be ever kept a foot in his Church, as appeareth by that inscription (not without a Providence) set upon his cross in those three tongues, Joh. 19.19, 20.

Ver. 5. And the King appointed them a daily provision] A competent and comfortable subsistence and maintenance: such as whereof, in time past, those Abbylubbers had too much: and now Universities and Schools of learning have too little; but far less should have, might some brain-sick Sectaries be heard: such as was that Weigelius who said, that in no University in the world was Christ to be found: and that Christ would not have his Gospel to be preached by devils, and therefore not by Academikes; with a great deal more of such paltry stuff, vented by that illiterate widgin.

So nourishing them three years] Those that stay over-long in the Universities (standing there till they are sour again, and preaching only now and then, to air their great learning) shall have the rust and canker of their abilities to be a swift witness against them at that great day.

Ver. 6. Now among these were of the children of Judah, Daniel] Who had not his name for naught, as we say, but by a providence: It signifieth God is my Judge, and so indeed he was throughout his whole life, but especially when they cast him into the Lions den, chap, 16. David had also a son of the same name, and that by Abigail, 2 Sam. 3.3. with 1 Chron. 3.1. in remembrance haply of the right that God had done him upon the churl Nabal, 1 Sam. 25.39.

Hananiah, Mishael and Azariah] Good names all, and good men all, yet wrapped up, with the rest, in a common calamity, but for excellent ends, as it afterwards appeared. Meanwhile, God much sweetened the affliction to these four, by their mutual society.

Ver. 7. Unto whom the Prince of the Eunuchs gave names] Not without the command of the king, chap. 5.12. as desirous to naturalize them, and by changing their right names (which had the names of God in them, El and Jah ) to make them forget their religion; but that was better rooted, then to be so easily razed out, though these new names were shrewd temptations to Apostasy and Idolatry: as being compounded of the names of the Babylonish gods, and means to make them honorable among the Chaldeans.

Ver. 8. But Daniel purposed in his heart] The change of his name (though he utterly disliked, yet) he could not help: but to show that he was still of the same religion, though he were but a child of twelve years old or thereabouts, yet he purposeth (first, and then performeth it) to keep himself pure and free from Heathenish defilements. What if the vessels of the Temple (by being brough into the treasure-house of Nebuchadnezzar 's god) were defiled, yet these elect vessels would not. So the Primitive Christians chose rather to be thrown to Lions without, then left to lusts within. Yea I had rather be cast pure and innocent into hell, saith an Ancient, then go to heaven, being polluted with the filth of sin. Daniel 's greatest care is, ne contra legem Dei & conscientiam impuretur, lest he should be defiled in the least: fall back, fall edge, as they say, he is fully resolved against that. So the Prince of Conly when, at the Parisian Massacre, he was put to his choice by the French King, whether to go to Mass, to suffer death, or to endure perpetual imprisonment? answered, As for the first, by the grace of God, I will never do it: And for the two last, I humbly submit to his Majesty: let him do with me what he pleaseth.

That he would not defile himself with the portion of the Kings meat] That which Scaliger saith of Matthew Beroaldus, Vir doctus, &, quod familiam ducit, pius, that he was a learned man; but (that which was his chief commendation) he was also a godly man, may be better said of the Prophet Daniel. Godly he was betimes, and of a child, as was also his Master Jeremy (in whose works he was well read, Dan. 9.2.) Samuel, Timothy, Athanasius, Beza who (amongst many other things) blessed God chiefly for this in his last will and Testament, that at the age of sixteen years, He had called him to the knowledge of the truth. Daniel had this happiness at twelve or thirteen: neither was he like rath-ripe fruit that are soon rotten ( Hermogenes was old in his childhood, and a child in his old age) but although he lived 110 years, as Isidor reckoneth, some say 130, yet he was best at last, and may very well pass for a Martyr, though he came again safe out of the Lions den, like as John the Evangelist also did out of the caldron of scalding oil, wherein he was cast by the command of Domitian, in contempt of Christianity. Daniel 's piety appeareth in this, that he maketh conscience of smaller evils also, such as most men in his case would never have boggled at. He would not defile himself with the portion of the Kings meat: he scrupled the eating of it, and why? 1. Because it was often such as was forbidden by the Law of God, Levite. 11. Deut. 14. 2. Because it was so used, as would defile him and his fellows, against the Word of God: for the Heathens (to the shame of many Christians) had their Grace afore meat, as it were, consecrating their dishes to their Idols before they tasted of them, Dan. 5.4. 1 Cor. 8.10. 3. They could not do it without offense to their weaker brethren, with whom they chose rather to sympathize in their adversity, then to live in excess, and fullness, Amos 6.6. 4. They well perceived that the Kings Love and provisions were not single and sincere, but that he meant his own profit, to assure himself the better of the land of Judah, and that they might forget their Religion. Lastly, They know that intemperance was the mother of many mischiefs, as in Adam, Esan, the rich glutton, &c. That's a memorable story that is recorded by William Schickard concerning eleven Jew doctors, whom the Heathen King of Pirgandy having in his power, put them to this hard choice, either to eat swine's-flesh, or to drink wine that had been consecrated to idols, or to lie with certain harlots. They chose rather to drink the wine then to do either of the other two. But when they had drunk wine liberally, they were easily drawn to do the other two things also. Any one of these five reasons had been of force enough to prevail with Daniel and the other three to forbear. They knew well that the least hair casteth its shadow: a barley-corn laid on the sight of the eye will keep out the light of the Sun, as a mountain. The eye of the soul that will see God, must be kept very clear, Matth. 5.8, &c.

Therefore he requested] Modstly and prudently he propounded it, non convitiando, sed supplicando, and petitioneth for liberty of conscience, confessing his religion.

Ver. 9. Now God had brought Daniel into favor] God is never wanting to the truly conscientious: let them choose rather to offend all the world then to do things sinful, and they shall be sure of good success. The Prince of the Eunuchs durst not yield to Daniel 's request, but he connived at the Sewards yieldance.

Ver. 10. I fear my Lord the King] This made him stand off as he did, in pretence at least. Tertullian taxeth the Heathens for this, quod majore formidine Caesarem observarent quam ipsum de Olympo Jovem, that they feared Caesar more then they did their greatest god Jupiter. But he who truly feareth God, needeth not fear any else.

Ver. 11. Then said Daniel to Melzar] Or, to the Steward, alimentator, the Purveyour for the Pages of honor. The Prince of the Eunuchs might haply give him an hint to go to this Melzar, who might do it with less danger.

Ver. 12. Prove thy servants I beseech thee ten days] All good means must be used for the keeping of a good conscience: and then God must be trusted for the issue. But did not Daniel herein tempt God? No: for besides that he had a word, 1. Of precept, Deut. 14. And 2. Of Promise, Exod. 23.25. ex arcana revelatione certior factus est, it might be revealed unto him, that no inconvenience should follow upon this course.

And let them give pulse to eat, and water to drink] Poor fare for Noble-men's sons, but such as they were well apaid of. Nature is contented with a little, Grace with less. The sobriety of Democritus and Demosthenes is much celebrated among the Heathen. But what saith Austin? Omnis vita infidelium peccatum est, & nihil bonum sine summo Bono. Whatsoever is not of faith is sin, &c. Daniel 's sobriety was of another nature, of a better alloy. Papists crack much of their abstinence from certain meats and drinks at certain times. But Daniel 's and Papists Fasts agree as harp and harrow. See my Common-place of Abstinence.

Ver. 13. Then let our countenances be looked upon] See the Note on ver. 12.

And as thou seest, deal with thy servants] Thus humbly they bespeak the Butler, or Purveyour, though themselves were nobly descended. God had made them Captives, and they now carry their sails accordingly.

Ver. 14. So he consented to them in this matter] This had been well done, if done for God's sake; but it was nothinglesse: he had a hawks eye herein to his own profit: he favored them because he meant to finger something from them. These four made a mess.

Ver. 15. Their countenances appeared fairer] They had both better health (for Tenuis mensa sanitatis mater, saith Chrysostom, Spare diet is very healthful) and their good conscience or merry heart was a continual feast to them. They had also God's blessing upon their courser fair: and this was the main matter that made the difference.

Ver. 16. Thus Melzar took away] See on ver. 14.

And gave them pulse] This slender diet was some help to their studies: for loaden bellies make leaden wits, saith the Greek Senary: and Pinguis venter macra men's, saith Jerome, a fat belly maketh a lean mind. A body farced with delicious meats and drinks, unfitteth a man for divine contemplation.

Ver. 17. As for these four children, God gave them knowledge and skill in all learning] Both natural and supernatural. In the Art of Grammar, saith Symmachus: in every book saith the Latin Interpreter. There was potus ex fonte, fletus in prece, somnus in codice, as Ambrose speaketh, they drank Adams-ale, prayed with tears, slept with a book in their hands. Whether they read the curious books of the Magicians (fitter to be burnt, Acts 19.19.) is another question. Osiander thinketh that their Chaldean Tutours would have obtruded upon them such kind of learning also: but, as they abstained from the Kings meat, so they did, likely, from such corrupt and unlawful arts. Other commendable learning they looked into, as did also Moses, Solomon, Paul, &c. But what meant Pope Paul the second to condemn all learned Artists for heretics: and to tell his Romans that it was learning enough for a man to be able to read and write? Nebuchadnezzar was of another mind, and Daniel and his fellows went further then so. Learning hath no enemy but Ignorance.

In all visions and dreams] i. e. In all kind of Prophecy. See Num. 12.6.

Ver. 18. Now at the end of the days] i. e. After three years time of studying. See on ver. 5. Account is to be exacted of time, and profiting. Pliny said to his Nephew, when he saw him walk out some hours without studying, Poteras has horas non perdere, you might have spent these hours better. Ignatius when he heard a clock strike, would say, Here's one hour more now past, that I have to answer for. Archbishop Ussier on his death-bed beg'd hard of God to pardon his Omissions, who yet was never known to omit an hour, but ever employed in his Masters business, reading, writing, preaching, resolving doubts, &c.

Ver. 19. And the King communed with them] It seems he was himself a learned King, able to pose them, and put them toit. So was Alexander the Great, Ptolemy Philadelph, Julius Caesar, Constantine the Great, Charles the Great, Alphonsus of Aragon, our Henry the first, surnamed Beauclerk, and King James, who was able to confer learnedly with any man in his faculty. Alphonsus was wont to say, that an unlearned King was but a crowned Ass; and that he would not be without that little learning he had, for all that he was worth besides.

And among them all was found none like Daniel, Hananiah, M • shael and Azariah] That which Patricius saith of the son of Juba King of Namidia, taken captive by Julius Caesar, may fitly be applied to these four noble captives, Quicquid nobilitatis fortuna eripuerat, id longe accumulatius ei restituerat bonarum artium disciplixa, what luster soever they had lost by their captivity, was abundantly made up and restored by their excellent learning.

Therefore stood they before the King] Who had no sooner proved them, but he highly approved them. O Hortensii admodum adolescentu ingenium, ut Phidiae signum simul aspectum & probatum est: So Daniel's and the rest; neither need we wonder; since, beside all other helps, they were taught of God.

Ver. 20. And in all matters of wisdom] God will honor them that honor him: his gifts and graces he giveth to pure souls, and according to their study of purity, as to Daniel chiefly.

He found them ten times better] Masters of knowledge, skilled usque ad apices literarum, and therefore highly favored by the King, who was himself a great Philosopher. Daniel was a Leviathan of learning both divine, and human, as one saith of Archbishop Ussier, Unicum istius aetatis miraculum & Musarum delicium, as Erasmus saith of Alciat, the Miracle of his age, and the Muses darling: one that better deserved, for his learning, to be called Magnus then ever Albertus did. The perfection even of human Arts is to be found in the Church: see my common place of A • ts.

Ver. 21. And Daniel continued, &c.] And afterwards also, though shrewdly lifted at under Darius, chap. 6.4. and in the third year of Cyrus he was overborn by the Counselors hired to hinder the building of the Temple, whom he could not withstand, and therefore kept an extraordinary fast, Ezra 4.5. with Dan. 10.3, 4.

CHAP. II.

Ver. 1. ANd in the second year] Of Daniel's advancement, chap. 1.19, 20. Or as Josephus hath it, post annum secundum Aegyptiacae vastitatis, in the second year after that Nebuchadnezzar had subdued Egypt, and other Countries, and so established his Monarchy: whereupon likely was begun a new computation of the years of his reign.

Nebuchadnezzar dreamed dreams] All was but one dream, but of many and weighty matters.

Wherewith his spirit was troubled] God can easily trouble the troublers of his Israel, and make the ringleader of their bondage the Trumpeter of their Trophy, even nomen illud prolixum & terrificum, Nebuchadnezzar.

Ver. 2. Then the King commanded to call the Magicians] These had Cham for their founder, saith Pintus: but who can tell that? Daniel haply was forgotten by Nebuchadnezzar, as David had sometime been by Saul, 1 Sam. 17.55, 56. A sweet Providence it was that he was not called among the Magicians: God will not have his matched or mingled with wicked ones.

Ver. 3. I have dreamed a dream] His thoughts had been occupied, belike, about the issue of his Kingdoms, and thereupon he had a divine vision. He that is moderately careful about the affairs of his lawful calling, shall not be destitute of divine direction.

And my spirit was troubled] Heb. Troubled itself. Jesus also troubled himself, but without sin, Joh. 11.33. See the Note there.

Ver. 4. Then spake the Chaldeans to the King in Syriac] i. e. In Chaldee (whence there is here no Chaldee Paraphrase) or else if the Syriac were then a distinct tongue from the Chaldee, as now it is, it was, belike, their learned language: as now the Arabic is among the Turks.

O King live forever] In this most officious salutation they flatter him, (say some) or aver the immortality of the soul (as others) or wish him a long life, as also Daniel doth afterwards.

And we will show the interpretation] Impostors are great braggers: but as the Peacock in setting up his tail showeth his Posteriors, so do these get to themselves shame.

Ver. 5. The thing is gone from me] He had dreamt of Monarchies, and now forgotten his dream. He might have hereby learned that Kingdoms are but phantasmata, ludicra, empty bubbles, pleasant follies, children and tales of fancy, &c. The fashion of this world passeth away, 1 Cor. 7.31. surely every man walketh in a vain shadow, Psal. 39.6.

Ye shall be cut in pieces] Practisers of unjust flatteries do oft meet with unjust frowns.

Ver. 6. Ye shall receive of me gifts and reward] This was that they gaped after (but missed of) and therefore out of envy called not Daniel and his companions (as some think) lest they should share with them.

And great honor] Great learning deserveth great honor. Aeneas Sylvius was wont to say that popular men should esteem it as silver, Noblemen as gold, Princes prize it as pearls.

Ver. 7. They answered again and said, Let the King, &c.] Thus these proud boasters vaunt of a false gift, and become like clouds without rain, as Solomon hath it, Prov. 25.14. See ver. 4.

Ver. 8. I know of certainty] There's no halting afore a cripple: Politicians can sound the depth of one another, Dan. 11.27.

That ye would gain the time] Chaldee. buy or redeem it, that is make your advantage of it, to evade the danger. And indeed if these sorcerers could have gained longer time, much might have been done: for either the King might have died, or been employed in war, or pacified by the mediation of friends, &c. Time oft cooleth the rage of hasty men, as 1 Sam. 25.33. How Hubere de Burgo Earl of Kent escaped the Kings wrath by a little respite, see Godwins catalogue of Bish. p. 193.

Ver. 9. There is but one decree for you] But that was a very tyrannical and bloody one. It is dangerous to affront great men, though in a just cause, Eccles. 10.4.

Till the time be changed] The Latin hath it, till there be another state of things: See on ver. 8.

Tell me the dream, and I shall know that ye can show me the interpretation thereof] If you cannot tell it, surely you cannot interpret it: since they are both of a divine instinct, and nothing is hid from God.

Ver. 10. There is not a man upon earth] Yes, there is: But this is the guise of worldly wisdom, fingit se scire omnia, excusat ac ocoulit suam ignorantiam, it would seem to know all things, and to be ignorant of nothing that is within the periphery of human possibility.

Ver. 11. And it is a rare thing] Exceeding man's wit.

Except the gods, whose dwelling is not with flesh] They cohabit not with men, that we might converse and confer with them. Here these wizards 1. Superstitiously affirm a multitude of gods, which the wiser heathens denied, Thales, Pythagoras, Socrates, Plato, Chrysippus, &c. 2. They deny God's Providence, as did also the Epicures, who held that the gods did nothing out of themselves. The Peripatetikes also held, that they had nothing to do with things below the Moon: yea the Platonists and Stoics placed the gods in heaven only, and other spirits good and bad in the air, which conversed with men, and were as messengers betwixt them and the gods. Thus these famous Philosophers became altogether vain in their imaginations, and their foolish heart was darkened, Rom. 1.21. 3. They seem to affirm that man can know nothing of God, unless he cohabited in the flesh with him. But we have the mind of Christ, 1 Cor. 2.16. and the secret of the Lord is with them that fear him, Psal. 25.14. this is a Paradox to the natural man, 1 Cor. 2.14. Lastly they deny the incarnation of Christ, that great mystery of godliness, God manifested in the flesh, 1 Tim. 3.16. Joh. 1.14.

Ver. 12. For this cause the King was angry and very furious] A cutting answer may mar a good cause, Prov. 15.1. See on ver. 9.

And commanded to destroy all the wise men of Babylon] So rash is rage: it is no better then a short madness. Sed de vita hominis nulla potest esse satis diuturna cunctatio, saith the Orator: In case of life and death, nothing should be determined, without mature deliberation: for like as Saturn, the highest of the planets, hath the slowest motion of them all: So, saith one, should Princes, which sit in their high thrones of Majesty, be most considerate in their actions.

Ver. 13. And the decree went forth that the wise men should be slain] And the wise men were slain, saith the Vulgar Latin: some of them, likely, were cut off. The end of worldly wisdom is certain destruction.

And they sought Daniel and his fellows to be slain] Wicked decrees are wrested to the butchery of the Saints: as was that of the six Articles here in Henry the eighths days.

Ver. 14. Then Daniel answered with counsel] Retulit consilium & causam, he conferred with Arioch the chief slaughterman; giving him good reasons wherefore to defer further execution. This good turn he did for the Magicians and Astrologers, who were his utter enemies.

Ver. 15. Why is the decree so hasty from the King] Daniel, though now in danger of his life, forgetteth not his old freedom of speech: and God so wrought, that the King, who was stiff to the Magicians, was tractable to Daniel, ver. 16.

Ver. 16. Then Daniel — desired the King to give him time] Not to study, or deliberate, but to pray with fervency and perseverance, which is the best help to find out secrets, Jer. 33.3.

And that he would show the King the interpretation] Beatus ait Plato, qui etiam in senectute veritatem consequitur, he is happy who findeth out the truth, though it be long first, saith Plato.

Ver. 17. Then Daniel went to his house] A house then he had (though he had lost house and home for God) and thither he repaireth, as to his Oratory, well perfumed with prayers.

And made the thing known to Ananiah, &c.] That they also might pray, setting sides and shoulders to the work, as countrymen do to the wheel, when the cart is stalled.

Ver. 18. That they would desire mercies of the God of heaven] All God's children can pray, Cant. 5.8. Those daughters of Jerusalem, though not so fully acquainted with Christ, yet are requested to pray for the Church. But these three were men of singular abilities, no doubt: and were themselves deeply concerned.

Concerning this secret] In case of secrets and intricacies or riddles of Providence, prayer is most seasonable; as being Tephillah (the usual Hebrew word for prayer) a repair to the Lord for enquiry, or for his sentence, Gen. 25.22, 23.

Ver. 19. Then was the secret revealed] Oh the power of joint prayer! It seldom or never miscarrieth, Act. 4. while the Apostles were praying together, the house where they prayed shook: to show that heaven itself was shaken, and God overcome by such batteries.

In a night vision] Vigilia noctis, as he watched in the night: for he watched as well as prayed, Eph. 6.18.

Then Daniel blessed the God of heaven] Who had not turned away his prayer nor his mercy from him. Psal. 66. ult. They that pray heartily, shall never want matter of praise: and such shall be ever driving an holy trade betwixt heaven and earth, till they cease to pray; but praise God throughout all eternity.

Ver. 20. Daniel answered and said, Blessed be the name of God] They who are slight in praying, are usually as slight in praising, Job 35.13. with ver. 10, 11, 12. But Daniel was serious and zealous in both.

For wisdom and might are his] These and all other excellencies are in God originally, eminently, transcendently. Daniel found it in this secret thus revealed to him: how much more may we in the mystery of the Gospel now made manifest, Rom. 16.26.

Ver. 21. He changeth the times and the seasons, &c.] And so showeth, that strength is his: such as is irresistible.

He removeth Kings, &c.] As by the Kings dream, Daniel was well advertised.

He giveth wisdom unto the wise] And so showeth that wisdom is his: since all the wisdom found in the creature is but a spark of his flame, a drop of his Ocean.

Ver. 22. He revealeth the deep and secret things] Daniel hath never done; but is uncessant and unsatisfiable in praising God. And although there was haste of answering the Kings expectation, yet he shall stay, till God have his due.

He knoweth what is in the dark] See Psal. 139.12.

Ver. 23. I thank thee and praise thee] A gracious man is a grateful man: there is the same word in Greek for grace and gratitude. See on ver. 22. A thankful man will enumerate God's mercies, and redouble his praises.

O thou God of my Fathers] The very best inheritance that we can leave our children, is the true God.

Who hast given me wisdom and might] Wisdom to dive into deep matters: and might to manage it.

Ver. 24. Destroy not the wise men of Babylon] Who yet wished Daniel destroyed. This was a noble kind of revenge; to overcome evil with good.

Ver. 25. I have found a man] Auliei aliorum sibi usurpant inventa.

Of the captives of Judah] His worth deserved better respect.

Ver. 26. The King answered and said to Daniel, whose name was Beltishazzar] So the King and Courtiers had called him: but he took no felicity in that idolatrous appellation, which signified a treasurer to Bel, or Baal.

Art thou able] Interrogatio Regis admiratoria.

Ver. 27. The secret which the King hath demanded cannot the wise-men—show unto thee] And therefore thou hast done amiss, first in seeking to them, next in slaying them; though God hath an holy hand in it for their just punishment.

Ver. 28. But there is a God in heaven] The Saints are ever tender of God's glory, Ezra 8.22. Let those that are endued with singular gifts beware of self-admiration, apt to steal upon them.

Ver. 29. Thy thoughts came into thy mind upon thy bed] Kingdoms have their cares: crowns are stuffed with thrones. These thoughts in the text were preparatory to the ensuing dream. Eccles. 5.2. the chief Efficient or Author whereof was God.

And he that revealeth secrets maketh known to thee] Yea, maketh thee a conduit of divine revelation to the Church.

Ver. 30. But as for me, this secret is not revealed to me, &c.] So careful are God's best Saints to give unto him all the glory, which they look upon as God's wife, in the enjoying whereof he is a jealous God, admitting no corrival in heaven or earth. Thy talent hath gained ten talents, saith he in the Gospel: I have not done it. And, Not I, but the grace of God that's in me, saith Paul. The glory of God and the good of his Church, is the chief thing that Saints aim at.

But for their sakes] i. e. For the poor Jews sake, to whose prayer thou owest this Revelation: toward whom therefore thou shouldest exercise more clemency, and alleviate their misery.

Ver. 13. Then O King sawest] sc. By the force of thy fancy. For in sleep the reasonable soul cometh into the shop of Phantasy, and there doth strange works, which are vented in our dreams.

And behold a great Image] A fit representation (and in a dream especially) of worldly greatness. An image saith Theodoret, is but the figure of a thing, and not the thing itself: and this image in the text speciem habet gigantaam, & prorsus Chimaericam, was a kind of Chimaera.

Ver. 32. The images head was of fine gold] This is the first, and till now, altogether unheard of Prophecy, concerning the four Monarchies of the World: Res plane digna quae memory tota commendetur, saith One: a Scripture worthy to be well remembered, because it briefly comprehendeth the history of all Ages to the worlds end.

His breast and his arms of silver] The elder they are, the baser: So is Rome Papal, of which one of her sons, above two hundred years since complained, not without good cause, that she was become of gold silver, of silver iron, of iron earth: superesse ut in stercus abiret, and that she would turn, next, into dung.

Ver. 33. Part of clay] The best things of of the World stand in an earthly foundation, Isa. 40.6.

Ver. 34. Which smote the image upon his feet, &c.] All the powers of the world are but a knock, soon gone, Psal. 2.9.

Ver. 35. Then was the iron, the clay, the brass, &c.] Those four mighty Monarchies had their times and their turns, their ruin as well as their rise.

And the stone that smote the image became a great mount:] The Kingdom of Christ, little at first, increaseth wonderfully. Nec minor ab exordio, nec major incrementis ulla, said Eutropius concerning Rome, may we better say concerning the Church, which shall stand, when all other powers shall quite vanish and disappear forever; seem they for present never so splendid and solid. Sic transit gloria mundi.

Ver. 36. This is the dream] By this time Nebuchadnezzar began much to admire Daniel: who modestly taketh in his Associates (as Paul also doth Sylvanus and Timothy ) when he saith, And we will tell the interpretation thereof, sc. 〈 in non-Latin alphabet 〉 , God assisting us.

Ver. 37. Thou, O King, art a King of Kings] And yet the whole Babylonian Empire was but as a crust cast by God, the great house-keeper of the World, to his dogs: as Luther somewhere saith of the Turkish.

Ver. 38. Thou art this head of gold] An head the Babylonian Monarchy is called, because it was the first of the four: And of gold, because administered with great wisdom, fortitude, justice and other heroical virtues: because of the glory also and greatness of it in all manner of magnificence: See Isa. 13.19. & 14.11. Jer. 27.6. Megasthenes and Strabo say, that Nebuchadnezzar was the mightiest of all other Kings, and held of the Chaldeans, to have exceeded Hercules in courage.

Ver. 39: And after thee shall arise another Kingdom] Viz. That of the Persians, fitly set forth by silver, for their exceeding great wealth mentioned by many Heathen Authors: the two silver arms are the Medes and Persians, meeting both in Cyrus, as the two arms do in the breast. Cyrus also, by his great strength and much bodily labor all his life long, got this other Empire.

Inferior to thee] sc. in fame and felicity. Chaldee. humilius, quia durius & minus tolerabile, saith One.

And another Kingdom of brass] This is the third Monarchy, which is the Graecian: not the Carthaginian, as Orosius and out of him Prosper would have it. And it is fitly set forth by brass, which as it is a metal strong and hard, so noiseful and loud-sounding. The belly noteth the beginning and greatness of this Kingdom, saith One, under Alexander the Great. The joints between the belly and thighs note the plucking up of this Kingdom after Alexander 's death, to be divided into four, whereof the principal were two, the one of the Selencidae, the other of the Lagidae, figured here by the two thighs of brass: See chap. 11.4, 5.

Ver. 40. And the fourth Kingdom shall be strong as iron] i, e. The Roman kingdom, fitly compared to iron for hardness and hardiness. The two legs do note the division of the Kingdom into the Empire of the East, and the Empire of the West; first begun by Anthony and Augustus Caesar, afterwards established by Constantine Anno 330 and again more perfectly by Theodosius, Anno 395.

And as iron that breaketh all these] Of the Roman greatness much is written by many Authors, how they subdued and kept under other potent nations by their Legions quartered amongst them, and by their Publicans exacting tribute of them.

Ver. 41. And whereas thou sawest the feet and toes part of potters clay, &c.] These feet and toes are the Roman Empire, yet continuing, but weaker then it was before whilst it consisted of legs of iron, being now but of feet and toes. And this Empire is divided as the feet and toes are. One part is the Kingdom of the Pope in the West (He whom we call the Emperor, hath now little or nothing to do with the Empire, which was of Rome: ) The other part, is the Turk in the East, before whom three of the horns of the Empire are rooted out: See chap. 7 8.

Ver. 42. So the Kingdom shall be partly strong and partly broken] Or, brittle: This we see daily fulfilled in the tottering Kingdoms both of that of the Turk (which laboreth with nothing more then the weightiness of itself, and yet hath been soundly battered alate by the Venetians ) and the other of the Pope, which declineth also apace, and shall do every day more and more, according to that old Distich,

Ver. 43. They shall mingle themselves with the seed of men] i. e. Indeavour by interchangeable marriages to reunite the divisions: but that can as little be, as iron can be mixed with clay; cleave they might for a while together, but not incorporate.

Ver. 44. And in the days of these Kings] i. e. Of this fourth Mornarchy: for the Roman Emperors were Kings, as Peter also calleth them, 1 Epist. 2.17. though they to avoid the hatred of the people, refused so to be styled. The Pope, by a like hypocrisy, calleth himself The servant of God's servants; but yet stamps upon his coin, That nation and country that will not serve thee, shall be rooted out.

Shall the God of heaven set up a Kingdom] The Kingdom of his Son Christ. And here we have in few words, the whole sum of the Gospel, and that truth which is after godliness, Tit. 1.1. for the revealing whereof this whole dream was revealed to the King.

But it shall break in pieces] Christ shall reign, and all his foes be made his footstool.

Ver. 45. Forasmuch as thou sawest that the stones was cut out of the mountain] Christ is called a stone, 1. For strength. 2. For continuance. 3. For refuge. 4. For offense: he is Piorum rupes, reorum scopulus, as Val. Max. saith of L. Cassius his tribunal.

Without hands] i. e. Without man's help.

And that it brake in pieces the iron, the brass, the clay, the silver and the gold] Broughtons note here is, Witty Daniel telleth first how the last shall be destroyed, and not how Nebuchadnezzar 's house first should fall, (so chap. 7.11, 12.) where he showeth his care to please the cruel tyrant, and his own readiness of wit in the allusion that is in the Chaldee between chaspa and caespa, clay and silver: which they that observe not cannot know why Daniel brake the native order of speech for clay, iron, brass, silver and gold.

Ver. 46. Then the King Nebuchadnezzar fell upon his face] Out of admiration, and an opinion of some divinity in Daniel: See the like, Act, 14 11. & 28.6. So the Salvages of Nova Albion stole upon the English (at their departure thence) a sacrifice, and set it on fire ere we were aware, saith Captain Drake, for they supposed us to be gods indeed.

And worshipped Daniel] i. e. He was about to do it, but that Daniel utterly and earnestly refused it, directing him to God (the sole object of divine adoration) as appeareth by the next Verse. And indeed it had been better for Daniel a thousand times to have been put to death, then to have suffered an oblation and sweet odors to have been offered unto him. He had said enough before to prevent such a mischief, ver. 28, 29, 30. See here, how Satan tempteth the Saints by extremes: Daniel who before was destined to death, is now deified: and this was the more dangerous temptation of the two. Be not ignorant of his wiles.

Ver. 47. The King answered unto Daniel] Who dissuaded him, with all his might from doing on that sort, and inculcated that God was the chief Doer.

Of a truth it is that your God is a God of gods] Hoc fuit momentaneum, saith Calvin, this was but a flash: such as was found in Pharaoh, Saul, and other Temporaries. For if it had been in truth, he would not have set up the golden idol, &c. chap. 3. Nevertheless Nebuchadnezzar shown more ingenuity then our stiff unpersuadable Refractaries, and especially then the perverse Jesuits, of whom it is noted, that they are so cross-grained and quarrelsome that they had rather quaerere then credere, start questions then believe truth; and pertinaciously dispute, then rest in the plainest interpretations.

Ver. 48. Then the King made Daniel a great man] This was, saith Broughton, about two years afore the Captivity of Jechonias (when the good figs were to be brought to Babylon: ) an encouragement for the faithful to go willingly; their own Nobles being so advanced in that Court.

And gave him many great gifts] This, Porphyry (that Atheist) snarleth at: viz▪ that Daniel received these rewards and honors. But why might he not, since the gifts he could bestow upon the poor Captives his fellow-brethren? and the honors he could also improve to their benefit; himself did neither ambitiously seek them, nor was vainly puffed up by them. A noble pair of like English spirits we have lately had amongst us, D. Ussier and D. Preston, Contemporaries and intimate friends to one another. The former, when he was consecrated Bishop of Meath in Ireland, had this Anagram of his name given him, James Meath, I am the same. The latter when he might have chosen his own mitre, but denied all preferment that courted his acceptance, had this Anagram made of him, Johannes Prestonius, En stas pius in honor.

Ver. 49. Then Daniel requested of the King] Acquainting him, likely, that by their prays also, in part, the secret had been brought to knowledge, ver. 18, 19.

But Daniel sat in the gate of the King] As chief Admissional (so the Civilians call it) without whose leave and license none might come into the Kings presence. Himself, mean-while, had an excellent opportunity of treating with the King, upon all occasions, of such things as concerned the Churches good: and this privilege no question but he improved to the utmost.

CHAP. III.

Ver. 1. NEbuchadnezzar the King made animage of gold] Having taken Tyre (which was that great service spoken of, Ezek. 29.18.) subdued Egypt, (which was his pay for his pains at Tyre ) and overthrown Nineveh, (as Nabum had foretold) he was so puffed up with his great success, that he set up this monstrous statue of himself, to be adored by all, on pain of death. That it was his own image which he here erected for such a purpose (as did also afterwards C. Caligula the Roman Emperor) it is gathered, 1. Because he did not worship it himself. 2. Because ver. 12. it is distinguished from his God's. 3. Because this was long since foretold of him, Isa. 14.14. that, Lucifer-like, he should take upon him as a god: which because he did, he was worthily turned a grazing amongst beasts, chap. 4. Mean-while, take notice here of the inconstant and mutable disposition of th • s proud Prince, as to matter of Religion. Vel • x oblivio est veritatis, saith Jerome, the truth is soon forgotten: Nebuchadnezzr (who so lately had worshipped a servant of God as a god, and not being suffered to do so, declared for the one only true God, and advanced his servants to places of greatest preferment) is now setting up idolatry in despite of God; and cruelly casting into the fire those whom he had so exalted, because they dissented. Daniel, its likely, withstood this ungodly enterprize so far as he might, and left the rest to God.

Whose height was threscore cubits] The ordinary cubit is a foot and half: but the Babylonian cubit saith Herodotus, was three fingers greater then the common cubit: so that this image might be Sixty seven ordinary cubits high. The Rhodian Colossae was yet bigger then this: for it was Fourscore cubits high, made of brass in the form of a man, standing with his two legs striding over an haven; under which, Ships with their sails and masts might pass. The little finger of it was as big as an ordinary man, being the work of twelve years, made by Chares of Lindum, and worthily reckoned for one of the worlds seven wonders. It was afterwards sold to a Jew, who loaded 900 Camels with the brass of it: for it had been thrown down by an earthquake. This image of Nebuchadnezzar was thus great, to affect the people with wonderment (so they wondered after the beast, Rev. 13.3.) and thus glorious (guilded at least, if not of solid gold) to perstringe their senses, and with exquisite Music to draw their affections. The Papacy is in like sort an alluring, tempting, bewitching religion. Jerome compareth heresy to this golden image: Irenaeus, worldly felicity, which the devil enticeth men to admire and adore.

He set it up in the plain of Dura] In a pleasant plain, (mentioned also by Ptolemy the Geographer) quo statua commendatior habeatur, that it might be the more regarded.

Ver. 2. Then Nebuchadnezzar the King sent to gather together the Princes] Satrapas, not so called, quia sat rapiant, as Lyra doateth: for it is a Persian word signifying such as were near the Kings person. Superstition first looks to wind in great Ones, Ezr. 8.11. the vulgar are carried away to dumb idols, like as they are led, 1 Cor. 12.2. They are sheepish and will follow a leader as well into a penfold as a pasture: they also feed most greedily on the grass that will rot them.

Ver. 3. Then the Princes the Governors] These envying the new favorites, and fearing that the King (by his late confession, chap. 2.47.) had too good an opinion of the Jews Religion, came readily to this dedication, and, probably, had contrived it for a mischief to those three Worthies, as those, chap. 6. did to Daniel.

Ver. 4. To you it is commanded] Chaldee. they command, i. e. The King and his Council, as Esth. 1.13, 15. But what said the Heathen? Obediemus Atridis honesta mandantibus, we will obey Rulers if they command things honest: but not else, The Bishop of Norwich asked Roger Coo Martyr in Queen Mary's days, whether he would not obey the Queens laws? He answered, as far as they agree with the Word of God I will obey them. The Bishop replied, whether they agree with the Word of God or not, we are bound to obey them, if the Queen were an Infidel. Coo answered, If Shadrach, Meshac and Abednego had done so, Nebuchadnezzar had not confessed the living God.

Ver. 5. That at what time ye hear] See on ver. 1. The allurements of pleasure are shrewd enticements to idolatry, 2 Pet. 2.18. Sr. Walter Rawleigh said, Were I to choose a religion to gratify the flesh, I would chose Popery. The Catholics in their Supplication to King James for a Toleration, plead that their religion is (inter caetera) so comfortable to natural sense and reason, that it ought to be embraced! A proper argument. I have read of a Lady in Paris that when she saw the bravery of a Procession to a Saint, she cried out, Oh, how fine is our religion, beyond that of the Hugenots!

That at what time ye hear the sound] So in the Papacy, when the Ave-Mary-bell rings, which is at Sun-rising, at noon, and at Sun-setting, all men in what place soever, house, field, street, or market, do presently kneel down and send up their united devotions by an Ave-Maria.

Ye fall down and worship] This is all is required; de certa confessionis forma imperata, ne gry.

Ver. 6. And who so falleth not down and worshippeth, &c.] Fire and sword are Idolaters best arguments. But Conscience is the fountain and spring of duty; and if that be not directed and awed by the Word of God, in vain are Acts of Parliament and Proclamations, though backed with menaces: as if the spring of a clock be down, in vain are all the wheels kept clean, and put in order.

Ver. 7. All the people, nations, and languages fell down.] They that come of the yielding Willow, and not of the sturdy Oak, will yield with the time, and ever be of the Kings religion. In Queen Mary's days here, and so in the Palatinate lately, scarce one in five hundred stood out, but fell to Popery, as fast as leaves fall in Autumn. See on ver. 5.

Ver. 8. Wherefore at that time certain Chaldeans came near, and accused the Jews] All the Jews are accused, because some refused to worship. So still all the generation of the righteous must be charged with the pretended miscarriages of some few amongst them. The world we see, is no changeling, antiquum obtinet. The Jews indeed, ever since the Captivity, have abhorred idolatry: and the Papists worshipping of images (for which both Jews and Turks call them idolatrous Christians ) is a main scandal to them, and a let to their conversion.

Ver. 9. They spake and said — O King, live forever] Thus they insinuate themselves by flattery: so Act. 24.2, 3.

Ver. 10. Thou O King hast made a decree] Kings decrees are much urged by such as are resolved to be of King Harries religion, whether he stand for the old Mumpsimus, or the new Sumpsimus.

Ver. 11. And whoso falleth not down and worshippeth, that he should be cast, &c.] This with a graceless man is a swaying argument: he will rather turn then burn: as he came not frying into the world (as one said in Queen Mary's days) so he cannot go frying out of it. Epicurus in word confessed a God (but indeed denied him) because Anaxagoras was put to death for denying God at Athens, where Epicurus flourished.

Ver. 12. There are certain Jews] Everywhere spoken against, as were afterwards Christians, odio humani generis, saith Tacitus, hated for their religion.

Whom thou least set over the affairs] This was it that irked these spiteful accusers. Wrath is cruel, and anger is outrageous: but who is able to stand before envy? Prov. 27.4.

Shadrach, Meshac, and Abednego] Whom though thou hast highly preferred, and by calling them by the names of thy gods engaged them to thy religion, yet will they not yield to it, but be singular and refractory.

These men, O King, have not regarded thee] Chaldee. have set no regard upon thee. This was ever unicum crimen eorum qui crimine vacabant.

Ver. 13. Then Nebuchadnezzar in his rage and fury] His blood boiling at his heart, as brimstone doth at the match: for preventing whereof, nature hath placed the heart near to the lungs, ut cum irâ accenditur, Pulmonis humore temperetur, for an allay to the heat of it, lest perturbations should boil it into brine.

Commanded to bring Shadrach] Who, it seems, were present at first, with an holy boldness, confronting their idolatries in the very teeth of the King and Nobles. Daniel is excused by his absence and ignorance. But perhaps Nebuchadnezzar might show him the like favor as our Henry the eight did Cranmer, who disputing zealously against the six Articles, was willed by the King to depart out of the Parliament -house into the Council-chamber for a time, till the Act should pass and be granted: which he notwithstanding with humble protestation refused to do: and so its likely, would Daniel, who must therefore be excused as before.

Ver. 14. Is it true, O Shadrach, Meshac, &c.] q. d. I can very hardly believe it. Certe tu non occidisti patrem, sure thou didst not kill thy father, said Augustus Caesar once to a parricide, whom he had in examination: And Suetonius saith that it was usual with him to examine malefactors in that sort, as if he could not believe any such thing of them. Some render the text Num de industria aut certo consilio? Do ye this on set purpose to cross and provoke me? others (as Montanus) Nunquid desolatio? q. d. what? you to oppose the command of a King? If this be suffered, what disorder, yea desolation, must needs follow? Pride ever aggravateth anything done against its own mind.

Ver. 15. Now if ye be ready that at what time ye hear] Many can no sooner hear flattering promises of preferment, as it were Nebuchadnezzar's instruments, but they presently fall down and worship the Babylonish idol: but these three Worthies were none such.

And who is that God that shall deliver you out of my hand?] What God is he? Sure a mean God he were, thou poor thimbleful of dust, could he not stay thy hand, and stop thy blasphemous mouth with a spadeful of mould, and that in a trice.

Ver. 16. Shadrach, Meshac, and Abednego answered] With an heroical faith, and well-knit resolution. A sound faith and a clear conscience (saith one) are able by their native puissance, to pull the very heart (as it were) out of hell, and with confidence and conquest to look even death and the devil in the face.

We are not careful to answer thee] The Saint hath a Quietus est, that supersedeth all his cares, Philip. 4.6. Some render it Non necesse habemus: As the King would admit no discussing his decree, but would have it absolutely obeyed; so they were at a point never to do it, nor to be removed from their religion. The heavens shall sooner fall, said that Martyr, then I will start or stir an inch from what I have professed. With the like undaunted courage answered Cyprian the Proconsul, B • sil the Arian Emperor Valens; D. Taylor, Stephen Gardener; Mr. Hawkes, bloody Bonner. A faggot will make you believe the Sacrament of the Altar, said Bonner. No, no, answered Hawkes, a point for your faggot: what God thinks meet to be done, that shall ye do, and no more.

Ver. 17. Our God whom we serve is able to deliver us] And deliver us he will either from death or thorough it: and we are by his grace in utrumque parati, wholly at his dispose. Never ask then, O King, Who is that God that shall deliver you? Our God is in heaven, and doth whatsoever he will in heaven and in earth. He well knoweth how to deliver his out of temptations, and to reserve the unjust (be he King or Caytiffe ) unto the day of judgment to be punished, 2 Pet. 2.9.

From the burning fiery furnace] Sic fortissimum Martyrem (saith Ambrose of Laurentius, may we as well say of these) saevissima presecutoris flamma superare non potuit; quod longe ardentius veritatis radiis accensa men's ejus fervebat. The fiery zeal of these men's spirits overcame and put out the most scorching heat of the burning fiery furnace.

And he will deliver us out of thine hand] Hereof they were well assured, because it would further set forth the cause of God, and work a greater conviction in the King and his Nobles.

Ver. 18. But if not, be it known unto thee O King, &c.] We should not condition with God, but commit ourselves unto him in well-doing, as unto a faithful Creator; being unchangeably resolved, rather to embrace fire then to resist light. Thus did all the Noble Army of Martyrs, besides many worthy Confessors: such as were the Prince of Condee at the Massacre of Paris, who would not redeem his life or liberty by going once to Mass: John Frederick Prince Electour of Saxony, to whom when Charles the fifth (whose prisoner he then was) offered to enlarge him and to restore him to his former dignity, if he would but only assent to the Interimistical doctrine (as they then called it) he absolutely refused. George Marquess of Brandenburg likewise about the same time, professed openly at an imperial Diet held at Ausborough, Malle sae, flexis ibi coram Cesarea Majestate genibus, spiculatori cerviceus feriendam stati •• praebere, quam Deum & Evangelium ipsius abnegare, i. e. that he had rather hold out his neck to be cut off by the headsman before the Emperor, then deny Christ and his Gospel. A • ego Chrysostomum secutus, said Calvin (when he was pressed to administer the Lord's Supper to some notorious offenders) after the example of Chysostom. I will die, rather then do it. Lewis the French King being taken prisoner by Melechsala the Sultan, conditions of peace being concluded betwixt them; for more assurance thereof, the Sultan offered to swear, that if he failed in performance, to renounce his Mahomet: requiring likewise the King to swear that if he failed, to deny his Christ to be God. Which profane oath the King detesting, and wishing rather to die then to give the same, the Sultan wondering at his constancy, took his word without any oath at all, and so published the league.

Ver. 19. And the form of his visage was changed] Chal. the countenance of his face. Passionate persons vex and distemper their own hearts and bodies, Prov. 25.28. and are exceedingly disfigurged with furiousness of the looks, extraordinary painting of the heart, beating of the pulse, swelling of the veins, stammering of the tongue, gnashing of the teeth, as those Act. 7.54. So the tyrant that martyred Laurence, stamped and stared, ramped and fared as out of his wits, swelling like a toad, looking like a devil, &c. See on ver. 17.

That they should heat the furnace one seven times more] Whereas a lingering torment had been heavier, as Bishop Ridley also felt it, and other Martyrs: but he spake as his passion prompted him, which oft overshoots, Prov. 11.29.

Ver. 20. And he commanded the most mighty men] That they might be the more strongly bound, and no resistance made.

Ver. 21. So these men were bound in their coats, &c.] Which, for haste of the execution, were never taken off, as is usually done. But these executioners were swift to shed blood, and had blood again to drink, for they were worthy.

Ver. 22. The flame of the fire slew those men] Who were over-forward in the execution, and perhaps had been chief persuaders of the King to this whole action. God useth his creatures (as he did also at the red sea) for the safety of his Saints, and destruction of his enemies.

Ver. 23. And th • se three men—fell down bound] Their binders were burnt, but not their bonds so soon, lest the glory of the miracle should have been thereby defaced.

Into the midst of the burning fiery furnace] Where yet these holy Salamanders took no hurt. In the creatures there is an essence and a faculty whereby they work; as in fire is the substance and the quality of heat: Betwixt these, God can separate, and so hinder their working, as here he did. Quisque sollicitus sit non tam de vita quam de vocatione, &c.

Ver. 24. Then Nebuchadnezzar the King was astonied] God can soon astonish the stoutest; as he did Dioclesian the Tyrant, who laid down the Empire in a discontent because he could not, as he desired, root out Christian Religion; such was the constancy and courage of the Professors thereof. Antoninus the Emperor set forth an edict in Asia, that no Christian should be persecuted: for, said he, it is their joy to die: they are Victors, and do vanquish you.

Ver. 25. Walking in the midst of the fire] As in some pleasant place. Tua praesentia, Domine, Laurentio ipsam eraticulam dulcem fecit, saith an Ancient, i. e. Thy presence Lord, sweetened the furnace to these three Worthies, the gridiron to Laurence, those exquisite tortures to Theodorus in Julians time, the Leonine prison to Algerius the Italian Martyr (who calleth it in the date of his letter a delectable orchard ) the fire wherein he was burnt to Bainbam the English Martyr, who in the midst of the flames which had half consumed his arms and legs, utterred these words: O ye Papists, behold ye look for miracles; here now you may see a miracle; for in this fire I feel no more pain then if I were in a bed of down; but it is to me as a bed of roses.

And the form of the fourth is like the Son of God] i. e. Venustissima & quasi divina, very beautiful and Angelical. The Heathens reputed those to be Heroes or demy gods, in whom they beheld and admired anything above the ordinary nature of men, and their expectation; Truly this was the Son of God, said that Heathen Centurion concerning our suffering Savior, Mat. 27.54. that is a divine man, such as Homer calleth 〈 in non-Latin alphabet 〉 . This fourth person here in the fiery furnace, is by many held to be Christ the Son of God, who appeared at this time in human shape.

Ver. 26. Ye servants of the most high God] This was an high title, such as David and other great Princes have gloried in Psal. 36. title: see the Note there. The devil gave it to Paul and his fellow-laborers. And they who deny it to Christ's faithful Ministers (loading them with names of scorn and obloquy) show therein less ingenuity, then the devil himself.

Then Shadrach, Meshac, and Abednego came forth] Not till they were called, had they any mind to come forth; for where could they possibly mend themselves? Any place is a paradise, where God is present. Ubi imperator, ibi Roma. Noah was well content to lie buried, as it were, in the Ark (which was made in the form of a coffin ) so long as God was there with him. Nos quoque non abhorremus à sepulchris ipsis, saith an Expositor; we also fear not to go down to the grave, so long as we may hear God saying unto us as once he did to old Jacob thinking of his journey to Egypt, Fear not to go down into Egypt: for I will go with thee, and I will also bring thee up again, Gen. 46.3, 4. Further note, how these three Martyrs carry themselves toward the tyrant: they do simply obey his command, and come forth: they are not puffed up by the strangeness of the miracle wrought upon them, neither do they tattle, but suffer the matter itself and experience to speak; showing themselves to all sorts to be looked upon with greatest humility and modesty.

Ver. 27. And the Princes, Governors and Captains] Who were more obstinate then the King, and willing to have shut the windows le • t the light should shine in upon them, but that there was no withstanding it.

Upon whose bodies the fire had no power] See on ver. 23. The creatures are at a league with the Saints, Job 5.22.

Ver. 28. Then Nebuchadnezzar spake] Being convinced, but not converted, as appeareth by the next Chapter, whatever Austin and others charitably thought to the contrary. A wicked man may pray and praise God extemporally, Job 27.10.

And have changed the Kings word] Chaldee. secundo loco habuerunt, they have preferred God's Word before it.

Ver. 29. Therefore I make a decree] Magistrates then have to do with men in matters of Religion, Deut. 13.6. Rom. 13.4.

Which speak anything amiss] But was this all he would do for God after so clear convictions? 'twas very poor. A professor of the Turks law proclaimeth before they attempt anything, that nothing be done against religion.

Ver. 30 Then the King promoted] Restored them to their dignities, and strictly forbad others to malign or molest them.

CHAP. IV.

Ver. 1. NEbuchadnezzar the King] This bare title seemed sufficient to him who came now newly out of the furnace of sharp affliction, whereby he was tamed and taken a link lower as we say.

Unto all People, Nations and languages] This Epistolary Narrative or Proclamation was sent abroad a year or two before his death. And here observe, saith one, an omission of twenty seven years history, wherein the Church in Babylon had her Halcyons: the Emperor being exercised in foreign wars, and the Nobles disheartened from attempting anything against those four Worthies, as having had formerly such ill success.

That dwell in all the earth] Thus this great King is made a Catholic Preacher of humility and moderation of mind.

Peace be multiplied unto you] Courtesie and kind language in great ones draweth all hearts unto them, as fair flowers do the eyes of beholders in the springtide.

Ver. 2. I thought it good] Chaldee. It was meet (or seemly) before me: It was my duty; so Junius.

To show the signs and wonders] Signs they were, because evident testimonies of God's Wisdom, Justice, Power: Wonders, because worthy to be wondered at.

Ver. 3. How great are his signs?] Mark how he is enlarged here: so should we. If David bad had the thing in band, he would have cried out also, for his mercy endureth forever: But Nebuchadnezzar celebrateth his Kingdom only: and that also he had learned of Daniel, chap. 2.

Ver. 4. I Nebuchadnezzar was at rest in my house] Having subdued all mine enemies round about. But in the year of my triumph, behold a vision of my downfall. Suspecta nobis debet esse tranquillitas.

And flourishing in my palace] But flourishing estates free not the mind of burthensome cares, Eccles. 5.12.

Ver. 5. I saw a dream which made me afraid] It is seldom seen, that God alloweth unto the greatest darlings of the world a perfect contentment: Something they must complain of that shall give an unsavory verdure to their sweetest morsels, and make their very felicity miserable.

Ver. 6. Therefore I made a decree to bring in all the wise men of Babylon] Whom yet he had formerly found to be no better then Braghards and Impostours. Was this man truly converted?

Ver. 7. Then came in the Magicians] As if they would do the deed. Seducers make up with boldness, what they want of true worth, 2 Pet. 2.19.

Ver. 8. But at last Daniel came in before me] And why at last? Why was he not sooner sent for? If the Soothsayers and Sorcerers could have served the turn, Daniel had never been sought to. This is the guise of graceless men: they run not to God, till all other refuges fail them.

According to the name of my god, and in whom is the spirit of the holy gods] Is this the language of a true Convert? Should not former sinful practices be looked upon with a lively hatred, and mentioned with utter distaste?

Ver. 9. Because I know that the spirit of the holy god • is in thee] The spirit of divination, and Prophecy.

And no secret troubleth thee] Chaldee. puts thee to business. Now he who had slighted Daniel before, to get what he desired, abaseth himself below the dignity of a King to him.

Ver. 10. Thus were the visions of my head in my bed] He readily rememembreth this dream of his, and roundly relateth it: the more to befool the wise-men, since the Scripture (whereof they were ignorant but Daniel well versed in) revealeth sufficient direction for the interpretation thereof, sc. Ezek. 31.1.—12. The wisdom of this World is not unlike the pains taken by Moles, which dig dextrously under ground, but are blind against the Sun-light.

Ver. 11. The tree grew and was strong] See Ezek. 17.12, 24. Plato compareth a man to a tree inverted, with the root above, and the branches below: he also calleth him 〈 in non-Latin alphabet 〉 , an heavenly plant: Homer calleth great men 〈 in non-Latin alphabet 〉 .

Ver. 12. The leaves thereof were fair, and the fruit] But because pride harboured under these leaves and poisoned these fair fruits, they were broken down, and trod underfoot.

The beasts of the field had shadow under it] Great is the benefit of civil government, and far extending. But mose men content themselves with a natural use of it, as beasts of the field do of their food, without improvement of any higher good.

Ver. 13. And behold a Watcher, and an holy One] i. e. An holy Angel, active and watchful to know and do the will and commands of God for the good of the Church. Hence Angels are said to be full of eyes, Ezek. 1. and to stand always beholding the face of God, Matth. 18.10. as waiting an employment. How ready was that Angel here, ver. 31. to interrupt the proud King from heaven, and to tell him his doom? So in the next words.

Ver. 14. How down the tree and cut off his branches] One Angel seems to call to another to expedite the execution: so earnest they are in the Churches revenge, Rev. 18.21.

Let the beasts get away] Let this great Conqueror be stripped at once of his train and dignity. The Duke of Florence gave for his ensign a great tree with many spreading boughs, one of them being cut off, with this Posy, Uno avulso non deficit alter: but here it was otherwise.

Ver. 15. Nevertheless leave the stump of his roots] Which, having life still in it, may shoot out again.

Even with a band of iron and brass] Hic ab arbore desilit Angelus ad personam: this band intimateth Nebuchadnezzar 's madness: for mad folk use to be bound.

Let his portion be with the beasts] Turn him a grazing among beasts, for his beastly conditions.

Ver. 16. Let his heart be changed] i. e. Obbrutescat, nihil humanum sapiat: a fearful judgment, and yet such as reprobates are usually delivered up to, Rom. 1.24.

And let a beasts heart be given him] Let his Phantasy and appetite he so changed, that upon a strong imagination that he is a beast, he may have affections carrying him in all things to do accordingly. Little is said of this in human history. The Chaldee Chronicles are lost. Alpheus (as he is cited by Eusebius ) briefly saith, that Nebuchadnezzar wrapped with madness, presently vanished out of the company of men, after that he had first foretold the overthrow of the Chaldean Monarchy. The Chaldeans in Abidenus fragments record, that he was blasted by some god, and spake of Babel 's fall by the Persians.

And let seven times to pass over him] i. e. Seven years; like as Solomon's Temple, that seven years work of many thousands, was by him destroyed.

Ver. 17. This matter is by the decree of the watchers] i. e. Of God surrounded with his holy Angels as his Assessours, and Approvers of the divine Decree.

And the demand by the Word of the holy Ones] Petitio haec. sc. that the tree may be cut down. It is hereby intimated, saith Piscator, that the Angels, in the consultation held for the punishing of Nebuchadnezzar 's pride, petitioned God that it might be so.

Ver. 18. This dream I King Nebuchadnezzr have seen] Such as would have resolution, must fully relate their doubts, Gen. 41.17.

Ver. 19. Then Daniel (whose name was Belteshazzar] Which name he took no felicity at all in, but the contrary. Nevertheless for the Chaldeans sake in whose tongue he wrote these things, and at whose good he therein aimed, he here addeth it.

Was astonished for an hour] So was not Nebuchadnezzar, who was the man concerned. Ea fere est improborum securitas: the godly who have less cause are affrighted oft, when the wicked are hardened: See Habak. 3.16. with the Note. But they who tremble not in time of threatening, shall be crushed to pieces in time of punishing.

My Lord, the dream be to them that hate thee] Daniel, after a certain pause, makes this mannerly preamble to the interpretation of the dream, which could not be very pleasing. But truth must be spoken however it be taken. So Philo brings in Joseph prefacing to the interpretation of Pharaoh 's Bakers dream, Utinam tale somnium non vidisses, &c. I would Sir, you had not so dreamed: but since you have, I must deal plainly with you.

Ver. 20. The tree that thou sawest] See on ver. 11.

Ver. 21. Whose leaves were fair] See on ver. 12.

Under which the beasts of the field dwelt &c. A King should to all his subjects, high and low, extend his favor, according to every ones quality and degree.

Ver. 22. It is thou O King] i. e. It is that great Empire which thou holdest, and rulest.

Ver. 23. And whereas the King &c.] See ver. 13.

H • w the tree down] Sin ever endeth tragically.

Yet leave the stump] Reserve him for a kingly state again; like as he had left a stump in Judah, spared the kingly seed, shown pity to the remnant of the Lord. The least favor that is shown to the godly, shall be repaid double, Jer. 34.17.

Ver. 24. This is the interpretation] See ver. 19.

Ver. 25. That they shall drive thee] He saith not who (whether Angels or men) nor whither, for avoiding of envy and displeasure: th • s was an high point of heavenly wisdom, which adviseth to observe,

Nebuchadnezzar who had driven so many before him out of their Countries, is now (by a just Judgment of God) himself driven out from company, left being mad, he should do much mischief: for his brutish conditions, he had now the bruits for his companions. He was wont to be fed with dainty fare; he now eateth grass as an Ox: for his purple robe horrido pilo totus obtegitur, he is all covered with hair: and for his precious ointments he is wet with the dew of heaven; ferinae vitae damnatus. His disease, say some, was the Lycanthropy, not a phrensy only (as that of Ericus King of Sweden, who being expeld his Kingdom, for grief fell mad; for be •• des the brutish change of his mind, his body was much changed in feeding and living among wild beasts: deformed he was (not transformed) so that the beasts took him for a beast, as going upon all four, and feeding as they did, although in shape differing from them, as a monster amongst them. But when all is said that can be said, sure it is that this change was supernatural, as appeareth by the occasion, manner, degree, time, &c. every circumstance seeming a new creation.

And seven times shall pass over thee] For the glory of God's Justice in his expulsion, and of his Mercy in his Restauration. See ver. 16.

Till thou know] God will be sure to tame his rebels: for is it fit that he should lay down the bucklers first?

Ver. 26. And whereas they commanded] See ver. 15. and further observe, how God tempereth his Judgments with mercy; and that out of his mere Philanthropy.

That the heavens] i. e. The God of heaven, Luke 15.21. Mat. 21.25.

Ver. 27. Wherefore, O King, let my counsel be acceptable unto thee] Happy was Nebuchadnezzar in such a faithful counselor at hand to advise him: more happy then his successors Cyrus and Cambyses were in Croesus King of Lydia, who yet more enriched them by his counsel then by all the wealth they had from him. But Nebuchadnezzar was as yet uncounsellable, till God had tamed and humbled him.

Break off thy sins by righteousness] Be abrupt in the work, for delays are dangerous, Heb. 3.7, 13. cut the cart-ropes of vanity as soon as may be, lest they pull down upon us heaviest judgments. For the diversion of God's anger, get sin removed: take the bark from the tree, and the sap can never find the way to the boughs.

And thine iniquities by showing mercy to the poor] Nebuchadnezzar had been an open oppressor: Daniel therefore preacheth unto him of righteousness and mercy. So Paul discoursed of righteousness, and temperance, and the Judgment to come, Acts 24.25. before Felix (who was inexplebilis gurges, saith Tacitus, a covetous caytiff) and Drusilla, a filthy adulteress. Let this be a Mirrour for Ministers.

If it may be a lengthening of thy tranquility] An futura sit prorogatio. Et sane fuis aliqua prorogatio, nempe per annum. Repentance ever findeth favor, yea the very shadow of it, as in Ahab, 1 Kings 21. ult. Jerome thinks it probable, that Nebuchadnezzar did for a time, as Daniel had advised him, and had therefore for a temporary repentance a temporary tranquility. Chrysostom 's Note upon this text is, Prolata est sententia ut non fi • t. God is Judex liber, non juratus, as Zanchi saith well, he punisheth as he pleaseth.

Ver. 28. All this came upon the King Nebuchadnezzar] Because he repented not, or not thoroughly, as he had been advised, being left of God to his own heart. There is an infallibility in the curses as well as in the Promises: they will surely light, Isa. 14.23, 24.

Ver. 29. At the end of twelve months he walked] sc. A twelvemoneth after the dream, the interpretation thereof, and the good counsel given him thereupon. It is some wonder how he could so soon forget all: but the world with the lusts thereof had hardened his heart.

In the palace of the Kingdom] His idle walk, and his stately Palace, were some occasion of his pride and fall. He walketh and stalketh, musing of nothing but his own greatness only.

Ver. 30. The King spake and said] No man asking him any question, but himself trumpetting out his own praises. Ordinarily the greatest wealth is tumourd up with the greatest swelth against the Lord. What hath this proud Prince yet in him of a man, more then his voice, and shape?

Is not this great Babylon that I have built?] Why no: it was built above a thousand years before you were born: you have only beautified and fortified it. It is God that buildeth the City, Psal. 127.1. And they were your Ancestors, Nimrod and Ninus, whom he made use of for that purpose: why then should you rob him of his glory, and them of their right by your arrogancy? The proud man ( Scianus -like) sacrificeth only to himself: and ( Polyphemus -like) setteth up himself for the sole-doer. God is not in all his thoughts, Psal. 10. And for his words, hear Nebuchadnezzar here, or Mezentius in Virgil,

Or that of Grevinchovius the Arminian, Ego meipsum discerno, atque in to cur non mihi liceat ut demeo gloriari? I do by my free-will make myself to differ from others, and why may not I boast of such a thing as of mine own, in answer to that of the Apostle, Who maketh thee to differ? and what hast thou which thou hast not received? Wittily doth Luther call those Braggers Faces or Dregs, who have much in their mouths Haec ego feci, This was my doing: and worthily is that speech of Charles the fifth Emperor commended Veni, vidi, sed vicit Christus, beyond that of Julius Caesar Veni, Vidi, Vici: because he ascribeth to Chrirst the honor of his conquest.

For the house of the kingdom] The Palace indeed he had built, though not the City: and therein he now prideth himself. The Bramble thinks it a goodly thing to reign; and hath great thoughts and words too of his shadow: and yet all's but a shadow. The Turks build no stately edifices (besides their Mosches or Churches) because their abode upon earth is to be but short, they say, and therefore any dwelling may serve turn. That was a memorable speech of the forementioned Charles the fifth, to whom when the Duke of Venice had shown his princely Palace, like a Paradise upon earth, and now expected that the Emperor should have exceedingly praised it, all that he said to it was this, Haec sunt quae nos invitos faciunt mori. These are the things that make us loath to depart out of the world. And no less memorable was that saying of Another to a great Lord who had shown him his stately house and pleasant gardens, You had need, my Lord, make sure of heaven: or else when you die, you will be a very great loser.

By the might of my power] See Habak. 1.16. with the Note.

Ver. 31. While the word was in the Kings mouth] So quick is God usually in his executions, when men are once come to the height of pride, and do invade his glory, affront his Majesty, Jer. 44.22. Acts 12, 23.

There fell a voice from heaven] By the Ministry of the Angels, who do extremely hate proud persons, and are ready to speak and act ought against them.

O King Nebuchadnezzar] Not now Nebuchadnezzar my servant, (as once) but mine opposite, and therefore the object of my wrath. Alexander the Great rewarded his soldier that fetched his crown out of the water: but then, hanged him for putting it on his own head. God will punish those eternally, that rob him of his due glory.

Ver. 32. And they shall drive thee] See on ver. 25. and note that new impieties work out old threatened curses, which seldom rot in the air, as we use to say of Winter.

Ver. 33. The same hour was the thing fulfilled] When least expected. The like befell the old world, Sodom, Pharaoh, Julian, &c. See 1 Thess. 5.2, 3. As they say of the metal they make glass of, it is nearest melting when it shineth brightest: so are the wicked nearest destruction, when at greatest luster.

And he was driven from men] By his own courtiers, and subjects. In him it well appeared, that mortality was but the stage of mutability. The like was to be seen in Nero and many other Roman and Greek Emperors; in Bellisarius, Baiazet, our Richard the second, and Henry the sixth, who having been the most potent Monarch for dominions that ever England had, was at last not the master of a mole-hill, nor owner of his own liberty. Of Henry Holland Duke of Excester grandchild to John of Gaunt mention hath been made before. Within our remembrance, in the reign of King James the Lord Cobham having been a man of seven thousand pound a year, and of a personal estate of thirty thousand pound, came nevertheless to a miserable end: for before his death he was lowsy for want of apparel and linen, and had starved, had not a trencher-scraper (sometime his servant at Court,) relieved him with scraps, in whose house he died, being so poor a place, that he was forced to creep up a ladder through a little hole into his chamber. The like strange change befell Sir Edward Greenill of Milcot in Warwickshire, whom I very well knew.

And did eat grass as Oxen] By a singular judgment of Almighty God, who came down from heaven, as it were, to fight a duel with this most proud man, inspectante toto mundo, in the view of all the world.

And his body was wet with the due of heaven] Beside the brutish change of his mind, his body was much changed by the inclemency of the air, and by his feeding and living among wild beasts: Yet was he not in truth changed into a beast, as Bodin thinketh, so as that upward he was like an Ox, and in his hinder parts like a Lion, as others have fabled. The substance of his body was not changed, but only the quality of his substance and of his shape. Rupertus well concludeth, that this was the greatest change that is mentioned in Scripture, excepting only that of Lots wife, who was changed into a pillar of salt.

Till his hairs were grown like Eagles feathers] Thick and black.

And his nails like birds claws] Long and sharp: so that in his shape he came nearer to a wild beast then to a man.

Ver. 34. And at the end of the days] When my pride was now subdued; but hardly to sound conversion.

I Nebuchadnezzar lift up mine eyes] Happy he if with Simeon, his eyes had seen God's salvation. Many are humbled but not humble; low but not lowly.

And mine understanding returned] The use of his reason, whereof he had been bereft, and an opinion put into him that he was a beast. Mad men are apt to think themselves Kings, horses, or other creatures then they are.

Whose dominion is everlasting] A natural man will sooner confess God to be true, just, powerful, wise, &c. then merciful: and all because the love of God is not shed abroad in his heart by the holy Ghost, Rom. 5.5.

Ver. 35. And all the inhabitants of the earth are reputed as nothing] He who hath seen any part of God's greatness, will soon see his own vileness, and the worlds nothingness.

Ver. 36. At the same time] When God had hid pride from me, which could not be soon nor easily done: as when some vital part is corrupted, the cure is difficult, and long in doing.

And my Counselors and my Lord's] Who had ruled the Kingdom in the Interim, among whom Daniel haply was chief.

Ver. 37. Now I Nebuchadnezzar praise] God as he is the first Author of all, so to him as to the utmost end, quasi circulo quodam confecto, all honor ought to return.

All whose works are truth] i. e. Right and righteous.

And those that walk in pride he is able to abase] See ver. 33.

CHAP. V.

Ver. 1. Belshazzar the King] Son to Evilmerodach, grandson to Nebuchadnezzar, whose line failed in this King, according to Jer. 27.7. Of Evilmerodach Daniel saith nothing: because nothing remarkable fell out in his time, but what was before related, 2 King. 25.27. See there.

Made a great feast] Of this feast, see Jer. 25.26. Herodos. l. 1. Xenoph. lib. 7. It was made, say some, upon occasion of a yearly solemnity, which continued five days together, wherein the servants bare sway in every family, having a master of misrule over them. Cyrus took this opportunity, saith Xenophon, and made himself master of the City: Nota hic Baltasaris miram vecordiam, saith one: that is, take notice of Belshazzar's strange stupidity and security; that having such a formidable enemy before the City, he should thus revel and bezel: but he did it, perhaps, to show his valor, and how little he cared for the Persians, who shown themselves soon after to be no contemptible persons. Certain it is, that he minded nothing less at his feast then the deliverance of God's poor people, which now he was in working. Now were the seventy years exactly ended: now therefore was Israel to be dismissed, and it was done. The Rabbin's have a tradition, that Belshazzar seeing the seventy years spoken of by Jeremy expired, and the Jews, by the coming on of another Monarch not delivered, kept this feast in contempt of that prophecy and people.

To a thousand of his Lord's] Who 'tis like, were all drunk for company: what wonder then that a land so sick of drink spewed them all out? Lord's and losels were grown desperate drunkards, ripe for ruin. Here were a thousand Princes, but not one faithful Counselor, to better advise this festival King (as he is called) wholly given over to dissolute lusts. Who can tell whether it were not now with him as afterwards with Vitellius the Emperor, when his enemy was at hand, Vitellius trepidus, dein temulentus, to put away the fear of death, he made himself drunk?

Ver. 2. Belshazzar whilst he tasted the wine] And was mastered by it; being now in his cups, as they say, and well whittled, swallowed up of wine, as the Prophet expresseth it, Isaiah 28.7. Ibn-Ezra rendereth it, in consilio vini, doing as the wine advised him.

Commanded to bring the golden and silver vessels] Being intoxicate he casteth off all care of God and man, and falleth into the sins of sacrilege and blasphemy.

Which his Father Nebuchadnezzar had taken out of the Temple] And should have restored them thither again. We read that when Gensericus had spoiled and plundered Rome, he took the vessels of gold and silver which Titus had brought from the Temple in Jerusalem, and carried them with him to Carthage, and carried them to Constantinople. But the good Emperor Justinian would not receive them into his treasury, but sent them again to Jerusalem, to be disposed of for the good of the Church, according to the discretion of the Christian Bishops who lived there.

Ver. 3. Then they brought the golden vessels] Made and appointed for a better use; as were likewise much of our Church-lands, vessels and utensils, concerning wich a learned man thus complaineth, Possidebant Papistae, possident jam Rapistae; Luther cried out earnestly against this abuse in Germany, Knox in Scotland, Calvin at Geneva; I see, said he to the Senate there in a Sermon, that we have taken the purse from Judas and given it to the devil: neither can I endure such sacrilege, which I know God in the end will punish most severely. Belshazzar paid dear for his bowsing in the boules of the Sanctuary.

And the King and his Princes—drank in them] As if they had been swine-troughs. This was to out-sin his father and grandfather, who yet were none of the best.

Ver. 4▪ They drank wine] To the honor of their goddess Shac: for so these feast-days were called 〈 in non-Latin alphabet 〉 , being like the Roman Saturnalia.

And praised the gods of silver and of gold] As if these their dunghill-deities had mastered and spoiled the God of Israel, who either would not or could not defend his temple and people, from falling into the power of their invincible conqueror. This was blasphemy in an high degree: and therefore presently punished by God.

Ver. 5. In the same hour came forth fingers of a man's hand] Taken off from the arm. This strange sign mar'd all the mirth immediately, making good the Proverb, Ubi uber, ibi tuber, ubi mil, ibi fael. Lege Dei aeternâ sancitum est ut illicita voluptas pariat ultric • s conscientiae su • ias & supplicia, juxta illud Apocal. 18.7. Carnal mirth goeth out in a snuff.

Upon the plaster of the wall] When the wrath of God is revealed from heaven against unrighteousness, he would have it to be well noted and noticed by all.

Ver. 6. Then the Kings countenance was changed] How soon is carnal joy extinct, the gallantry of it checked with troubles and terrors! how suddenly is it put out as the fire of thorns! Psal. 118.12. Eccles. 7.6. Surely as lightening is followed with rending and roaring: and as comets, when their exhaled matter is wasted, vanish and fill the air with pestilent vapors: so is it here.

So that the joints of his loins were loosed] If a bare citation to judgment were so terrible to this jolly Prince, what shall the judgment itself be? Knowing therefore the terror of the Lord, &c.

And hiis knees smote one against another] The writing on the wall he could neither read nor understand: but his conscience had written bitter things against him, which being now held to the fire of God's wrath become legible, as things written with the juice of an onion are, when brought to the fire. The wounds also of an accusing conscience pierce the members of the body, Prov. 17.22. The mark that God set upon Cain was, in likelihood, the perpetual trembling of his hands and whole body. Tullus Hostilius, who profanely derided the devotions of his predecessor Numa, had deservedly for his gods Pavorem and Pallorem. Caracalla, after the murder of his brother Geta was so haunted with the furies of his own evil conscience, that he forbad any so much as to name him on pain of death, and was well-nigh mad: so was Theodoricus the Tyrant, upon the sight of the fishes head set before him, wherein he thought he saw the face of Symmachus whom he had wrongfully slain. The like befell our Richard the third after the murder of his two innocent Nephews; and Charles the ninth of France after the Massacre at Paris.

Ver. 7. The King cried aloud to bring in the Astrologers] Daniel seemeth not to have been in any request in the days of this dissolute Prince: Neither was there any Courtier that would mention him, or mind the King of him till the old Queen came in. Such Combibones are unfit comforters: many of them, likely, were by this time, buckt with wine, and then laid out to to be sunn'd, and scorned.

Shall be clothed with scarlet, &c.] A troubled heart will give anything for release, as Cain, Spira, &c.

And shall be the third ruler in the Kingdom] i. e. Next to myself and the Queen-Mother. Thus he promiseth to another a third place, who could not promise to himself any place. Spirat superbiam miser.

Ver. 8. But they could not read the writing] Utpote coe • itate & stupore perculsi, they could not so read it, as to make any good sense of it. It may be the initial letters only were set down, or else without pricks, or in a strange Character, the Samaritan, or some other. The honor of the work was reserved for a better man.

Ver. 9. Then was King Belshazzar greatly troubled] In the midst of his feast he was thus damped and cast into his dumps; according to that of Amos, chap. 8. ver. 10. I will turn your feasts into mourning, and all your songs into lamentation. Yet find we not in him any sign of true remorse. Whoredom and wine and new wine had even taken away his heart, Hos. 4.11. robbed him of himself, and laid a beast in the room.

Ver. 10. Now the Queen] The Queen-Mother, whom Heredotus calleth Nicochris, and greatly commendeth for her wisdom and ability of speech, which in a woman is a comely ornament, Prov. 31.26. 1. She was not at this riotous feast, which is an argument of her temperance. 2. She prudently insinuateth into the King by the ordinary salutation, O King live forever. 3. She adviseth him to bear up, and not to be over-troubled. 4. She maketh honorable mention of Daniel, cujus virtutum sola est admiratrix, and persuaded the King to make use of him, by her own experience. We use to say that women's wits are best at a pinch. Most sure it is that women have proved sometimes more prompt for counsel then men, Judge. 13.23. and some we may find, who, beside their sex, have little of a woman in them. See 2 Sam. 20.16. Herodotus maketh this Nicochris as famous as Semiramis.

Ver. 11. There is a man in thy Kingdom] Once famous for his Oracles, and highly promoted by thy grandfather Nebuchadnezzar. Thus this old Queen speaketh of ancient things. She was not therefore Belshazzar's wife (as Porphyry scoffingly objected) but his mother at least, if not his grandmother.

In whom is the spirits] See on ver. 10.

The King, I say, thy father] This was a check to Belshazzar, for neglecting so worthy a person as Daniel, whom his grandfather had so highly honored.

Ver. 12. Forasmuch as an excellent spirit, &c.] Very excellent is the grace of the Spirit in godly hearts, Colos. 1.29. neither can natural conscience do less then stoop and strike sail to the image of God, in whomsoever.

And dissolving of doubtis] Chaldee. knots, that is, perplexed and obscure speeches and sentences.

Now let Daniel be called] Who will not obtrude himself, nor like the marry gold open and shut with the Sun; but, as the violet which grows low and hang • the head downward, hiding itself also with its own leaves: so Daniel, were it not that the fragrant smell of his many virtues betrayed him to the world, would choose to live and die in his self-contenting secrecy.