Hexapla in Danielem: that is, A six-fold commentarie vpon the most diuine prophesie of Daniel wherein according to the method propounded in Hexapla vpon Genesis and Exodus, sixe things are obserued in euery chapter. 1. The argument and method. 2. The diuers readings. 3. The questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Morall observations applyed. Wherein many obscure visions, and diuine prophesies are opened, and difficult questions handled with great breuitie, perspicuitie, and varietie ... and the best interpreters both old and new are therein abridged. Diuided into two bookes ... By Andrevv Willet Professour of Diuinitie. The first booke.

CHAP. X. (Book 10)

1. The Argument and Method.

IN these three last chapters, the 10, 11, 12. the fourth and last vision, which Daniel had, is set forth: whereof there are three parts. 1. the preparation to the vision, contained in the 10. chapter. 2. the propheticall vision it selfe, in the 11. chapter. 3. the conso∣lation ministred vnto Daniel, after the prediction of such heauie things.

In the preparation, or preamble to the vision in the 11. chap. there are these fowre parts. 1. the summe of the vision in generall, to v. 5. 2. a description of the glorious person that appeared, to v. 7. 3. the effect that followed, Daniel and his companions feare, v. 7. to the 10. 4. the erection and animating of Daniel by the Angel, v. 10. to the 21.

1. In the generall summe, 1. the time is expressed. 2. the person to whome the visi∣on was reuealed, to Daniel. 3. the manner of the vision: for the certentie, it was true: for the continuance, long: for the clearenes, he vnderstood it. 4. then the disposition of Dani∣el is shewed, how he was affected, when this vision came: he was in heauines: the effects whereof were, he eate no pleasant bread, v. 3.

2. In this description, 1. the circumstances are set forth, the time and place, v. 4. 2. the glorious person described by his forme, he was as a man, by his rayment, v. 5. by his parts and voice, v. 6.

3. The feare of Daniel and his companions is diuersly set forth: they fled away and hid themselues, v. 7. Daniel staied by it, though his strength was much abated, v. 8. and the cause of this great feare is shewed; the hearing of the voice like thunder, v. 9.

4. The erecting and animating of Daniel, is set forth in fowre degrees. 1. the first de∣gree is in setting Daniel vpon his knees, and the palmes of his hands, which was caused partly by an hand that touched him, v. 10. partly by words, v. 11.

2. In the second degree, he standeth, but trembling: the comfort is ministred by the

speaking of the Angel: where he sheweth, 1. when he was first sent forth, v. 12. 2. what was the cause of his stay, v. 13. 3. to what ende he came, v. 14.

3.In the third degree is shewed, 1. the Prophets infirmitie: he set his face toward the ground, but held his tongue, v. 15. 2. the consolation, an hand touched his lippes. 3. the effects: he speaketh shewing his feare, v. 16. and the cause thereof, v. 17.

4. In the fourth and last degree, 1. the Prophets infirmitie is expressed, his great feare, v. 17. 2. the erection of him, partly by gesture, an hand toucheth him, v. 18. partly by speach. 3. the effects, Daniel speaketh boldly to the Angel. 4. the Angel declareth three things: 1. of his fighting with the Prince of Persia. 2. of the comming of the Prince of Grecia. 3. of the assistance and helpe of Michael the Prince of Gods people.

2. The text with the diuers readings.

v. 1. In the third yeare of (the raigne. L. ad) Cyrus (Choresh, H. which in the Persian lan∣guage signifieth, Lord, and therefore they call the sonne, choresh, his name before was Spaco, as Herodotus, which in the Medes language signifieth a dogge) king of Persia, a thing (a word. H.) was reuealed vnto Daniel, who was called by his name Belteshatzar: and the word was true (proper. Br. truth in the word. H.) but the time appointed was long (great. H. the strength or force was great. L. V. S. tzaba signifieth both, but the first rather here) and he vn∣derstood the words (word. H.) and had vnderstanding in the vision (he vnderstood both the words of the vision, because they were plaine, and the matter of the vision.)

2 At the same time (in those daies. H.) I Daniel was in heauines for three weeks of daies.

3 I ate no pleasant bread (or meate. I. bread of desires. H.) neither came flesh nor wine in my mouth, neither did I anoint my selfe at all (in anointing anointed me. H.) till three weeks of daies were fulfilled.

4 And in the foure and twentieth day of the first moneth, I was by the banke (side, B. G. hand. H.) of the great riuer, euen Hiddekel (that is, Tigris, L. V. in Dekel. S. cor.)

5 And I lift vp mine eyes, and looked, and behold, a man clothed in linen, end his loynes were girded about with gold of Vphaz (not fine gold. L. V. it is the name of the place from whence they had fine gold. Ier. 10. 9.)

6 His bodie was like Tharsis (H. S. the chrysolite. L. G. the turkeis. B. the hiacinth. V. be∣rill. I. see more, qu. 14.) and his face as the sight of lightning, and his eyes as lamps of fire, and his armes and feete were like the colour (shining. V. shew. L. eye. H.) of polished brasse, and the voice of his words, as the voice of a multitude.

7 And I Daniel alone saw the vision, and the men that were with me, saw not the vision: but a great feare fell vpon them, so that they fledde away, to be hidde (and hidde themselues. B. G.)

8 Therefore I was left alone, and saw this great vision, and there remained no strength in me, and my comelines (my forme. L. glorie. S. colour. B. strength. G.) was turned into cor∣ruption (was corrupted and deformed. V.) and I reteined no power.

9 Yet I heard the voice (sound. I.) of his words: and when I heard the voice of his words, I slumbred (fell a sleepe. G. was astonished. B. but the word signifieth to slumber) on my face, and my face was turned toward the ground.

10 And behold, an hand touched me, which set me vp (mooued or strengthened me. H.) vpon my knees, and vpon the palmes of my hands.

11 And he said vnto me, O Daniel, a man much desired (a man of desires. H. see c. 9. 23.) vnderstand the words that I speake vnto thee, and stand in thy place: (station. H.) for vnto thee am I now sent: and when he had said this word vnto me, I stood trembling.

12 Then he saide vnto me, Feare not, Daniel: for from the first day that thou didst set (giue. H.) thine heart to vnderstand, and to afflict (chasten. B. humble. G.) thy selfe before thy God, thy words were heard, and I am come for thy words.

13 But the Prince of the kingdom of Persia withstood me (stood before. I. rather against me) one and twentie daies: but lo, Michael, the first (one. V. L. cum caeter. but achad signifieth the first, Gen. 1. 5. as well as one) of the chiefe Princes, came to helpe me, and I remained there by the kings (not king. L. S.) of Persia.

14 Now I am come to shew thee, what shall befall thy people in the latter (or ensuing. I. not last. L.) daies: for yet the vision is for many daies (not of these daies. I. (daies) put absolute∣ly without any other addition, signifie many)

15 And when he spake these words vnto me, I set my face toward the ground, and held my tongue.

16 And behold, as the similitude of man (of the sonnes of men. H.) touched (vpon. H.) my lips: then opened I my mouth, and spake, and said to him that stood before me, O my Lord, by the vision, my sorrowes are returned (I. G. not my ioynts are turned out of their place, L. V. B. or my inward parts are turned. S. the word, tzir, signifieth sorrow, anguish,) and I haue re∣teined no strength.

17 For how can the seruant of that my Lord, talke with that my Lord (A. P. better then how can this seruant of my Lord, talke with that my Lord. I. or how can the seruant of this my Lord talke with this my Lord. V. Pol. or how can the seruant of this my Lord talke with my Lord beeing such an one. B. G. the demonstrative, zeh (that, or yonder) is in both places ioy∣ned with adonai, Lord: see more, qu. 17. following) for as for me, there remained no strength to me, neither is there breath (L. S. B. G. spirit. V. the soule. I. A. the first rather) left in me.

18 Then there came againe (added. H.) and touched me, as the appearance of a man, and strengthened me:

19 And said, O man, much desired: peace be vnto thee, be strong, and be of good cou∣rage: (be strong, be strong. H.) and when he had spoken vnto me, I was strengthened, and said, Let my Lord speake: for thou hast strengthened me.

20 Then said he, Knowest thou wherefore I am come vnto thee? for now I will returne to fight against the Prince of Persia: and as soone as I goe forth (am going forth, H.) the Prince of Grecia shall come (commeth. H. not is come. L. S.)

22 But I will shew thee, that which is expressed (decreed. G. appointed. S.) in the Scrip∣ture of truth: and there is none that holdeth (confirmeth himselfe. H.) with me in these things, but Michael your Prince.

3. The questions and doubts discussed.

1. Quest. Of the excellencie of this vision reuealed in this Chapter and the two next vnto Daniel.

This vision, which Lyranus counteth the ninth from the beginning of this booke, c. 2. but indeede it is but the fourth vision, which Daniel properly had, beginning at the 7. chapter: It is a most worthie and excellent vision in diuers respects. 1. because of the preparation: Daniel fasted and humbled himselfe 3. weekes of daies, before this vision was shewed vnto him. 2. The reuealer of this vision, was the chiefe of the Angels, euen Christ himselfe, as is further shewed, qu. 12. following, who appeared not in the ordinarie shape of a man, but in a glorious manner, his bodie was as the Chrysolite, and his face like lightning, &c. v. 6. Perer. 3. Whereas other visions were darke and obscure, this vision is plaine and manifest: and therefore it is said, the word is true, or proper, not figuratiue. H. B. 4. This vision is continu∣ed, and contained in these three last chapters, which was all one vision: so were not any of the other so long continued and produced. Iun. Polan. 5. It is saide, the time was long, when these things should be fulfilled, many yeares after: some read, and the power and force is great: for the word is tzaba, which signifieth an armie, and so some of the Rabbins vnder∣stand here an armie of Angels, which appeared to Daniel: but the first seemeth to be the better sense, Iun. Polan. Some thinke, that this was a long prophesie, the accomplishment whereof is extended vnto the ende of the world, Bulling. Perer. But, though in the last chapter mention be made by occasion of the resurrection, yet this prophesie was properly fulfilled before the times of the Messiah: though typically it may be applied to the times succeeding; as concerning the perfection of Antichrist prefigured by Antiochus, and other accidents, which did befall the Church of Christ.

2. Quest. How the third yeare of Cyrus is here to be vnderstood.

1. Some Greeke copies here for the third yeare, doe read the first yeare of Cyrus: the occasion of which error Theodoret thinketh to be this, because it is said, c. 1. 21. that Daniel was vnto the first yeare of Cyrus: which doubt Theodoret thus taketh away, because in the originall it is saide, vnto one yeare of Cyrus, not to the first: But it is euident, that in the He∣brew phrase, one is taken for the first: the solution then is this, that Daniel continued in au∣thoritie with the Babylonian kings, and ministred vnto them, as long as that Monarchie continued, and then he serued Cyrus and Darius. Lyran. Perer. Polan.

2. This third yeeare of Cyrus some vnderstand to be the 4. yeare from the solution of the captiuitie: first Darius raigned one yeare, and died in the beginning of the next, and then Cyrus succeeded: But Cyrus and Darius raigned together, because it is said c. 1. 21. that Da∣el was vnto the first of Cyrus, which was in the first of Darius also, for otherwise he should be omitted with whom Daniel was in great grace.

3. The better opinion is that Cyrus in the verie first yeare, when Babylon was taken, gaue the Iewes libertie to returne, in the second yeare they beganne to build, and were the same yeare hindred, and in the beginning of the third yeare this vision was reuealed vn∣to Daniel.

4. This was the third and last yeare of Cyrus raigne ouer the Persian Monarchie: who raigned 30. yeares in all, and in the 28. yeare of his raigne ouer Persia, he tooke Babylon, Polan. Pellican. he did not raigne 30. after the taking of Babylon, as M. Liuely, Pererius, with others thinke.

Quest. 3. Of Daniels vnderstanding of this vision.

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

1. Some haue visions, but they vnderstand them not: such were Pharaoh, Nebuchadnez∣zar, and Balthazar:* 1.1 and of these Gregorie saith, cum aliquid ostenditur, & intellectus non tri∣buitur, prophetia minime est, when any thing is shewed, and vnderstanding not giuen, it is no prophesie:* 1.2 neither are they Prophets to whom such things are shewed, &c. And Augu∣stine saith, magis Ioseph Propheta fuit qui intellexit, &c. Ioseph was rather a Prophet, who vnderstood the dreame, then Pharaoh, which had it and vnderstood not.

2. Some there are which may vnderstand in some sort, and haue the gift of prophesying, and yet not be in the state of grace: such an one was Balaam, who vttered most cleare pro∣phesies of things to come. And that the gift of prophesie may be separated from the grace of God, and charitie, the Apostle sheweth, 1. Cor. 13. 2. If I had the gift of prophesie, &c. and had no loue, I were nothing, Pintus.

3. But there are some, which are the faithfull seruants and true Prophets of God, who haue both the gift of Prophesie, with the vnderstanding therof, and are also in Gods fauour, and in the state of grace: such an one was Daniel.

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

What the meaning of this name is, is shewed before, c. 1. quest. 28. But Daniel nameth himselfe here Belteshazzar for these cause. 1. voluit hoc vaticinium celebre esse per omnes nationes, he would haue this prophesie famous among all nations, where he was knowne ra∣ther by the name of Belteshazzar, then by the name of Daniel, Calvin. 2. by this meanes, though he were called by a strange name, yet he would make it knowne, se non alienum esse à populo Dei, that he was not enstranged from the people of God, but continued still in their communion. 3. And hereby also Daniel intimateth, that he was the same man, vnto whom the former visions were shewed, and the vnderstanding of secret things: and so by this meanes this vision was receiued with greater credit and authoritie, Polan.

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

1. Theodoret thinketh, this was one cause thereof, because all of the Iewes hauing liber∣tie to returne, yet many of them, beeing in loue with the pleasures of Babylon, neglect•• in patriam reditu tanto beneficio vti noluerunt, neglecting to returne into their countrey, would not vse so great a benefit: But if this had beene the cause, Daniel would not haue deferred the time of mourning so long, for this backewardnesse of the people was knowne in the 1. yeare of Cyrus, when the people had licence to returne.

2. An other cause of Daniels mourning is supposed to haue beene the remembrance and consideration of so many heauie things, as were foreshewed him in time to come to befall his people.

3. As also because it was reuealed vnto him, to what blindnesse and obstinacie his peo∣ple should growe, as to put to death the Messiah, Perer. But if either of these had beene the cause, Daniel would not haue put off his mourning so long: for the first was signified vnto him in the 3. of Balthazar, c. 8. and the other in the 1. of Darius, c. 9. But this mourning of Daniel was in the 3. yeare of Cyrus, two yeares after.

4. Therefore this indeede was the cause: the people which were returned had begunne to reedifie the Temple, and presently they were hindred by Cambyses, Cyrus beeing occu∣pied in warres abroad: this hard newes came to Daniel in Persia, and therefore he mourneth, entreating the Lord that the businesse might goe forward, Iun. Polan. Oecolampad. Pellic. with others.

Quest. 6. Of the time that Daniel mourned, which was three weekes of dayes.

1. This is added (of dayes) by way of distinction, because in the former chapter he had spoken of weekes of yeares, Polan. 2. Some thinke he mourned 3. weeks, to signifie the Tri∣nitie, gloss. interlin. but that is too curious. 3. Some, because the people hauing leaue to re∣turne in the first of Cyrus, had deferred their iourney vntill this 3. yeare, and therefore Daniel mourneth 3. weeks, for euerie yeare a weeke, least this negligence should haue beene layd vnto the peoples charge, Hugo: but this is contrarie to the storie, Ezra. 2. where it is declared that they beganne to build the Temple in the second yeare, therefore they did not put off their returne vnto the third yeare. 4. Further Hugo hath an other conceit: that as Daniel fasted 21. dayes before the Angel appeared, which represented Christ, so the Church hath the like vse to fast 21. dayes before the aduent: But such superstitious customes are not grounded vpon either precept or example in Scripture: superstition was the mother and founder of such inuentions. 5. This then was the cause: Daniel herein sheweth his constancie, not that sorrowe is valued before God by the length of time: but Daniel continueth in fa∣sting and prayer, expecting still some comfortable answer from God: he therefore giueth not ouer vntill he sawe that the Lord graciously inclined vnto his prayer, Iun. 6. And in that he fasted 21. dayes in the 1. moneth, the 1. day, which was the newe moone, which they were commanded by the lawe to keepe with reioycing, seemeth to be excepted, Iun. 7. And whereas within this time they vsed to keepe the Passeouer, which was a time also of reioy∣cing, it seemeth that in the captiuitie that solemnitie was omitted, and so thinketh R. Leui: whereupon Theodoret reprooueth the Iewes in his time, who vsed to celebrate the Pasch, with all the rites and ceremonies thereto belonging, wheresoeuer they were, whereas by Moses lawe it was onely to be kept in the place which the Lord should chuse.

Quest. 7. Of Daniels abstinencie.

v. 3. I ate no pleasant bread. In the Hebrewe, it is called bread of desries: which Theo∣doret taketh to haue beene common bread, because it was desired of all: but it rather signi∣fieth some fine pleasant bread, such as whitebread or manchet is to browne, Vatab. for after∣ward he speaketh of wine, which is a pleasant and principall drinke, from the which also Da∣niel abstained: it is not like that for 3. weekes he did eat no bread at all.

2. Now in that Daniel the space of 3. weekes refrained the drinking of wine, and eating of pleasant bread or meate, it seemeth that before he vsed them: so that Daniels abstinencie, when he did chuse at the first to be fedde onely with bread made of pulse, c. 1. seemeth on∣ly to haue beene for a time: which some thinke was for that he was now in yeares, and there∣fore it was not fit he should vse such a sparing and course diet, as he did before: or now he was at his owne finding, and needed not to be forced to eat any meate, that was polluted, but might prouide such as he thought best himselfe, Lyran. Perer. But this rather was the cause, as M. Calvin well noteth: that now there was not the like danger, as then, in eating delicate meates; for then they were vsed as baits to corrupt Daniel, and winne him from his faith and religion: But afterward Daniel, elapsus è Diaboli & Regis insidijs, hauing escaped the snares of Sathan, and of the king, vseth greater libertie.

Quest. 8. Of the custome and vse of anointing, which Daniel also forbeareth.

Hierome here writeth, that the Persians in stead of bathes vsed to anoint themselues, ye•• to besmeare themselues all ouer with ointment, as Plinie writeth lib. 13. c. 1. which they did both to defend themselues from the intemperat heat, and to keep their bodies in health, Lyran. this custome of anointing was verie auncient: Plinie in the same place saith it was not in vse in the time of the Troiane warte: But that is not so: for Diodorus Siculus, lib. 2. c. 1. reporteth how a king of Egypt, called Miridies allowed vnto his wife, for ointment and other ornaments of her bodie, a talent of siluer euerie day: which king was long before the Troian warre. And we read in the Scripture that long before the Troiane stirres, Moses prescribed an ointment to be made for the vse of the Temple, Exod. 30. And before that Io∣seph

embaumed his fathers bodie with ointments and other spices, Gen. 50. 3. And oint∣ment was vsed to diuerse purposes. 1. There was a religious vse in the anointing of the Ta∣bernacle, their Priests also and kings were anointed. 2. It also had ciuill vses. 1. as first it was vsed for ornament, as Ruth anointed her selfe when she went to Boaz, Ruth. 3. 2. they vsed to entertaine holy persons with anointing their head and feete: as Marie Magdalen a∣nointed Christs feete in the gospel. 3. they anointed also the bodies of the dead, and bur∣ned sweete odors ouer them: as it is said, that they layd Asa in a bed of spices, and burned sweet odors for him with an exceeding great fire, that is in great abundance, 2. Chr. 16. 14.

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

1. This was the same riuer called Tigris, not as Hierome thinketh of the beast called the Tiger, because of the swiftnesse of the streame: but Tigris in the language of the Medes sig∣nifieth a shaft or an arrowe, whence this riuer is so called of the swiftnesse, Plin. lib. 6. c. 7. 2. This Hidekel is commonly taken for the riuer Tigris, Pint. Perer. some thinke it was a branch of Euphra••es falling into Tigris about Apameae, Polan. But it was rather a part of Tigris, which in the one part is called Hidekel, in an other Phison, or Phasitigris, Calvin. see further hereof els where.* 1.3 3. it is called a great riuer in respect of other smaller riuers, though Euphates which is sometime simply called the great riuer, and Nilus in Egypt, were greater then it.

Quest. 10. Whether Daniel were onely in spirit, or bodily present by the riuer Tigris.

1. M. Calvin thinketh, that he was carried thither in spirit onely, as before c. 8. 2. he is said in Balthazars time to be in Shushan: but there is not the like reason: for then, while the Babylonian Monarchie yet stood, Daniel had no occasion to be in Sushan, which was the chiefe citie of Persia: But now beeing in Persia, or among the Medes, it is like, that he was in that Prouince where Tigris was. 2. Pellican and Oecol. leaue it as a matter indiffe∣rent, whether he were there in spirit onely, or otherwise. 3. But it is most like, that the very place is described in deede, where this vision was reuealed, as Iunius, that these things were shewed vnto Daniel, in regione trans-Tigritana, in the region beyond Tigris: and Bullinger doth gather so much by that which followeth, of Daniels companions, that beeing afraid of that glorious sight, they fledde away, and hid themselues, v. 7. by which it appeareth, that Daniel was not alone transported onely thither in spirit, but that he had companie with him, and so was verily in that place.

Quest. 11. Why this vision was shewed vnto Daniel by the riuer Tigris.

Hierome here noteth that holy men vsually had their visions and reuelations by riuers sides, as Esechiel by the riuer Chebar, Esech. 1. Iohn Baptist by the flood Iordan: and here∣in the heathen Poets imitated the true Prophets, imagining themselues to be infused with their poeticall furies, in fountaines, and by riuers: whereupon it was commonly held, that their gods and goddesses had their habitation in fountaines and riuers. Now these reasons may be giuen, why this vision was shewed to Daniel in this place. 1. vt aquae labentes essent simi••••lum gratiarum spiritus, that the running waters might be a signe of the graces of Gods spirit, which were powred vpon the Prophets, Polan. to the same purpose Pererius, that by the abondance of water is signified magna vis prophetica illuminationis, the great plentie of propheticall illumination. 2. some thinke that the vanitie of the world, is compared a∣qui•• praeter fl••••••tibus, to the passing of waters, Oecolampad. 3. But this is more probable, secessum contemplationis gra••••ia quaesisse, that Daniel went apart, to giue himselfe to contem∣plation, because the citie was full of noyse aud tumult: Pollican. as Paul with the disciples prayed by a riuer side, Act. 16. 4. And this speciall reason there was beside, because Nica∣tor the founder of the f••milie of the Seleuci••ns, whom the prophesie c. 11. chiefely con∣cerneth, founded his chiefe citie Seleucia, vpon the riuer Tigris, H. Br. 〈◊〉〈◊〉 Daniel.

Quest. 11. Whether it were an Angel or Christ which ap∣peared here vnto Daniel.

v. 5. There was a man cloathed in 〈◊〉〈◊〉 not that he was a man in deede, but he appeared in humane sl••••pe. 1. Some thinke that this was the Angel Gabriel, as Theodoret, Ca••thusi∣anus, Lyranus, who (they thinke) was the speciall protector of the Iewes in captiuitie, as Michael 〈◊〉〈◊〉 of those which were returned: so Gregor. lib. 17. 〈◊〉〈◊〉. Cassan•••• c••••••ation. 8.

Hugo Cardinal. of the same opinion is Calvin, Bullinger, Osiander, that this was an An∣gel. And Pereius reason is, because in the visions shewed vnto Daniel, c. 8. 9. the Angel Gabriel is expressed by name, that wat sent to declare the meaning of the vision to the Pro∣phet: But it followeth not, that therefore this was the Angel Gabriel which appeared in this glorious manner: It was the Angel Gabriel which afterward speaketh with Daniel; but it was Christ which in this glorious manner manifested himselfe.

2. The reasons to confirme this, that Christ himselfe appeared, are these: 1. Hyppolitus vrgeth the difference betweene the apparition of Gabriel before, and this here: for he is said before c. 9. to come fleeing as a ministring Angel; but here is no such thing: he that appea∣reth now, sheweth himselfe in his maiestie, as the Lord, himselfe. 2. Pappus inferreth as much out of v. 17. because Daniel calleth this Angel Lord, and himselfe his seruant: but the holy Prophets did not call themselues the Angels seruants: the Angels did rather acknowledge them to be their fellowe seruants, Reuel. 22. 8. 3. Iunius and Polanus doe prooue the same by that place, c. 12. 6. where one, namely an Angel, speaketh thus vnto the man cloathed in linen, When shall be an ende of these wonders? this was Christ then, of whom the angels learne the knowledge of things to come: who is called c. 8. 13. Palmoni, one that hath secrets in account: to whom one of the Angels propounded the like question. 4. this vision agreeth with that Reuelat. 1. almost in euerie respect: But there Christ appeared in this manner, in a long rayment, girded about with a golden girdle, his eyes were as flames of fire, his feete as fine brasse, his voice as the sound of waters: And so doth Christ appeare here, in a long white garment, his face as lightening, his eyes as flames of fire, his armes and feete like polished brasse, his voice, like the voice of a multitude: the likenesse and agreement of the apparitions sheweth that he was the same, which in both places appeared.

3. Now this strong obiection there is, that it was not Christ but an Angel which appea∣red, because afterward v. 13. he speaketh of Michael the Prince which came to helpe him, which Michael is vnderstood to be Christ: & Christ needed not to be helped: beside he saith, v. 11. vnto thee am I now sent. But Christ is none of the missiue or ministring Angels, he sendeth them, he is not sent.

Answ. 1. Some here answer, that though Michael afterward be vnderstood to be Christ, yet in this place, Michael signifieth one of the principall Angels, Pappus. But that seemeth not so fit, in the same prophesie, and at the same time, by Michael to vnderstand not one and the same, but diuerse.

2. Oecolampadius, who holdeth this to be Christ that appeared in this maiestie, thus in∣terpreteth those words, now I am sent to thee: placuit pairivt te nunc consoler, it pleaseth my father that I now should come to comfort thee: But we doe not finde, that Christ as the sonne of God, is said to be sent of his father: as he was man he was sent into the world: A∣gaine, he giueth this sense of the other words, Michael helped me, hunc meum erga vos fa∣uorem magis declarauit, the Angel Michael hath more declared my fauour toward you: so al∣so Pellican. but it may seeme an harsh and hard speach in any sense, to say that Christ is hel∣ped of the Angels.

3. Therefore this is our answer, that it was the person of Christ the sonne of God, which was seene of Daniel in that great maiestie: And he is that Michael afterward spoken of: But it was the Angel Gabriel that had the communication with Daniel: for the Prophet himselfe distinguisheth the person of the Angel, frō him that appeared in that glorie: as v. 16. he saith, I said vnto him that stood before me: that was another beside Christ that appeared: whom the Prophet pointeth out by the pronoune demonstratiue dubled, v. 17. how can the ser∣uant of my Lord talke with that my Lord, Polan. So c. 8. 16. there is the like distinction be∣tweene the Angel Gabriel, and another that spake vnto him in a mans voice, called before Palmoni, v. 13. the like also see, c. 12. 5. where one of the Angels standing by the riuer, speaketh vnto the man cloathed in linen, that is vnto Christ, to know when should be the ende of those things.

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

Christ is described by the adiuncts of his vesture and raiment, and by the parts of his bodie set forth by certaine similitudes. There are two parts of his apparell named, his white gar∣ment, and his girdle, which shall be handled in their order.

1. The word is ••aldi••, which Amm••nius taketh for a variable vesture of diuerse colors,

which he would haue to signifie the diuerse vertues, which the seruants of Christ should be endued with: but it was a kind of fine white linen, such as was vsed in those countreys by Princes and great men: And such were the linen garments prescribed to be vsed by the Le∣••••es▪, and Priests in the old Testament, Exod. 28. Pererius hereby vnderstandeth the inno∣cencie and puritie of the Angelicall nature. Oecolampadius applyeth it to the innocencie that ought to be in the preachers of the Gospel. But it better expresseth the Priesthood of Christ, who is described in the like manner, with a long garment downe to the feete, Reu. 1. yet sometime Christ appeareth with a garment dipped and besprinkled with blood, as Isay. 63. v. 1. 2. and Apoc. 19. v. 13. but that is in a diuerse sense: he hath a bloodie gar∣ment in respect of the wicked, to shewe his victorie and triumph ouer them: but a white garment toward the righteous, because he is their righteousnesse: and in his blood they doe wash their garmens white, Apoc. 7. 13. 14. that is, are iustified and made righteous by the blood of the Lambe, Polan.

2. His girdle was of fine gold of Vphaz: the Latine interpreter readeth, for Vphaz, Ob∣rizum: so also Lyran. Vatab. which is a name giuen vnto the finest gold, called obrizum, quia obradiat, because it glistereth, as Isidor. lib. 16. Etymol. c. 17. or, quia rubeat, because it is redde, Pline lib. 33. c. 3. or rather as Pagnine it is called obrizum, quasi Ophirizum, because it came from Ophir: for that place which here is called Vphaz, and Ierem. 10. 9. is elsewhere called Ophir, from whence Salomon had his gold. It is a place in India, about the riuer Ganges, called Malaca, Polan. Pererius thinketh it to be the same place, which the Portugals call Sophala. The girding of the loines with this girdle of gold, some expound of the pure affection of the Angels, because the reines are held to be the seate of the affe∣ctions, that their reuelations sauour not of any carnall thoughts, Bulling. Some of their de∣light which they haue in God, Perer. But this beeing a vision of Christ, not of a created Angel, both sheweth his strength wherewith he had girded himselfe, as the Prophet Da∣uid saith, Psal. 93. 1. as Pererius expoundeth that part of the vision, Apocal. 1. or it shew∣eth Christs readinesse and alacritie to finish that worke which was committed vnto him: as they in those countries wearing long garments, vsed to gird and trusse them vp, when they went about any businesse, Iun. Polan. Oecolamp.

Quest 14. Of the glorious parts of this heauenly bodie which ap∣peared vnto Daniel.

1. His bodie was like vnto the Chrysol••••e, L. Genevens. Turkeis, B. to the Hyacinth, Vatab. to the Saphir, Osiand. rather like the berill, which is of Sea or Skie colour, Iun. Pol. the word is tarshish, which is diuersely taken: for it signifieth the Sea, then a countrey in In∣dia, from whence Salomon had his gold, 1. king. 10. 22. and there was a pretious stone of that name, Exod. 28. 20. And sometime it is taken for Carthage, as where it is said, Ezeck. 27. the merchaunts were of Tarshish; the Septuag. read, the Carthaginians were thy merchants: But for Tharsus the chiefe citie of Cilicia, it is neuer taken, as Iosephus thinketh lib. 1. antiquit. to this purpose Pererius. In which obseruation of his, this may be excepted against, 1. he thinketh that Tarshish is a countrey in India: but no such thing is gathered in that place, 1. king. 10. mention is made onely of the shippes of Tarshish, that is, of the O∣cean sea which brought Salomons gold. 2. In that place of Ezechiel, the Cilicians, or any other inhabiting vpon the sea, may as well be vnderstood, as the Carthaginians. 3. And it is euident, that Ionas 1. 3. by Tarshish Tarsus of Cilicia is vnderstood, which was so called of Tarshish one of the sonnes of Iavan the sonne of Iapheth, Gen. 10. 4. And this may ap∣peare by the words of the text, he payed his fare, and went downe into the ship that he might goe with them to Tarshish: this is not here vnderstood to be the Sea, for as soone as he was in the ship, he was in the sea: and the mariners intended their course to some certaine place, not to saile vp and downe in the sea: Therefore Hierome neede not to haue found so much fault with Rheticius Bish. of Augustadunum, for taking Tarshish here for Tarsus in Cilicia, epist. 133. ad Mar. 4. Further this Tarshish here cannot be the Chrysolite, which is a pretious stone yellowish like gold, as Plinie writeth, that Aethiopia sendeth forth Chrysolites, aureo colore translucentes, which shine with a golden colour, lib. 37. c. 9. and so Hugo de S. Vi∣ctore saith, Chrysolithus fulget quasiaurum, the Chrysolite shineth like gold: as the word sig∣nifieth: But Tarshish properly signifying the Sea, must be here taken for a pretious stone of sea or skie colour: See more hereof, Hexapl. in Exod. quest. 21. 10. 5. But R. Saadiah his conceit here is verie strange, who thinketh this glorious bodie to be likened to the Sea, for

the height thereof: the Sea is 2000. cubites deepe, as he soundeth the depth, and so imagi∣neth that here appeared a shape of an huge proportion, farre exceeding the statute of a Gy∣ant: But in that the text saith, there was a man cloathed in linen, thereby is signified that he appeared in the ordinarie shape of a man.

6. For the signification hereof: some thinke that this skie colour signifieth immortalitie, Pintus, or the celestiall nature of the Angels, Oecolamp, rather it betokeneth, that Christ is the Lord of heauen, Iun. comment. and that he is the Lord heauen, as the Apostle speaketh, 1. Cor. 15. 47. Polan.

7. But it will be questioned how the colour of his bodie could be perceiued, seeing it was couered with a linen garment: Pererius answereth, that it appeared as a most fine linen garment, thorough the which the heauenly colour of his body might be seene.

2. His face was like the lightening. So we reade, that Christs face in the mountaine did shine as the Sunne: Hereby is signified the excellencie of his glorie, Pintus: and his terror a∣gainst his enemies, Perer. and as the lightening, & fulget, & terret, both shineth bright, and terrifieth, so Christ is terrour to the wicked, and a comfortable light to the righteous, Oecolamp. Bulling. But it rather sheweth celerrimam eius ad omnia presentiam, his swift presence in euerie place: as lightening appeareth quickly from the East to the West, Mat. 24. 27. Iun. Polan.

3. His eyes were as lampes of fire: so he is described Apocal. 1. that his eyes appeared as flames of fire: whereby is signified ardor amoris, his ardent loue, Perer. or the perspicui∣tie of Angels, Lyran. Pintus. or quia illuminat oculos, because he lighteneth the eyes of the minde, Bulling, and inflammat impios, he consumeth the wicked, Oecolamp, rather hereby is signified, that all things are manifest to Christs eyes, and nothing can be hidden from him, as the Aposte sheweth, Hebr. 4. 13.

4. His armes and feete were like polished brasse. Ammonius by the armes vnderstandeth the fathers of old time, by the feete, the faithfull that are now, all which as the armes and feete belong vnto one bodie: but this is farre fetcht: some applying it to the Angels doe giue this sense, thereby they will haue signified their great strength, ad operandum per brachia, ad mouendum per pedes, to worke with their hands, and mooue with their feete, Lyran. Pint. Perer. some referre it to the life and works of Christ, which did shine, Oecolamp. But more properly it sheweth the great power of Christ, in rebus agendis efficacissimam, most effectu∣all in doing and working of things, Iun. commentar. and in treading and trampling vpon his enemies, as if one should stampe vpon an earthen vessell with yron or brasen shooes. Polan.

5. Lastly this glorious and goodly man is described by his voice, which was as the voice of a multitude. 1. Albertus thinketh that this Angel was accompanied with many Angels beside, for the greater consolation of Daniel, and so his voice with the rest seemed as the voice of a multitude: But Daniel saith the voice of his words, was as the voice of a multitude, he speaketh of the voice not of many, but of one. 2. The Lord vseth before any notable vision to send a great noise or sound, as Ezech. 1. 24. the sound of the wings of the beasts which appeared, was as the noise of great waters: and Christs voice was like a trumpet, Reuel. 1. 10. and as the noise of many waters, Reuel. 1. 15. So before the comming of the Holy Ghost, there was a mightie rushing winde, Act. 2. 2. and this the Lord doth to pre∣pare his seruants, to whom he reuealed himselfe, that they should attend with greater reue∣rence, Polan. 3. Now this sound Daniel heard at the first, but he setteth it in the last place: because it is the manner of the Prophets to speake of that last, where the narration following is to beginne, as afterward v. 9. he sheweth how he was astonished at the hearing of this mightie voice, Iun. comment. 4. For the signification of this voice, 1. Calvin thin∣keth that it was onely to this ende, to discerne this Angel from the common sort of men: but there was more in it. 2. Hyppolitus by the many waters vnderstandeth the multitude of the faithfull; All that beleeue, eloquia Christi sonamus, doe ••ound forth the words of Christ. 3. they which apply it to an Angel, doe signifie thereby the singular facultie of the Angels, e••∣nuntiandi arcana, in declaring hid things. Perer. Lyran. Bullin. 4. But it rather sheweth the mightie power of Christ in teaching of men, whose one voice preuayleth more then the voice of many beside, Polan. as in the Gospel it is said of our blessed Sauiour, Math. 7. 29. he taught them, as one hauing authoritie, not as the Scribes: the teaching of Christ onely was more effectuall and of greater power, then all the babling of the Scribes and Pharisies.

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

1. The Hebrewes thinke, that all this was done in vision, and that Daniel imagined, that Hagge, Zacharie, and Malachie were present, to whome yet so much was not reuealed as to him: But the description which followeth afterward of their fleeing and hiding themselues, sheweth, that it was done in deede. 2. Some thinke that the rest saw not this vision, be∣cause they were afraid, and durst not looke vp. Iun. in commentar. But the like thing happe∣ned rather here vnto Daniels companions, which did befall those which accompanied Paul, Act. 9. they saw not the vision, onely Pauls eyes were opened to perceiue it. Iun. annotat. 3. But where it is said, Act. 9. 7. that the men which iourneied with Paul, heard a voice, but saw no man: and yet, Act. 22. 9. it is saide, that they saw a light, but heard not the voice: the meaning is, that they heard Pauls voice answering, but not the voice of Christ speaking vn∣to him: and they saw a light confusedly, but distinctly they saw not him, which was both seene and heard of Paul. 4. Pintus thinketh that they saw in deede the Angel, but percei∣ued not what he said, and therefore they are said, not to haue seene the vision: so also Lyran. but the text euidently sheweth, that they did not see the vision at all, but Daniel onely saw it: they heard the sound, and therewith were astonished, and fled away, but they saw no∣thing. 5. Calvin thinketh, that Daniel was in his chamber at this time, and in his spirit onely by the riuer, and so falling into a traunce, the rest were stricken with a terrour: But if Daniel in spirit onely had seene this vision absent, it were needelesse to say, that the rest saw it not: for how could they see a thing absent. 6. In that Daniel had companie and witnes∣ses present, it so sell out by Gods prouidence, that the truth of this vision, which Daniel af∣terward was to communicate to the Church, should not be doubted of. Polan.

16. Quest. The causes of Daniels great feare.

v. 8. There remained no strength in me. It was vsuall with the holy Prophets and seruants of God to be stricken with a great feare, when they receiued any vision: as Ieremie saith, c. 23. 9. Mine heart breaketh within me, &c. for the presence of the Lord, and for his holy words: so Habac. 3. 2. O Lord, I haue heard thy voice, and was afraid: likewise Dan. c. 7. 28. My cogitations troubled me, and my countenance changed in me: &c. 8. 27. I Daniel was stric∣ken, and sicke certaine daies: Thus were the holy Prophets affected in these visions. Now these reasons may be alleadged of this their feare:

1. The great maiestie and glorie which appeareth vnto them, farre exceeding mans ca∣pacitie, maketh them afraid, and abateth their strength: as this was a most glorious sight which here was shewed to Daniel: If we can not behold the Sunne without dazeling of the eyes, how much lesse is man able to behold such excellent brightnes.

2. The heauie things, which were declared in those visions, did also terrifie them: as the prediction of the calamities and miseries which should befall the people of God, cast Dani∣el into a sicke fit, c. 8.

3. It is the qualitie and condition of spirituall contemplation, that the more the minde is intent thereupon, the lesse vigour and strength the bodie hath, all the powers of nature ben∣ding and applying themselues to the disposition of the minde: as Gregorie obserueth well, cum ad virtutem Dei mens astringitur, à propria fortitudine caro lassatur,* 1.4 when the minde is bent toward God, the strength of the flesh is abated, &c. and this he resembleth fitly to Iaa∣cobs halting after he had wrestled with the Angel.

4. By this meanes man seeth his owne infirmitie, and the greater euidence he hath of Gods power and glorie, the more he seeth into his owne estate, and feeleth his owne wants: As Abraham beeing admitted to that familiar conference with God, Gen. 18. confessed himselfe to be dust and ashes: Moses who thought himselfe some bodie before, as beeing brought vp in the learning of the Egyptians, yet after he had talked with God, he then be∣ganne to see his imperfection, that he was flow of speech, Exod. 4. 10. and the Prophet Isai, after he had that vision, c. 6. crieth out, that he was a man of polluted lippes: to this purpose Gregor. homil. 8. in Ezechiel.

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

1. Iunius in his commentarie, by this hand vnderstandeth the spirit of God, by the which we are comforted: as Ezekiel saith, c. 1. 3. the hand of God was vpon me by the riuer Chebar: But this thing was not mystically, but histotically▪ done: yet this hand was symbolum virtutis spiritus, a symbole or signe of the vertue of the spirit. Polan.

2. Some take this for the hand of the Angel, which appeared in that glorious manner vnto Daniel before, Hierome, Pintus, Calvin, Genevens. But it is shewed before, that it was not an Angel which there appeared, but Christ himselfe.

3. Lyranus hath this conceit, that the same Angel touched Daniel as it were with a mans hand, but in an other shape, then he appeared at the first: for the Angels can easily change their shape. But there is no reason to suppose, that in the same vision, the same An∣gel should assume a diuers shape, neither doe I thinke that the like can be shewed in Scrip∣ture.

4. Some thinke that this was Christ who touched Daniels lippes: and this Polanus would confirme by these two reasons. 1. because it is God that vsed at other times to touch the Prophets lippes, and to strengthen them: as Ierem. 1. 9. and Revel. 1. 17. 2. he is said to be like the similitude of the sonne of man, v. 16. and so Christ is described, c. 7. 13. one like the sonne of man, Answ. 1. True it is that God onely giueth strength and vtterance, but the Angels also may be as ministers of Gods worke, though they doe it not by their owne power: as Gabriel touched Daniel and strengthened him, c. 8. 18. And Polanus him∣selfe vpon the 18. v. saith, that the Angel, tanquam administer Dei, as Gods minister did strengthen Daniel. 2. v. 18. he saith, one like the appearance of man touched me: there he sheweth what he meant before, by the similitude of the sonnes of men: for not onely Christ appeared in vision as a man, but the Angels also, as Gabriel c. 8. 15. appeared in the simili∣tude of a man: and c. 9. 21. he is called the man Gabriel.

5. Therefore I subscribe to Iunius in his annotations, that this was the Angel that tou∣ched Daniel, because the same that speaketh, toucheth, as may appeare v. 11. 19. And Hie∣rome saith, that the Angel touched him with a mans hand, vt sui generis corpus aspiciens, that seeing a bodie of his owne kind, he should not be afraid: but the armes which Christ appeared with, were as polished brasse, and therefore not of the same kind: and Daniel would haue beene more afraid, to haue beene touched with such glorious hands. So that hereby it is euident, that the hand which touched Daniel was an ordinarie mans hand: it was not then the hand of that glorious bodie, which appeared before, v. 4.

18. Quest. Why Daniels prayer beeing heard at the first, yet the Angels comming was deferred one and twentie daies, v. 12.

In that the Angel meeteth with a secret obiection, and vouchsafeth therein to satisfie Daniels minde, therein the Lords singular mercie appeareth toward his seruant: for Da∣niel might haue thus thought, after the Angel had told him, that his prayer was heard, the very first day, that he humbled himselfe, why the Angel came not till now, which was three weekes after: to this therefore the Angel maketh answer, shewing the cause of his stay.

1. Hierome maketh this the cause, data est per moram occasio amplius deprecandi Deum, &c. by this stay, occasion is giuen to Daniel, the more earnestly to pray, that he might the more effectually be heard, &c. This indeede was the vse that Daniel made of this stay, still continuing in prayer, and not giuing ouer: but this was not the cause, which kept the Angel from comming.

2. The ordinarie glosse addeth further, that when Daniel beganne to pray, the Angel tooke occasion, and went into Gods presence, pro re oraturus, to pray for thee: and this was that which occupied the Angel: but the text is, I am come for thy words: he came forth, as sent from God; he did not goe to God: neither needed Daniel the mediation of an Angel in his praiers; he had a sufficient Mediatour beside, euen Michael, Christ Iesus the Prince of his Church.

3. Pererius addeth further, that this was an other cause of this stay, that it might ap∣peare what an hard thing Daniel entrea••ed for, namely, the deliuerance of the rest of the people, which were yet in captiuitie: not that it was an hard thing with God, but in respect of the sinnes and ingratitude of the people, which hindred this worke. But these are mens coniectures: the Angel afterward expresseth the very cause, which is none of these al∣leadged.

4. Osiander thus writeth, that while the good Angel resisteth Sathan (whome he vnder∣standeth by the Prince of Persia) aliquot dies in deliberationibus elabuntur, certaine daies passe in deliberation: But the Angels neede not any such time to consult and deliberate of

their busines, as men doe: their counsell is alway readie, without d••bating, and their execu∣tion speedie without opposition.

5. Oecoliampadius alleadgeth out of Chrysostome, an other cause of this let, to shew vnto the Prophet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he asked things which were not lawfull, and forbidden: that the people should returne, which benefit they were vnworthie of. But this petition of Daniel was grounded vpon Gods promise, that the people should returne after 70. yeares captiuitie, and therefore it was not vnlawfull.

6. The Angel therefore sheweth, whereabout he was hindred these 21. daies: he was empl••ied in the affaires of Persia, to stay the proceedings of them, which had hindred the building of the Temple, and intended to worke yet further mischiefe against the people of God: and therein Daniel had his desire: for from the first day, that he praied, forward, the Angel was occupied in the defending and protecting of the Church. Calvin.

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

1. Some thinke that Daniel here praied for the returne of the people out of captiuitie, which was graunted by Cyrus, sed non sine magna disceptatione, but not without great dis∣ceptation and opposition, the Deuill interposing himselfe to hinder this busines. But the people returned out of captiuitie two yeares before this in the first of Cyrus, for which thing Daniel had prayed for before, c. 9. Of this opinion seemeth also to haue beene the au∣thor of the interlinearie glosse, Daniel praied vt captivus populus sub Dario relaxetur, that the captiue people vnder Darius might be released: he meaneth Darius the Mede, that raig∣ned with Cyrus: by whome, as Hugo Card▪ noteth, initum fuit consilium, the counsell first was begunne for the peoples returne. But this, as I said, was done two yeares before this prayer of Daniel.

2. Lyranus thinketh, that although this libertie were graunted by Cyrus, yet because most of the Iewes were borne in the captiuitie, which had continued from the first taking of the citie in Iehoiakims raigne 70. yeares, from Iehoiachins carrying away 66. from Zede∣kiah 56. yeares, they beeing in loue with Babylon, where they had possessions, and there were borne, deferred their going two yeares: and so Daniel feared, ne totum hoc negotium de eorum reditu impediretur, least that all this busines concerning their returne might be hindred, &c. But it is euident that the returne of the Iewes out of captiuitie was not so long put off: for they according to Cyrus edict returned in the first yeare, and in the se∣cond yeare the seuenth moneth, they beganne to build the house of God, Ezr. 3. 1.

3. Pintus thinketh that Daniels desire was to know, what should become afterward of the Persian Monarchie, and what should befall the people of God: But though these things be afterward reuealed to Daniel, c. 11. yet that was not it for the which Daniel was in hea∣uines three weekes of daies. The Lord graunteth more, then he desired, and reuealed vnto him things to come, as c. 9. Daniel onely praied for the temporall deliuerance of the people, but he is iustructed also by the Angel concerning the Messiah, which should bring spirituall deliuerance, and redemption.

4. Pererius thinketh that Daniel prayed, that the rest of the Iewes which remained yet behind, might returne also into their countrey: but Daniel was not heard in this: for many of them beeing entangled with the pleasures of Babylon, neuer returned.

5. Wherefore Daniels praier was this rather, that whereas the building of the Temple and Citie was hindred by Cambyses, it would please God, that the worke might goe forward, and that the impediments might be remooued, and the enemies of his Church pre∣uented: herein Daniel was heard: for the present in the one, that the malice of the aduersa∣rie might be staied, which was the cause of the Angels stay, to bridle the enterprise of the king of Persia: the other was in due time effected afterward, when the Temple was reedifi∣ed vnder Darius, and afterward Ezra, and Nehemiah were sent to set the citie in order, and to finish the building of it. And that this was Daniels request, may be gathered by these two reasons. 1. Daniel was heard concerning that matter for the which he was in griefe so many daies: but that is shewed before to haue beene for the hindring of the building of the Lords house. 2. that which deteined the Angel 21. daies, was to shew the effect of Daniels prayer: but the busines of Persia staied the Angel, that the enemies of Gods people should not proceede in their malice: therefore for that Daniel praied.

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

1. Some doe thinke, that this Prince of Persia was an euill angel, and no other but Sa∣tan: this was the opinion of Iulian the Apostata: and some doe father it also vpon Hierome, as Rupert. lib. 9. de victor. verb. Dei. Thomas p. 1. qu. 113. Carthusian. and Hieromes words seeme to import so much: for he thinketh that this Prince of Persia, was of those Princes, whome S. Paul calleth princes of the world, which crucified Christ, 1. Cor. 2. 8. which are vnderstood to be the euill angels▪ though indeede in that place S. Paul speaketh of the Princes and gouernours of the world, which set themselues against Christ. But whether Hierome were or not of that opinion, Cassianus euidently saith, quem principem regni Persa∣rum, minime dubitandum est adversariam fuisse potestatem, quae favebat genti Persarum inimicae populo Dei, which Prince it is not to be doubted but was the aduersarie power which fauoured the nation of the Persians, which was an enemie to the people of God, &c. Cassian. collat. 8. c. 13. Rupertus also concurreth with him, prudens auditor principes il∣los angelos malos intelligere non dubitaret, a discreete hearer will not doubt to vnderstand by those Princes (of Persia and Grecia) the euill Angels: the euill angel of Persia laboured to keepe the people in captiuitie, because he was delighted with their afflictions, and would haue the Persians thereby sinne more grieuously by oppressing the Lords people: the euill Angel of Grecia laboured for the same reasons, to bring them in captiuitie to the Grecians. Thus Hugo Cardinal. deliuereth Hieromes exposition: of the same opinion that this Prince of Persia was Satan, are Melancthon, Osiander, and Pappus.

But thus it may be obiected against this exposition. 1. the euill angels are not able to resist the good, but the most inferiour of the good angels is of greater power, then the most mightie of the euill: for as Thomas saith,* 1.5 ordo gratiae praeponderat ordini naturae, the order of grace preuaileth against the order of nature.

To this it is answered, that the euill angels haue not power to resist the good by any na∣turall facultie, but by reason of the sinnes of the Iewes: malus pugnat accusando, bonus de∣fendendo, the euil doth fight in accusing, the good in defending: And Rupertus sheweth how the euill angel withstood the deliuerance of the Iewes▪ foure waies. 1. instigando ad gravissi∣ma scelera, by prouoking them vnto great sinnes, whereby God should be offended with them. 2. exaggerandis bonis, quae in captiuitate possidebant, by amplifying and setting forth those good things which they enioyed in Babylon. 3. alienando animum Cyri, by alienating the minde of Cyrus from them. 4. and by accusing them, and presenting their sinnes before God: so Rupert. lib. 9. de victor▪ verb. c. 6.

Contra. But it is euident by the text, that no such resisting by perswasion, suggestion, or seduction is meant, but by a contrarie power and endeauour: because the Angel speaketh of Michaels ayding and helping him against the Prince of Persia, v. 13. and v. 20. of his figh∣ting with the king of Persia. As the angel fighteth against him, so the Prince of Persia resi∣sted the Angel: But he did fight, not by perswasion, or suggestion, but by hindring and sup∣pressing his enterprises.

2. Againe it is obiected, that the euill spirits are not made presidents of nations: as some imagine, that euery nation and kingdome hath both a good, and euill angel set ouer it: to this it is answered, that the euill spirits haue not this power giuen them of God ouer nati∣ons, but they haue it by reason of mens sinnes: and indeede the Persians and Grecians wor∣shipped deuills in their idols, and so they themselues made the deuills and euill spirits their Princes.

Contra. True it is, that the Prince of darknes ruleth in the hearts of the disobedient: but it is one thing to seduce and entice men vnto sinne, an other to manage the affaires of king∣domes. This Prince of Persia hindred the building of the Temple, and the returne of the people. This Satan had no power to doe, otherwise then by his ministers and instruments. So then the euill spirits, are the Princes of darknes, and of the world of the wicked: but Prin∣ces of countries and kingdomes they are not. Satan indeede saide vnto Christ, that all the kingdomes of the world were his, to giue to whome he would, Luk. 4. 6. but therein he lied: for the earth is the Lords, and all that therein is, Psal. 24. 1.

2. An other opinion is, that this Prince of Persia, was a good Angel to whome the care of that nation was committed: of this opinion are Gregorie, Theodoret, Thomas, 1. p. q. 123. ar. 7. Lyranus, Carthusianus, vpon this place, and Vatablus in his annotations, and Pint▪ so

also Oecolampad. Pellic. And whereas one Angel is said to withstand an other, it is not they say, so to be vnderstood, as though they did contend, and striue together: but as long as the will of God is not yet reuealed, the Angels, populorum, quibus praesunt, diuersa merita expo∣nunt coram Deo, doe onely lay open before God, the diuers state and deserts of the people, ouer whome they are set: Perer. yet so reasoning the case, vt quando revelata fuerit divin•• voluntas, simpliciter concordent, that after Gods will is reuealed, they simply accord toge∣ther. Lyran. Pererius bringeth in the Angels thus reasoning together: first the Angel of the Persians thus alleadgeth, that it was not fit for the Iewes to returne, 1. because it was pro∣fitable for them to be vnder affliction; in their prosperitie they would quickly forget God. 2. And their sinnes were so great, that they deserued a longer time of captiuitie then for 70. yeares. 3. And beside, some respect was to be had vnto the Persians, that they by the Iewes cohabiting among them, might be brought to the knowledge of the true God. On the other side Gabriel for the Iewes might thus alleadge, 1. that it was requisite they should now be deliuered as God had promised, seeing the 70. yeares of captiuitie was de∣termined. 2. there was great feare, least, if they should continue longer among the Idola∣trous Gentiles, they might sooner be peruerted to idolatrie, then the other conuerted to their religion. 3. And though they were vnworthie in respect of themselues, of this bene∣fit, yet the Lord would respect them for the Messiahs sake, that was to come of that nation.

Contra. 1. It is a very base thing to imagine, that there is any such altercation or di∣spute betweene the good Angels, among whome there is a most sweete concent and har∣monie: If Satan be not diuided against Satan, Matth. 12. 25, 26. but they worke together to vphold their kingdome; much more doe the good angels consent together to doe the Lords will. 2. All the Angels are sent forth to minister for their sakes, that shall be heires of sal∣uation, Hebr. 1. 14. therefore they will not perswade any thing against the people of God. 3. If they rest contented, when Gods will is knowne, then they would not reason against the deliuerance of the people of Israel▪ wherein the Lords will & pleasure was reuealed alreadie.

3. Therefore▪ this Prince of Persia, was none other then Cyrus, or Cambyses in his ab∣sence, beeing at this time in warre ••gainst the Massagetes, who by the suggestion of some e∣nemies to the Iewes, and false informations giuen in against them, caused them to cease from building of the Temple: All this was no doubt wrought by the malice of Satan. But Cam∣byses is this Prince of Persia, who withstood the Angel, not as opposing himselfe, but inter∣posing his authoritie to hinder the worke of Gods house, which the Angel furthered: And who this Prince of Persia was, the ende of the verse sheweth, where the Angel nameth the kings of Persia.

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

1. They which vnderstand the Prince of Persia here spoken of, v. 13. and the Prince of Grecia, mentioned v. 20. to be euill angels, doe verily thinke that there is striuing and figh∣ting betweene them in deede: as Cassianus thus conludeth, Discordias gentium & conflictus, quos istis instigantibus inter se gerunt, etiam contra se aduersae exercent potestates, the discords and conflicts of the nations, which they make among themselues, by the instigation of these spirits, euen the aduersarie powers doe exercise among themselues, &c. He thinketh, that by the variance betweene nations, which is caused by euill spirits, the Deuills themselues may be thought likewise to be at variance.

2. Rupertus goeth further, Etiam sibimet semper dissentiunt, & inter eos semper sunt iur∣gia, quia superbi sunt, the euill Angels doe not onely resist the good, but they are at vari∣ance betweene themselues alwaies, and there are continually brawles among them, because they are proud, &c. But both these opinions are contrarie to that saying of our Sauiour, that Satan is not diuided against Satan, for then his kingdome could not long stand.

3. The euill Angels likewise resist the good, as Hierome saith in this place, enumerando peccata Iudaeorum, by rehearsing the sinnes of the people, for the which they were iustly held in captiuitie: and Rupertus sheweth how they contradict the good Angels about our praier,* 1.6 nostra contra nos declamando causas iniustitiae, &c. by declaiming against vs, & shew∣ing our vnrighteousnes, for the which we deserue not to be heard. But in this sense they might as well be said to contradict God, and to withstand him, when they seeke to hinder his gratious will and purpose toward his: and thus the euill angels oppose themselues not onely 21. daies, but continually, they neuer giue ouer.

4. Pappus seemeth to vnderstand this resistance of the Deuill, of his suggestions and tentations: which he worketh fiue waies: 1. by peruerting the vnderstanding and iudge∣ment, and corrupting it with error, as Idolaters, and heretikes are seduced. 2. by incensing the will and affections to anger, enuie, lust, and such like. 3. by offering the obiects, and occasions of sinne, as opportunitie of time, person, place. 4. by driuing men to despaire through aduersitie and affliction. 5. by puffing them vp with prosperitie. But this is not the withstanding here spoken of, which continued but an 21. daies, whereas Satan neuer ceaseth in this manner to tempt.

5. Some referre it vnto Satans instruments, that Satan in respect of them is said to resist, because he turned the minde of Cambyses, and of the nobles of Persia, against the people of God, Osiand. Indeede Satans instruments properly resisted herein, as is before shewed: But Satan is not here said to resist in them: for then they should haue resisted still, for Satan ne∣uer left egging and sti••••ing of them vp against the Church of God.

6. They which vnderstand and this of the good Angels, doe thinke they are said to resist and withstand one an other, allegando contraria merita, &c. by alleadging the diuers merits of the nations, ouer the which they are set, Lyran. Pint. with others: but this is confuted be∣fore in the former question.

7. This Prince of Persia then beeing vnderstood to be Cambyses the gouernour of Per∣sia, he is saide to withstand the Angel: not that any morall Prince can oppose himselfe a∣gainst the Angels: but this was done, per accidens, by an accident, because mora iniecta est Angelo, the Angel was staied, beeing occupied in hindring the contrarie endeauours of the Prince of Persia against the people of God: who, while he practised against the Church of God, whose cause the angel sought to further, is said to withstand him. Iun. in commentar.

7. Vatablus thinketh that this is but a prase of speech, that one Angel withstood an o∣ther, res exprimit Scriptura more nostro, the Scripture expresseth things according to our manner. Emmanuel Sa resolueth thus, that it seemed an hard thing to him to vnderstand, and admirable, how there should be any contention among the Angels: the best resolution then is, to insist vpon the plaine and literall meaning, that this Prince of Persia was Camby∣ses, as is shewed before.

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

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

2. But the better opinion is, that this Michael was none other but Christ the Sonne of God, the Prince and chiefe of the Angels: the reasons are these. 1. the word Michael sig∣nifieth, who is as God: whereupon it can not be inferred, that he is not God: for the essence of the Sonne is not compared with the essence of the Father, but the comparison is of their persons: and so Christ is called the image of the inuisible God, Coloss. 1. 15. the ingrauen image of his person, Heb. 1. 3. 2. He is called the cheife of the Angels, who are called Prin∣ces in comparison of all other terrene Princes: the word achad here vsed, signifieth as well the first, as one: as the word achath, of the same sense is taken, Dan. 1. 21. he was vnto the first yeare of Cyrus. Christ then, was not one, but the first or chiefe of the Princes, that is, the An∣gels. 3. This Michael is called the Prince of the people of God, v. 21. who is Christ, and the great Prince, c. 12. 1. 4. He is saide to helpe the Angels, then he was greater then the Angels: for there is no power greater then the Angelical power, but the diuine onely: Po∣lan. Melancth. Genevens. H. Br. Iun. all consent, that Michael is not here a created Angel, but Christ Iesus the Sonne of God, the Prince of the Angels: M. Calvin leaueth it as a thing indifferent.

23. Quest. How Michael helped the other Angel.

1. Lyranus thinketh, that he was a superiour Angel, and so helped him, as beeing of greater power: but God would not employ an Angel in the defense of his Church, not bee∣ing of power sufficient to goe through with the busines.

2. Pererius thinketh he helped him, validissime repellendo rationes Principis Persarum, by valiant repelling the contrarie allegations of the Prince of the Persians, whome he sup∣poseth to haue beene a good Angel: But it is an inconuenient thing to imagine, that there is such dispute and arguing among the Angels.

3. Oecolampad. who taketh the Angel that speaketh to Daniel, to be Christ, and Mi∣chael, for another chiefe Angel, maketh this the sense, that Christ calleth an Angel his ••elper, vt commodius fauere videatur, that he might seeme more commodiously or fitly to fauour and protect his people: his meaning is, that Christ herein applyeth himselfe to their capaci∣tie, and as he alleadgeth out of Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he doth incor∣porate his cause, that is, speaketh as it were grossely to their vnderstanding: such he taketh those speaches to be of the Angel, that wrestled with Iacob, which was Christ, let me alone, because the day is risen: and the Lord said to Moses, Exod. 32. let me alone, tht I may de∣stroy them: But these speaches are not alike: for there God hath to doe with men, and so ap∣plyeth his speach to their best vnderstanding: but here the Angel is helped of Michael, which must be taken properly, this matter beeing done among the celestiall spirits: Then to say that Christ is helped and ayded of the Angels, is a verie improper speach, and agreeth not with the analogie of faith.

4. Bullinger and Calvin thinke that although God could haue protected his people by one Angel, yet quo magis testatam faceret curam, &c. alterum submisit Angelum, the more to testifie his care to his Church, he sendeth an other Angel to helpe: But this is more to the comfort of Gods people, when they vnderstand, that not onely the Angels fight for them, but euen Michael the Prince of the Angels, the Sonne of God himselfe protecteth them.

5. Wherefore it is the sounder opinion, that this Angel was helped, non accessione nume∣ri, sed virtutis, not by the encrease of the number, but by the accession of a greater power and strength, Iun. Polan. for it is sufficiently prooued in the former question, that this Mi∣chael was Christ.

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

1. The Septuag. whom Theodoret followeth, read thus, whom I left with the kings of Persia, that is, Michael: but the true reading is, I remained, or was left with the kings of Per∣sia. 2. the ordinar. gloss. which Hugo Cardinal. followeth, by the king of Persia vnderstan∣deth Michael: but the construction of the text will not beare it: for Michael helped him a∣gainst the Prince or king of Persia. 3. Oecolampad. referreth it vnto Christ, who is said to remaine in Persia in his members, that were captiues there, as Paul is said to haue persecuted Christ in his members: But the text sheweth, that this is giuen as a reason, why the Angel came no sooner to Daniel, because he remained all that while, and was staied in Persia by occasion of the businesse, which there fell out: the Angel speaketh then of a personall re∣maining or staying, which could in no wise agree vnto Christ, who was not yet incarnate, and as he is God he is in euerie place at once. 4. the most, by the kings of Persia, doe vnder∣stand the Angels which were presidents of Persia, against whom this Angel striued for the people of God: But Rupertus reasoneth against this: because Angels are not called kings of countreys: and beside he would haue said, be remained against, rather then with those An∣gels which did contradict him. 5. Therefore Rupertus, though by the Prince of Persia be∣fore he vnderstood the euil Angel of Persia, yet here resolueth that by the kings of Persia, must be vnderstood Darius or Cyrus, with whom the Angel furthered the businesse, for the returne of the people: and afterward in the raigne of Assuerus, he preuented the mischie∣uous counsell of Haman against the Iewes, and turned it vpon his owne head. And this in∣deede is the right meaning of these words: sauing that the Angel speaketh onely of his re∣maining at this time with the kings of Persia, Cambyses and his nobles, or Cyrus and Cam∣byses rather: not of his remaining there still, as though the charge of that Prouince were committed still vnto this Angel; for no such thing can be gathered out of the Scripture, that the nations and kingdomes of the earth are assigned to particular Angels as their presi∣dents.

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

1. Lyranus vnderstandeth it of the Angel Gabriel, that spake vnto Daniel before: and some thinke, that Daniel modestiae causa, for modestie sake doth so call the Angel Lord, whereas indeede the Angels count the Prophets their fellow seruants, Apocal. 22. 8. Vatab. Pintus. so also Calvin, honorifice cum Angelo locutus est, he giueth honourable tearmes vn∣to the Angel: so also Iunius readeth thus, how can this the seruant of my Lord talke with that my Lord, that is, I so weake a man talke with an Angel so glorious, Osiander. But it is eui∣dent, that he to whom Daniel, spake was an other beside him that stood by the riuer, descri∣bed

v. 4. for this that he here speaketh to, stood before him, v. 16. but the other cloathed in linen, stood by the riuer, c. 12. 6. Neither is it like that the Angel would haue receiued this submission of so great a Prophet, seeing he refused it at Iohns hand, Reuel. 22. 8. and take him as his seruant, whose fellow seruant he was, as the Angel saith to Iohn in that place: He calleth the Angel afterward Lord, which was an honourable saluation vsed among men, but seruant he was onely to Iesus Christ.

2. Oecolampadius taketh this to be Christ, whose seruant Daniel here professeth him∣selfe to be: and he noteth therein the distinction of persons, in that Daniel speaketh to one present of an other absent, the seruant of that my Lord. But he thinketh all this to be vttered also by Christ, and not by the Angel: whereas it is euident, that many things here spoken in this conference with Daniel, cannot be vnderstood of Christ: as that he was sent, that he speaketh of Michael, which was Christ, as an other person beside himselfe, in that he saith, he was helped, and remained in Persia: these things cannot agree vnto Christ.

3. Wherefore I thinke rather with Polanus, that Daniel turning himselfe to the Angel Gabriel, which was before him, speaketh of Christ, that glorious person which appeared, v. 4. as may be gathered by the demonstratiue which he vseth: how can the seruant of that my Lord, talke with that my Lord, that is, seeing I am so afraid talking with thee, how should I be able to endure to talke with yonder my Lord: So it is euidēt that there is an interchange of persons in this chapter, as shall further appeare now in the next question.

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

1. Some thinke, that the Angel which appeared at the first in that glorious manner, v. 4. hath this conference with Daniel: so Hierome, in hominis figura videtur Angelus, &c. the Angel is seene in an humane shape, and stretcheth forth a mans hand vnto Daniel, that he should not be afraid: So also Hugo Cardin. Perer. Pintus, Pappus, Bullinger, Calvin, with others. But it is shewed before, quest. 12. that it was Christ, not a created Angel, which so appeared, v. 4.

2. Some thinke, that as Christ appeared there, so it was he that had all this conference with Daniel, and thrice touched him with his hand, so Oecolamp. but it is shewed be∣fore, quest. 25. 2. that many things are vttered by the Angel, which can no way agree vnto Christ.

3. Some will haue that to be an Angel, which was seene of Daniel, v. 4. but he that stretched forth his hand they thinke to be the sonne of God, whose office it is to comfort and strengthen, Osiand. But if that glorious vision should be of an Angel, and the appea∣rance of a mans hand signified Christ, the minister should haue appeared more gloriously then the Lord.

4. Some thinke that these things were done interchangeably, that some things were done by the Angel, some by Christ: the touching of him with an hand was Christs action: but when mention is made of Michael, the angel speaketh: of this opinion seemeth Iunius to be in his commentarie vpon these words, one like the similitude of the sonne of man, touched my lippes, personam agentem Christum designari minime dubium est, qui singularia & praeci∣pua opera sibi in hoc reuelationum genere reseruavit, it is not to be doubted, but that Christ is signified to be the person agent here, who in such kind of reuelations reserueth the most singular and speciall workes to himselfe, &c. But it was the same person which touched Da∣niel, and strengthened him, and after spake vnto him, as is euident, v. 11. and 19. let my Lord speake, for thou hast strengthened me. Now it is the Angel that spake to Daniel, for he speaketh of Michael, whom Iunius well vnderstandeth here to be Christ, as of an other per∣son beside himselfe: therefore it was he also, that touched him.

5. Wherefore it beeing confessed and graunted, that it was Christ, which appeared, v. 4. yet the rest is done by an angel, who as Polanus well saith, tanquam Dei administer, as Gods minister, on this behalfe doth minister strength vnto Daniel: and this may be made plaine by these two reasons. 1. because the same person strengtheneth Daniel, and speaketh vnto him beeing strengthened: as is euident, v. 11. and 19. 2. and the like was done by the Angel Gabriel before, c. 8. 18. who touched Daniel, and set him vp in his place: And so Iunius in his annotations, thinketh that this was the angel Gabriel that touched Daniel in the simili∣tude of a man, in v. 16.

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

1. Some doe here vnderstand by the Prince of Persia, and Grecia, the euill angels which bare sway in those kingdomes: and 1. some thinke that those euill angels did oppose them∣selues one against another, as Hierome saith, that the Prince of the Grecians came into Gods presence, vt accusaret Persarum principem, to accuse the Prince of the Persians, that the kingdome of the Macedonians might succeede in place of theirs. 2. others thinke, that ••his euil angel of Grecia did not so much set himselfe against the angel of Persia, as against the people of God, seeking to hold them vnder in captiuitie also vnder the Grecians, Osiand. 3. Rupertus likewise vnderstandeth this place of the euill angels, but thus applyeth it, that they set the Persians and Grecians together by the eares: for about the same time Darius the 3. king of Persia was ouercome of the Grecians, and his sonne Xerxes after him comming a∣gainst the Grecians with an huge armie, was constrained to flee away with shame. 4. Me∣lancthon saith that the good angels did fight against the euill angels of Grecia, which stirred vp the people of Ionia, to rebel in Cyrus time, who were suppressed by Harpagus. But all these are wide: for 1. the euill spirits are not said to be Princes of countreys. 2. neither are those subtile spirits at variance among themselues. 3. and here the Prince of Grecia is brought in as assisting the angel against the Prince of Persia: but the euill angels doe not ioyne with the good.

2. Some take these Princes to be good angels: and these also are of diuerse opinions. 1. Some thinke that the prince of Grecia did fight, that is, the good Angel also of Grecia did reason the case with Gabriel, that the Hebrewes should not yet be deliuered, and that the Grecians were more to be respected then they. Theodoret. 2. Gregorie giueth an other rea∣son: because Iudaei aliquid in Graecos commiserant, the Iewes had committed somewhat a∣gainst the Grecians, which was obiected by the angel president of Grecia, why they should not be deliuered, so Gregor. lib. 17. moral. c. 8. But the Iewes are not found to haue had any dealing at all with the Grecians, vntill Alexanders time: and the Iewes were deliue∣red out of captiuitie alreadie, therefore that could not now be hindered. 3. Some thinke that the angel of Grecia expostulated for the wrongs which the Persians had done vnto the Grecians, Oecolamp. 4. Some thinke, that this angel after he had finished his battel with the Prince of Persia, he was afterward to goe against the Prince of Grecia, Sa. But how can it be imagined, that there should be such expostulating and parts taking among the angels? for warres and strife doe arise of naturall desires, as S. Iames saith, 4. 1. From whence are wars and contentions among you? are they not hence, euen of your lusts, that fight in your members?

3. Bullinger thinketh that by the Prince of Grecia may be vnderstood, some man of Gre∣cia, that appeared in vision, as approaching vnto God, as by way of aduise or consultation: But an angel reporteth this, who haue not visions shewed them as men.

4. The best sense then is this, that by the Princes of Persia and Grecia, are vnderstood the kings of the Persians and Grecians, with the one, the Angel himselfe wil encounter now, and the other, namely the Prince of Grecia, in time to come should be raised vp against him also. So two things are here declared by the Angel: first that he will goe forth and fight a∣gainst the Prince of Persia: for both Cyrus, after the edict for the reedifying of the Temple was reuersed, prospered not, but was slaine in the Scythian warres: and Cambyses likewise fell into great enormities: first he caused his owne brother Tanaoxares to be killed, beeing falsely accused by Sphendadates the Magician, of some practising against Cambyses: he made his mother drinke poison, and so die, he killed his owne sister beeing his wife, and great with child, his wife Roxane brought forth a child without an head, which the wisemen interpre∣ted, that he should haue no heire to succeed him in the kingdome: At the last he was woun∣ded with his owne sword falling out of his sheath, and so died. Secondly, the Prince of Gre∣cia is armed against the Persians: for beside, that many valiant captaines of the Grecians were raised vp, as Leonides, Miltiades, Themistocles, which put the Persians to the soile, in Darius Hystaspis, and Xerxes raigne; at the length Alexander captaine of the Grecians, was stirred vp, who ouerthrewe the Persian Monarchie.

Quest. 28. Of the originall of the Grecians here called Iavan, v. 20.

1. Though the Grecians are ignorant of their owne originall, and beginning, yet the Scripture sheweth from whom the nations were propagated, as may appeare by the names,

which a long time after they retained, as of Assur came the Assyrians, of Canaan, the Cana∣nites, and of Elam the Elamites, and of Iavan who was one of the sonnes of Iapheth, the Ionians.

2. And that Iavan was father of the Ionians and Grecians, it may thus euidently appeare: 1. because there was a remainder a long time of the names of Iapetus and Ion among the Grecians: Euripides maketh Ion one of the nephewes and grandchildren of Deucalion: but he was long before Deucalions time, Melancthon. 2. Ioel. 3. 11. where in the originall is read Ievanim, the plurall number of Iavan, the Septuagint there translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Grecians: so likewise, Dan. 8. 21. and in this place c. 10. 20. 3. This is further euident by the places and countreys, which the children of Iavan inhabited: as Elisha, who was the founder of the Aeolians, and Kittim, who are taken for the Macedonians. 1. Macch. 1. 1. Alexander is said to goe forth of the land of Kittim, and of the word kittim, is deriued by all likelihood, the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth a Macedonian, Melancthon. Alexander the king of Macedonia, is called the Prince of Grecia, because both the Macedonians and Grecians had one and the same originall founder Iavan: and beside he was aided and assi∣sted in his warres by the Grecians.

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

1. They which thinke that this Michael was an Arkangel, doe giue this reason hereof, why Michael onely ioyned with this Angel, because he had the chiefe charge of the people and Church of God, vnder Christ, Genevens. and to the same purpose, Lyran. quia princeps erat totius synagogae generaliter, because Michael was the generall Prince of the whole syna∣gogue and Church of the Iewes.

2. Vatablus vnderstandeth, in his pugnis, in these battels against the king of Persia, there is none that helpeth me but Michael. But neither can it be shewed that one Angel onely hath the protection of the Church, seeing two armies of Angels attended vpon Iakob, Gen. 32. 1. and when Elisha prayed that the eyes of the young man might be opened, all the mountaines seemed full of fierie horse and chariots: neither is it like, that the Angels would withdrawe their helping hand one from another.

3. The gloss. giueth this reason, that none helped him in presenting their prayers vnto God, but Michael this Arkangel: But by this reason Christ the Mediator should be exclu∣ded from mediating for them: neither can it be shewed out of Scripture, that the Angels haue any such office to offer vp mens prayers.

4. Theodoret saith, that all the heauenly spirits were in deede against the deliuerance of the people, propter multa eorum scelera, because of their many sinnes: But it is not like this people beeing so deere vnto God, that the holy Angels would so set against them.

5. Albertus thinketh that by Michael is not vnderstood onely the person of the Arkan∣gel, but likewise all the companie of the angels which were vnder him, as Reuel. 12. menti∣on is made of Michael, and his angels, which fought with the dragon, ex Perer. But it is e∣uident, that the Angel speaketh onely of this Michaels person, because it is added your prince▪ now Michael onely, and not the rest of Angels, was their Prince.

6. Some shew this reason, why Michael onely helped the Angel, because he helped Mi∣chael, c. 11. 1. Oecolamp. But that place is not vnderstood of helping of Michael, but ra∣ther of protecting the kingdome and Monarchie of Persia.

7. Calvin thus resolueth, why onely one other angel helped him, and not many: because God is not to be tied to any certaine meanes, to vse alwayes many Angels, vt eodem modo semper nobis succurat, that he should succour vs alwayes after one manner: But this satisfi∣eth not, for the Lord might haue helped onely with one Angel, and without any at all, if it had pleased him: therefore yet the reason appeareth not, why this Michael is singled out to helpe him.

8. Dyonisius further saith, lib. de coelest. hierarch. c. 4. that no Angels doe vndertake a∣ny ministerie or seruice, nisi sibi à Deo iniunctum, vnlesse it be enioyned them of God: and therefore these two angels ioyne together, because vnto them onely was committed this bu∣sinesse of seeing the people deliuered: to the same purpose also, Osiander. This is true, but yet it is not apparant, why this businesse should be committed to Michael, more then to an other.

9. But this beeing graunted; that this Michael is Christ the sonne of God, as is prooued before, quest. 22. who is indeede the Prince of the people of God, the reason is euident, why Michael onely assisteth this angel, because when all other terrene powers doe faile, he taketh vpon him the defense and protection of his Church, Iun. Polan. H. Br.

4. Places of doctrine.

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

v. 1. A thing was reuealed to Daniel: To the ende that this might appeare to be a true vision, Daniel is named, both by his originall name, and that which was giuen him in Chal∣dea, namely Belteshazzar, to whom the Lord had shewed many visions before: So then be∣fore we receiue any prophesie, we must acknowledge them to be Prophets, which are the ministers thereof, such as the Lord vseth to reueale himselfe vnto: Therefore Hananiah, who prophesied that the Lord would breake the yoke of king of Babel, Ierem. 28. was not to be heard, because the Lord vsed not to speake by him. Such were the reuelations, which in time past, Montanus and Priscilla pretended, and the Enthusiasts, and Anabaptistes in these dayes: which are no to be credited, because they are knowne not to be Prophets.

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

v. 1. Daniel whose name was called Belteshazzar: Daniel could not helpe it that he was named by Bel the idol of the Chaldeans, yet he doth auoid it as much as he can, retaining in his prophecies and visions the name of Daniel still, as 7. 1. 8. 1. 9. 2. whereby we learne how circumspect we ought to be, not to impose any names vpon men, which haue any shew of heathenish idolatrie: much lesse should we call God, by the names of the Gentiles gods, as of Iupiter, Apollo, Iuno, Pallas: as some Christians thinke such names to be a grace vnto their poetrie: for if Christians may name God vnder such names, why might not the Iewes as well haue worshipped God vnder the names of Baal, or Belus, which words signifie Lord: and beside, while the name and memorie is retayned of their goddesses, the diuine nature is dishonoured with distinction of sexes: we must therefore say with the Prophet Dauid, I will not make mention of their names within my lippes, Psal. 16. 4.

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

v. 1. The time appointed was long: Hereby the God of Daniel sheweth himselfe to be the true God, because he could foreshewe things, that should come to passe long after: Things at hand, which alreadie are begunne in their causes, the subtile spirits can giue notice of: nay we see that diuerse creatures by their naturall sense, can prognosticate of the change of weather which is instant: But things a farre off and to come, none but God can foretell, as he saith by his Prophet Isay, 44. 7. what is at hand, and what things are to come, let them shewe vnto them: The Lord by this argument sheweth himselfe onely to be God, and all the idols of the heathen, to be but vaine, because they can declare no such things aforehand.

4. Doctr. Of the diuerse kinds of feare.

v. 7. A great feare fell vpon them, so that they fledde away, &c. Here is great difference betweene the feare of Daniel and his companions: they were so frighted, that they ranne a∣way and hid themselues, and so were depriued of this goodly vision: but Daniel, though much amazed, yet staieth by it, and to him is this vision reuealed: So there are some, which through their infirmitie and weakenesse doe quite fall away: others though they haue their imperfections, yet doe recouer themselues, and returne againe, Iun. of this sort was Peter, of the other Iudas: and to this purpose saith the Apostle, Heb. 12. 13. make streight steppes vn∣to your feete, least that which is halting be turned out of the way, but let it rather be healed.

5. Doct. Of the office of Angels.

v. 14. Now I am come to shewe thee, &c. Here are three speciall things expressed where∣in the Lord vseth the ministrie of Angels to the comfort of his children. 1. They are sent of God vpon their praiers to comfort them, as God sent his Angel to Peter beeing in pri∣son, Act. 12. 2. their office is to protect and defend the children of God: as here the An∣gel fighteth against the Prince of Persia in defense of the Iewes: so was the Angel sent to stoppe the lions mouthes against Daniel. 3. they are employed to instruct men, and giue

them knowledge of such things as concerne them: as here the Angel reuealeth diuerse things to Daniel, that afterward should come to passe: so the Angel appeared to Cornelius, aduising him what course to take for his further instruction.

6. Doct. Of the power of Angels.

These Angels are spirits of great power, to whom all earthly Potentates must giue place, there is no creature that can withstand them, beeing armed with power from God: there∣fore they are called principalities, Rom. 8. 38. Principalities and powers in heauenly places, Ephes. 1. 21. One Angel in Dauids time destroyed 70. thousand, when Dauid had numbred the people, 2. Sam. 24. 15. One Angel slue in Senacheribs host in one night, an 185. thou∣sand, 2. king. 19. And here one Angel encountreth with the whole power of the king of Persia: yet the Angels power is limited: they can goe no further, then they are authorized of God.

7. Doct. Of the presence of Angels.

The Angels, though they are of great agilitie, and can speedily passe from place to place, yet are they not euerie where, nor in many places at once: this Angel while he was stayed a∣bout these affaires in Persia, could not be present with Daniel, and while he was communing with Daniel, he was absent from Persia: as he saith, v. 20. knowest thou not wherefore I am come vnto thee? but now will I returne to fight with the king of Persia: Onely it is peculiar vn∣to God to fill heauen and earth with his presence, and to be euerie where in the same instant, as he saith by the Prophet, Heauen is my seate, earth is my footstoole, Isay. 66. 1.

8. Doctr. The cause of the ruine of kingdomes.

The efficient cause is the Angel the minister of Gods wrath and vengeance, as here the Angel sighteth against the kings of Persia, vntill by little and little, their kingdome was ta∣ken away from them by the Prince of Grecia. The occasion of the fall of kingdomes is the afflicting and oppressing of the Church of God: as the Babylonians for holding the people of God in captiuitie were surprized by the Persians: and they likewise for hindering the worke of Gods house, and suffering the people of God to be molested, were subdued by the Grecians: and these also, especially the Seleucians for tyranizing ouer the people of God, were rooted out by the Romanes.

9. Doctr. Of the certaintie of Gods decrees.

v. 21. I will shewe thee what is decreed in the Scripture of truth: that is, in the prescience of God: who needeth not any bookes to put him in mind, but this is taken from the vse of Princes and Iudges which haue their Registers and Records wherein their decrees and ordi∣nances are set downe: This Scripture of truth is nothing els but Gods infallible and vn∣changeable decree, which cannot alter: But as the Lord hath decreed, so certainely shall e∣uerie thing be fulfilled, Isay. 14. 24. The Lord of hosts hath sworne, saying, Surely like as I haue purposed, so shall it come to passe, and as I haue consulted, it shall stand.

5. Places of controversie.

1. Controv. Against superstitious fa∣sting.

v. 3. I ate no pleasant bread, &c. Daniel beeing purposed to humble himselfe by fasting, did not onely abstaine from flesh, but from wine also, yea from fine bread, and from other delicates, as in annointing himselfe with oyle: whereby their nice superstition, or supersti∣tious nicen••sse is reprooued, who though they forbeare the eating of flesh in their fastings, yet will fill their bellies with other delicate meates, with daintie fish, and curious confecti∣ons: But here Daniel contenteth himselfe with course bread and water, Calvin. Neither did he thus fast, as thereby thinking to merit any thing at Gods hand, but only that he might be the more humbled thereby, and to make his prayers more feruent and effectuall, Osiand. See more of the abuse of fasting elsewhere.* 1.7

2. Controv. That Paradise was a terrestriall place.

v. 4. I was by the side of the great riuer Hiddekel. Whereas some were of opinion, that the historie of Paradise, with the trees and riuers, is spiritually to be vnderstood, and in an allegorie, as Plilo lib. 1. allegor, Valentinus apud Ireneum lib. 1. aduers. hares. c. 1. Origen

mentar. in Genes. and of late daies Franciscus Georgius tom. 1. problemat, S. Hierome out of this place confuteth them, where mention is made of one of the riuers which flowed out of Paradise, namely Hiddekel, or Tigris. Hieromes words are these, Vnde eorum deliramenta conticescant, qui vmbras & imagines in veritate quaerentes, ipsam conantur evertere verita∣tatem, &c. whence their madde conceits are put to silence, who seeking shadowes & shewes in the truth, goe about to ouerthrow the truth, in making an allegorie of Paradise, of the trees, and riuers thereof.

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

The Romanists following counterfeit Dyonisius in his booke of the celestiall Hierarchie, doe make nine orders of Angels, which they distinguish into three rankes: in the first are Se∣raphims, Cherubims, Thrones; in the second Dominions, Principalities, Powers; in the third Vertues, Archangels, Angels. True it is, that Angels are called by these names in Scriptures, but whether there be so many orders of them, as names, and how they are distinguished, is a thing too curious for any to define, the Scripture beeing silent therein. But this text ouer∣throweth the former distribution and disposing of them: for here Michael, whom they hold to be an Arkangel, is one of the first of the chiefe Princes: how then doe they make him the second of the last ranke, seeing he is said to be one of the chiefe Princes.

6. Morall obseruations.

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

v. 1. But the time appointed was long. The seruants then of Christ haue neede of patience to waite the appointed time, seeing it is long vnto it: so S. Iames saith, c. 1. 4. Let patience haue her perfect worke, that ye may be perfect and entire, wanting nothing: he then that hath patience, wanteth nothing, though he want all things beside. Likewise our blessed Sauiour saith, Luk. 21. 19. By your patience possesse your soules: he that hath patience, hath a good possession: he that wanteth it, is not owner or possessour of his owne soule, but vexeth and disquieteth it.

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

v. 2. I was in heauines. Daniel mourned not for himselfe, but for his people, that beeing returned, were hindred in the worke of Gods house: by whose example we learne, that we should be touched with a feeling of the miseries of others: as the Apostle saith, Rom. 12. 15. Reioyce with them that reioyce, weepe with those that we••pe: be like minded one toward an other. So did Nehemiah, who beeing himselfe in prosperous state, attending vpon the kings cuppe; yet his countenance was sad, because his citie lay wast, Nehem. 2. 3.

3. Observ. Of the interchangeable course of things.

In that the building of the Temple was now hindred in the 3. of Cyrus, whereas in his first he gaue licence for the people to returne, and to build the citie and Temple; we see the inconstancie of Princes fauours, and the changeable seasons of the Church: which some∣time prospereth and goeth forward, and againe is often hindred and pulled backe, Bulling. therefore is the Church compared to the Moone, which sometime is at the full, and some∣time in the wane, Canticl. 6. 4. at times encreasing, and decreasing againe.

4. Observ. God prepareth his seruants by feare.

v. 8. There remained no strength in me. Thus God vseth to humble his children before he reueale himselfe vnto them: so Ezekiel fell vpon his face, c. 1. 29. and Saul when he was conuerted, Act. 9. 3. 4. S. Iohn likewise, when Christ appeared vnto him, Rev. 1. 17. Thus men must be humbled by seeing and acknowledging their owne weaknes, before they re∣ceiue spirituall strength: and the preaching of the law goeth before the glad tidings of the Gospel.

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

v. 12. As Daniels prayer was heard at the first, yet the Angel came not till 21. daies af∣ter, yet in the meane time he was effecting that which Daniel desired, namely, to fight a∣gainst the enemies of the Church: so this is the case of all the faithfull seruants of God, that

God heareth their prayers, and secretly worketh for them, though at the first they see it not: as while Paul praied for further strength, the Lord spake vnto Ananias to goe vnto him for behold he prayeth, Act. 9. 11. euen while Paul praied, the Lord wrought for him, to effect his desire, though at that instant Paul perceiued it not.

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

v. 10. He set me vp vpon my knees, and vpon the palmes of my hands. Daniel is not rai∣sed vp all at once, but by certaine degrees: first, he lying flat, is raised by ones hand vpon the palmes of his hands and knees, but yet he continued trembling, v. 11. then he is animated and emboldened by the Angels words, v. 12. and so his trembling is somewhat staied, but yet he durst not looke vp, but set his face toward the ground, and held his peace, v. 15. thirdly, one toucheth his lippes, and he beginneth to speake, but yet in great feare and per∣plexitie, v. 16, 17. lastly, an hand toucheth him the third time, and so he receiueth strength, v. 18, 19. This was not done, as though the Angel by Gods power could not at once haue strengthened Daniel, but to this ende, that Daniel might acknowledge his owne infirmitie, and be the better prepared to attend vnto that, which should be deliuered: Euen like as Christ dealt with the blind man, Mark. 8. 24, 25. at the first putting on of his hands, he saw men walke as trees, but when Christ had put on his hands the second time, he saw perfectly: So then the children of God are hereby taught patience, that though they recouer not at once the full measure of spirituall strength and sight, yet they should waite vpon God pati∣ently till it shall please him to confirme his worke in them.

Notes

• * 1.1

  lib. 11. Moral. cap. 12.
• * 1.2

  lib. 12. de Gen. ad liter. c. 9.
• * 1.3

  Hexapl. in Gen. 2. quest. 13 14. 16.
• * 1.4

  lib. 4. mor. c. 30.
• * 1.5

  1. p. qu. 109. art. ••.
• * 1.6

  lib. 9. de victor. verb. c. 8.
• * 1.7

  Synops. pap. Centur. 4. cr. 96. 97.