Commentary on Daniel, Chapter 6 – Title page 2

Commentary on Daniel · Chapter 6 – Title page 2

p. 172CHAP. VI.

1. The Methode and Argument.

IN this chapter is set forth the miraculous deliuerance of Daniel from the lyons, with the occasion thereof going before, and the effects that followed.

It hath three parts. 1. a narration of Daniels dignitie and honour. 2. the enuie thereupon raised against him, with the effects to v. 21. 3. the deliuerance of Daniel, whereunto he was brought thorough enuie.

p. 1731. Daniels dignitie is described. 1. by the efficient cause and author of his aduancement, the king, v. 1. 2. by the degrees of his honour. 1. he was one of the three set ouer the 120. gouernours. 2. he was made the first and cheife of the three, v. 3. 3. the king purposed to set him ouer the whole kingdome.

2. Hereupon Daniel is enuied, enuie bringeth forth malitious practising against Daniel, which is of two sorts. 1. they practise but preuaile not, v. 4. 2. they practise against Daniel and preuaile: where first is set forth their consultation, v. 5. 2. the putting the same in practise: where these three things are shewed. 1. the enacting of a law to entrappe Daniel, v. 11. 2. the vrging of the lawe to v. 16. 3. the execution of the lawe, in the condemnation of Daniel, with the effects thereof.

1. In the making of the lawe, there is 1. their petition to the king, to make a lawe, v. 5. and to ratifie it. 2. the kings condescending, v. 9.

2. The law is vrged: where 1. is set forth the matter of their accusation: they found Daniel praying: the manner of whose prayer is described, v. 10. see quest. 12. following. 2. the manner of their accusation, which containeth a generall repetition of the law made, v. 12. & a particular accusation against Daniel, with false suggestions, v. 13. 3. the kings endeauour to deliuer Daniel, v. 14.

3. The execution followeth, 1. with the cause thereof, the vrging of the Princes, v. 15. 2. the manner: the kings commandement goeth before, in the instant the king vseth comfortable words, v. 16. and afterward to make all sure, he and the princes seale the stone of the lyons caue or denne, v. 17. 3. then followe the effects. 1. the kings heauines shewed by three effect…, the refusing of his meate, of his delight and of his sleepe, v. 18. 2. the kings earely rising. 3. and friendly salutation of Daniel.

Then followeth the third part: Daniels deliuerance with the manner thereof, see afterward, quest. 23. And the effects which followed which were fowre. 1. the king reioyceth, v. 23. 2. Daniel is deliuered without any hurt at all, v. 23. 3. his accusers are cast into the lyons denne; the manner is expressed, who were cast into the lyons denne, and how it befell them, their bones were broken in peices before they came at the ground, v. 24. 4. the kings decree concerning the worship of Daniels God: the parts and order where of see, qu. 29.

2. The text with the diuerse readings.

1. And it pleased (before. C.) Darius to set (and he set. C.) ouer the kingdome an hundreth and twentie gouernours, which should be ouer the (in the. L. C.) whole kingdome.

2. And ouer these he set, three rulers, of whom Daniel was the chiefe (one. V. L. S. G. B. but (one) signisieth here the first, as the next verse sheweth) that the gouernours might giuegive account vntounto them, and the king should hauehave no damage (not be troubled. L. but the word (nazik) signifieth rather to sustaine losse, then trouble.

3. Now Daniel was preferred (excelled. V. was superior. L.) aboue the rulers and gouernours, because the spirit (of God. L. B. ad) was excellent in him: and the king thought to set him ouer the whole realme.

4. Wherefore the rulers and gouernours fought (were seeking. C.) to find occasion against Daniel on the behalfe (on the side. C. in the businesse. V. in the administration. I.) of the kingdome, but they could finde none occasion, not fault: for he was so faithfull, that there was no blame nor fault found in him.

5. Then said these men, we shall finde no occasion against this (to this. C. L.) Daniel except we finde it against him concerning (in. C.) the lawe of his God.

6. Then these rulers and gouernours went together (craftely assayled. V. L. thronged tumultuously. A. so the word (pagash) signifieth, as Psalm. 2. 1.) to the king and said thus vntounto him, king Darius liue for euer.

7. All the rulers of the kingdome, the officers and gouernours, the counsellers and dukes, hauehave consulted together to make a regal statute (a statute of the king. C. for the king. G. B.) and to confirme an edict, that whosoeuer shall aske a petition of any god or man, for thirtie dayes, saue of thee the king. (I. of thee O king. V. L. B. G.) should be cast into the lyons denne.

8. Now O king ratisie the edict, and signe (seale. G. B. describe or write. C.) the writing, that it be not changed, according to the lawe of Medes, and Persians, which faileth not (passeth n…t. C.)

p. 1749. Therefore king Darius signed the writing and the decree.

10. Now when Daniel vnderstood, that the writing was signed (that … sealed the writing. B. G.) he went into his house, and his windowe beeing open in his chamber (the word signifieth an vpper chamber, Polan.) towards Ierusalem, he three times in the day kneeled vponupon his knees, and prayed, and praised (confessed. C.) before his God, as he did aforetime.

11. Then these men thronged together, and found Daniel praying, and making supplication before his God.

12. So they came and spake vntounto the king concerning the kings decree: Hast thou not signed the decree, that euerie man that shall aske of any God, or man, for thirtie dayes, saue of thee O King, should be cast into the denne of lyons? The king answered, and said, The thing (or the word) is true, according to the law of the Medes and Persians, which faileth not.

13. Then answered they, and said before the king: This Daniel, which is of the children of the captiuitie of Iudah, hath no respect (putteth no respect. C.) to thee O King, nor to the decree, which thou hast signed, but maketh his petition three times a day.

14. When the king heard these words, he was much displeased (or grieued. I. L. much euill was. C.) with himselfe (about it. V.) and set his heart on Daniel to deliuer him, and he laboured till the Sunne went downe to deliuer him.

15. Then these …en assembled (vnderstanding. L.) vntounto the king, and said vntounto the king: Vnderstand O king, that the lawe of the Medes and Persians is, that no decree or statute, which the king confirmeth, may be changed.

16. Then the king gaue charge (said. C.) and they brought Daniel, and cast him into the denne of Lyons: now the king spake and said vntounto Daniel, Thy God, whom thou seruest continually, he will deliuer thee.

17. And a stone was brought, and laid vponupon the mouth of the denne, and the king sealed it, with his owne signet, and the signet of his Princes, that the purpose should not be changed (not nothing should be done against. L.) concerning Daniel.

18. Then the king went into his palace, and remained fasting (passed the night, or continued all night without his supper. C. V. not he slept. L. for the contrarie is expressed afterward, that his sleepe wont from him) neither were the instruments of musicke (such things as might cheare him. I. not meates. L. or the table. V.) brought before him, and his sleep went frō him.

19. Then the king arose in the morning by breake of day, B. (with the light. C.) and went with all hast to the denne of lyons.

20. And as he came nigh vntounto the denne, he cried with a piteous, B. (lamentable. B.) voice vntounto Daniel: and the king spake and said to Daniel, O Daniel the seruant of the liuing God, is not thy God (thinkest thou not, that. L. ad.) able to deliuer thee from the lyons?

21. Then Daniel said to (spake with. C.) the king, O King hauehave for euer.

22. My God hath sent his Angel, and hath shut (that is, the Angel) the lyons mouthes, that they hauehave not hurt me: and therefore. I (better then for. L. B. G. as though it were a reason of his deliuerance) integritie is found in me before him: and before thee O King hauehave I done no mischiefe. I. L. V. (hurt. C.) I hauehave done thee no hurt. G. neuer offended thee. B.

23. Then was the king exceeding glad for him, and spake that they should take Daniel out of the denne: so Daniel was brought out of the denne, and no manner of hurt was found vponupon him, because he beleeued. G. (or trusted. B.) in his God.

24. Then the king commanded, and the men were brought, which had found accusations (accused accusations. C.) which were against Daniel, and into the denne of the lyons were they cast, their children, and their wiues, and they were not yet at the ground of the denne, when the lyons had mastrie ouer them, and brake all their bones in peices.

25. Then Darius the king wrote vntounto all people, nations, and languages, that dwell in all the earth (world. G. lands. B.) Peace be multiplied vntounto you.

26. I make a decree (a decree is propounded before me. C.) that in all the dominion of my kingdome, men tremble and feare before the God of Daniel, for he is the liuing God, and remaineth for euer, and his kingdome is incorruptible (shall not be corrupted. C.) and his dominion shall be euerlasting.

27. He rescueth and deliuereth, and he worketh signes and wonders in heauen and in earth: who hath deliuered Daniel from the power (hand. C. denne. L.) of the lyons.

28. So this Daniel prospered in the raigne of Darius, and in the raigne of Cyrus the Persian. I. C. (of Persia. B. G.)

p. 1753. The questions and doubts discussed.

1. Quest. What Darius this was, which tooke vponupon him the kingdome of Babylon.

1. The author of the scholasticall historie reporteth this to hauehave beene the opinion of some, that this Darius should be Balthazars grandfather by the mothers side, the sonne of his daughter, who seeing that Balthazar had no children, he thought by this attempt to cut off Balthazar, and so to possesse the kingdome of Babylon. But this is very vnlike, seeing Darius was so well affected vntounto Cyrus beeing but his nephew, that he should be so vnnaturall to his grandchild.

2. Theodoret thinketh, that this Darius was grandchild to Nabuchadnezzer by his daughter, and so he was a Chaldean by his mother, and a Mede by his father: and this he would thus prooue, because the kingdome was promised to Nabuchadnezzer, to his sonne, and his sonnes sonne, Ierem. 25. 6, 7. now Balthazar was Nabuchadnezzers sonne, the kingdome then must according to that prophecie descend yet a degree further to some of Nabuchadnezzers stocke, namely vntounto this Darius.

Contra. 1. Balthazar, as hath beene shewed before, was not sonne, but sonnes sonne to Nabuchadnezzer: for Euilmerodach was his sonne which next succeeded in the kingdom, 2. king. 25. 27. 2. seeing the kingdome was promised to his sonne, and sonnes sonne, this prophecie could not be fulfilled in Darius, who is supposed to hauehave beene his daughters sonne, not his sonnes sonne. 3. the kingdome descended not to Darius by inheritance, but was taken by conquest. Perer.

3. A third opinion is, that this Darius was he which was called Darius Hystaspis, who did warre with the Chaldees, and tooke their citie Babylon, and spoiled it: of this opinion was Porphyrius, as Hierome saith in 9. Daniel▪ and Tertullian. lib. advers. Indae. Cyril. Hierosol; catech. 12. Ioan. Ioannes Lucidus de emendat. temp…r. Gerardus Mercator. in annalib. But these are greatly deceiued, 1. because betweene this Darius the Mede, and Darius Hystaspis there was great difference: for the first was a Mede, the sonne of Assuerus the king, c. 9. 1. and raigned before Cyrus: the other was a Persian, not the sonne of a king, and he raigned the third after Cyrus. 2. And herein is their error, Babylon was twice taken, once by Darius and Cyrus together, and afterward by Darius Hystaspis by Zopyrus meanes.

4. Some other were of opinion, that this Darius was the same with Cyrus, because the Greeke historians ascribe this victorie and taking of Babylon onelyonly vntounto Cyrus, which Daniel giueth vntounto Darius: Theodoret maketh mention of this opinion in the beginning of his sixt oration vponupon this booke: But this opinion hath no probabilitie. 1. Darius was a Mede, but Cyrus was of Persia. 2. Darius was now 62. yeares old, and is thought to hauehave raigned but a short time after, not aboue a yeare or two: but Cyrus was neither so old, held not then to be aboue 40. and he raigned diuers yeares after. 3. And c. 6. 28. Darius and Cyrus are named, as two diuers persons.

5. It was the opinion of some, as Hierome writeth vponupon the 5. chap. of Daniel, that this Darius was the same, who in Herodotus is called Astyages: of which opinion Eusebius seemeth to be, who maketh Astyages the last king of the Medes. And this seemeth to be fauoured by the Apocryphal storie of Susanna, v. 65. that when Astyages was put or laid vntounto his auncestors, Cyrus of Persia tooke his kingdome.

But this opinion may thus be refelled: 1. because none of the forren writers doe make any mention, that Astyages had any warre with the Chaldeans, or that he tooke Babylon. 2. And this Apocryphal storie may be doubted of: for according to Xenophon, Cyaxares raigned after Astyages: and as Herodotus writeth, Cyrus expelled Astyages out of his kingdome, and sent him to Carmania, and so tooke vponupon him the kingdome while he liued: the storie of Susanna agreeth with neither of these reports.

6. The most generall receiued opinion is, that this Darius called Cyaxares, was, as Xenophon writeth, the sonne of Astyages, and vncle by the mothers side to Cyrus, which Cyaxares was king of the Medes after Astyages: this opinion followeth Iosephus, Hierome, Lyranus, Pintus, Oecolampad. Osiander, with others. But this is obiected against this opinion: that Astyages had no sonne, but a daughter, Mandane, the mother of Cyrus, whome Astyages commanded to be slaine, because the Astrologers told him, that he should hauehave dominion ouer all Asia. And this is affirmed by diuers authors, that Astyages had no sonne, as Valerius p. 164Maxim. lib. 1. cap. de somnijs. Herodot. lib. 1. Severus Sulpitius, lib. 2. sacr. histor. And therefore Iunius vnderstandeth Xenophon to speake not of Astyages naturall, but of his adopted sonne.

7. Iosephus Scaliger in the 8. booke of that exquisite worke, which he hath written de emendat. tempor▪ is of this opinion, that be which is called Balthazar, is the same who is named of other writers Labosardach, the sonne of Ni…octis Nabuchadnezzers daughter, who was slaine by the Babylonians, and then this Darius the Mede, the same who is called Nabonidus, was by a common consent chosen king in his place, who when he had raigned 17. yeares in Babylon, was ouercome by Cyrus, and the citie taken. Iunius also in his annotation vponupon this verse, saith that this Darius the Mede, is the same who is called by the historians, Labonidus, or Labynitus.

Contra. 1. If Labosardach and Balthazar were the same, beeing the sonne of Nabuchadnezzers daughter, then was not the prophecie fulfilled, that the kingdome should be giuen to Nabuchadnezzers sonne, and his sonnes sonne, for it was to his daughters sonne. 2. when Balthazar was slaine, Darius tooke the kingdom by force, it is not like they would hauehave chosen him beeing a stranger vntounto it. 3. after Balthazar was slain, the kingdom was deuided betweene the Medes and Persians it did not then quietly descend vntounto the Medes. 4. The Prophet Isai saith, c. 13. 17. Behold I will stirre vp the Medes against thee: the Medes then assaulted Babylon and tooke it by violence: a Mede came not vntounto it by election. 5. This Darius was king of the Medes and Persians, as it appeareth in the 6. chapter, how could that be, if he raigned in Babylon, and was ouercome by the power of the Medes and Persians? 6. Concerning Iunius opinion, I preferre his iudgement in his commentarie vponupon v. 11. 12. c. 5. that Balthazar is the same, whome Herodotus called Labunitus, or Nebonidus, which signifieth a Prince expulsed: because he with his father were both expelled by Niglazar: Then Darius the Mede could not be that Nabonidus, or Labynitus, as he hath in his annotation.

8. This then is the most probable opinion, that this Darius called also Cyaxares, was not the sonne, but the brother of Astyages, and great vncle to Cyrus, the sonne of Cambyses and Mandane Astyages daughter: this then was their genealogie: Assuerus or Cyaxares the Elder had two sonnes, Astyages, and Cyaxares the younger, the same is this Darius, who is said to be sonne of Assuerus, c. 9. 1. not of Astyages. Xenophon calleth Cyaxares Astyages sonne, because he adopted him to succeede in the kingdome to preuent Cyrus. Iun. Polan. The author of the scholasticall historie much disagreeth not, who saith that Cyaxares was not the sonne, but the kinsman of Astyages, whome he adopted to be his heire. This Darius was also father in law to Cyrus, to whome together with his daughter, he resigned the kingdome of Media. Iun.

2. Quest. Of the diuers names which Darius had.

1. Pererius obserueth that he was called by 4. names: by Daniel he is named Darius: by the Septuag. as Hierome saith, he was called Artaxerxes: by Xenophon Cyaxares: and in the storie of Susanna, he is the same there called Astyages: the three first names may be acknowledged to be giuen vntounto him, but Astyages he is not called either by Herodotus or Xenophon: it is rather an error in that Apocryphal storie.

2. The names Cyaxares and Assuerus are in effect all one: for Chu in the Persian language signifieth a Prince, and so doth achash, whence is deriued the word achashverosh, or Assuerus, which the Greekes pronounce Axares, or Oxuares: Cyaxares then signifieth a prince of princes, or a chiefe prince.

3. He is called Darius the Mede, by way of distinction from Darius the Persian, Ezr. c. 4. 5. who was the third that raigned after Cyrus.

3. Quest. How Darius tooke vponupon him the kingdome of Babylon.

1. Xenophon writeth that Darius was the chiefe author of the warre against Babylon, and therein vsed the helpe of Cyrus, who beeing sent with the greatest part of the armie to the siege, Darius himselfe staied in Media, to whome Cyrus came afterward, when he had setled the Babylonian affaires, to whome Darius offered the kingdome of Media together with his daughter, and Cyrus againe gaue vntounto Darius the gouernment of Babylon with the goodly palace, and other edifices there: this report followeth Iunius in his commentarie. But it is not like, that Darius was now absent, seeing it is saide, that immediately after Balthazar p. 177was slaine, Darius tooke vponupon him the kingdome.

2. R. Levi thinketh, that Darius was present, and that he afterward continued in Babylon, and raigned not a full yeare there, and then Cyrus succeeded him.

3. But Iosephus, whose opinion is more probable, thinketh that Darius certaine moneths after the taking of Babylon, returned into Media, and caried Daniel with him, where in E…batane Daniel builded a goodly tower for the sepulture of the kings, which remained vntounto Iosephus time,lib 10 … c… p. 12. and then seemed as if it had beene newly built: And he left Cyrus behind him, to set the Babylonian affaires in order: this Bullinger thinketh more probable: and Oecolampadius seemeth to encline to the same opinion: for Daniel when he was cast into the lyons den was then among the Medes and Persians, as may be gathered, c. 6. 12. The thing is true according to the law of the Medes and Persians.

4. Now it beeing agreed that both Darius and Cyrus were both at this siege and taking of Babylon, some thinke that Cyrus had the dominion, sed pro sua modestia cessit titulo regni, but in his modestie gaue vntounto Darius the title of the kingdome, beeing his vncle and father in law, Oecolampad. Lyranus thinketh that Cyrus compounded with Darius vponupon this condition, it a vt post eum regnaret, so that he might raigne after him: But, seeing Cyrus, when he had expulsed Astyages king of the Medes, established Cyaxares his vncle in the kingdom for his life time, Iun. ex Xenoph. who now held the same, and was taken for the king of Med…s: Cyrus was contented that Darius as in the right of his kingdome, who also was the chiefe author of this warre, should hauehave the honour of this victorie, and the dominion of Babylon: and thus thinketh Hierome that not onelyonly ordo aetatis & propinquitatis, sed regni seruatus est, that not the order of age, or affinitie, but of the kingdome was kept herein: because then the kingdome of the Medes, was greater then the kingdome of the Persians. And this best agreeth vntounto the Prophets, who make the Medes the chiefe enemies and assaulters of Babylon, Isa. 13. 17. and Ierem. 51. 11. Iosephus also maketh Darius the chiefe man in the siege and sacking of Babel: he did take it, adiutus à Cyro cognato, beeing assisted by Cyrus his kinsman.

5. And herein more credit may be giuen to Iosephus in the histories which concerne his owne nation, then vntounto Herodotus, or Xenophon, vntounto whome these two exceptions may be taken.

1. Herodotus is thought to hauehave many fabulous reports, and therefore is commonly called pater mendaciorum, the father of lies: and Xenophon in the praise of Cyrus is found somewhat to exceede.

2. These two historians in diuers points are one contrarie to the other. Herodotus maketh Astyages the last king of the Medes: Xenophon nameth Cyaxares king after him: the first saith Astyages had no sonne, but a daughter, the other saith Cyaxares was his sonne: the first writeth that Cyrus expelled Astyages out of his kingdome, the other that he died, and left it to his sonne. Herodotus saith that Cyrus was borne of obscure parentage, that he was miserably slaine by Thomyris Queene of the Messagetes, that he raigned 29. yeares. Xenophon saith that Cyrus was nobly borne of a Prince of Persia, that he died peaceably at home, and raigned but seauen yeares.

6. The resolution then of this question is, that neither this Darius was chosen king by the Babylonians, as Ioseph Scaliger, whose opinion is rehearsed before: nor yet was he altogether rex beneficiarius, a king by courtesie, as Iun. but as king of the Medes, which kingdome indeede he held by Cyrus fauour, he ouercame Babylon, and translated the kingdome from the Chaldeans to the Medes and Persians.

4. Quest. When Darius tooke vponupon him the kingdome of the Chaldeans.

1. Iunius in his commentarie vponupon the …. ch. v. 29. seemeth to be of opinion, that Cyrus first spent a whole yeare in the setling of the Babylonian affaires: and after a yeare resigned the title of that kingdome to Darius: so the first yeare of Darius raigne, was the second of Cyrus: which may be the cause, why mention is made onelyonly of the first and third yeare of Cyrus, and not of the second. So his opinion is, that Darius and Cyrus first yeare concurred not together, but that Darius first yeare was Cyrus second. But this seemeth to contradict the text, c. 6. 28. where Darius raigne is set before Cyrus: it is vnlike that Darius raigne then began after Cyrus.

2. Some are of opinion, that Darius the Mede raigned diuers yeares in Babylon, before p. 178Cyrus tooke the citie, of which iudgement is Iosephus Scaliger, as we hauehave seene before, qu. 1. 8. But this can not be: for as soone as the Babylonian Monarchie was dissolued, it was diuided presently betweene the Medes and Persians: the Medes did not possesse it before.

3. R. Levi thinketh that Darius raigned the first yeare immediatly after the taking of Babylon: but he raigned not the whole yeare: Cyrus succeeded the same yeare: which opinion Oecolampadius fauoureth, because if Cyrus raigned not the first yeare, then the manumission and deliuerance of the Iewes should hauehave beene deferred after the 70. yeares were expired.

4. But the more probable opinion is, that Darius and Cyrus raigne concurred together, and that the first yeare of the Persian Monarchie is indifferently ascribed to Cyrus and Darius: for it is euident, that immediatly after the dissolution of the Babylonian state, Cyrus raigned, and it is called the first yeare of his raigne: as, c. 1. 21. Daniel was vntounto the first yeare of Cyrus: that is, he continued in Babylon, till that state was altered, and the kingdome was translated to Cyrus: Beside, the 70. yeares of captiuitie, and the Babylonian Monarchie ended together: then immediatly after the 70. yeares expired, Cyrus in his first yeare maketh an Edict for the returne of the Iewes, Ezr. 1. 1. Now that this was the first yeare also of Darius, is as euident, c. 9. 1, 2. in the first yeare of Darius, Daniel vnderstood that the 70. yeares were accomplished: but if Darius first, had not beene likewise Cyrus first, the yeares were accomplished before. So they both raigned together, as Calvin faith, they did regnare in commune, raigne in common, because the Medes and Persians are ioyned together, c. 6. 8. and the Edict for the returne of the Iewes was made by them both, as Iun. noteth, 2. Chron. 36. 23. and therefore Ezr. 6. 14. it is called the commandement of Cyrus and Darius.

5. Quest. Of the officers which Darius appointed, and the reason thereof.

1. Darius appointed an 120. gouernours, according to the number of the Prouinces: which were numbred afterward to an 127. Esth. 1. 1. Some thinke that the odde number of seauen is here omitted, to make the number euen, Genevens. annot. Esth. 1. 1. But it is more like that either more Prouinces were added afterward to the Persian Monarchie, or els all the 127. were diuided among these 120. gouernours. All these might be diuided into three parts, each of them containing 40. gouernours. And ouer all these were three other chiefe ouerseers set to take account of them: to eueryevery one there might be assigned 40. Bullinger. Iosephus is deceiued, who trebleth this number, and saith that Darius appointed 360. gouernours, whome Freculphus in his Chronicle followeth, tom. 1. lib. 3. c. 18.

1. The reasons, why Darius made choice of these gouernours, were these. 1. Because Darius was old, 62. yeares of age, and therefore he did appoint them to be his assistants in the kingdome, Iun. 2. Because all things in the Commonwealth must be done in order: intellexit absque ordine nullum regnum, he knew that a kingdome could not continue without order. 3. Their office was to see, that the king sustained no damage, to see that the lawes were obserued, and the kings reuenues were not wasted. The Latine interpreter readeth, vt rex non sustineret molestiam, that the king might not be troubled: but that were, as though the king gaue himselfe to his ease, and had care of nothing, which is not like, that a king of so many Prouinces could be without care of the gouernment.

6. Quest. Whether Darius did wisely in thinking to set Daniel, beeing a stranger, ouer the whole realme. v. 3.

1. Though it ordinarily be more safe, for such gouernours to be appointed which are of the same nation, because both the hearts of the people will be more inclined vntounto such, and the care and louelove of such officers will be greater toward their countrey: yet in two cases it may fall out to be better to appoint a stranger: 1. when as there are any singular and extraordinarie parts of wisdome in such an one as there was in Daniel, more then is to be found in any other. 2. where countries are subdued by conquest, it is not safe to commit the gouernment to men of the same nation, least they might rebell: This was the Romane policie, to make their owne citizens Proconsuls and Leiftenants ouer their Prouinces: And in the same policie it was sometime enacted here in England, that no Irish man should be made a Bishop in Ireland, least such beeing then popishly affected, might hauehave beene instruments to corrupt the people in religion, and so mooue them vntounto rebellion.

2. Likewise it is more safe for the Prince to hauehave his Senate and assemblie of Counsellers, where many may be found trustie and faithfull, but otherwise it is not amisse, to preferre p. 179one prudent and faithfull man, before many vnwise, and vnfaithfull, as Pharaoh committed the gouernment of the whole realme vntounto Ioseph, and here Darius vntounto Daniel, Polan.

7. Quest. Whether Daniel did well in taking vponupon him to beare office in an idolatrous kings court.

1. Two conditions beeing obserued, it is not vnlawfull to beare such an office. 1. Daniel did not here ambitiously seeke this place of gouernment, but it was cast vponupon him. 2. he kept himselfe pure from their idolatrie, as Ioseph did likewise in Egypt.

2. Neither was it vnlawfull for Daniel to hauehave the chiefe charge of the kings accounts, and to be as chiefe Treasurer vnderunder him, and to be a faithfull steward for the kings profit: as Ioseph was a meanes that the kings reuenewes were greatly augmented and encreased. But such must hauehave care, that they seeke not the kings profit, with the oppression of the subiects, and laying hard impositions vponupon them: As Haman by oppressing the Iewes, promised to bring ten thousand talents of siluer into the kings treasure, Esth. 3. 9.

8. Quest. How the Rulers failed in their purpose, finding no fault at all in Daniel.

1. There are three words here vsed, they found no occasion, blame, nor fault: the first word is ghillah, which the Septuag. translate foreign, the second shal…, foreign, the third shachitha, which the Septuag. interpret foreign: the first Polychr…nius vnderstandeth of capitall offences, the second of faults not capitall, the third of corruption in receiuing of gifts, or misgouernment, Oecolamp. Lyranus thus distinguisheth, they found no fault, in facto, in deede, not any occasion or suspition, in signo, in the least signe.

2. Whereas the words are, they sought occasion, ex latere regni, on the part or side of the kingdome: Lyranus readeth, ex latere regis, on the side of the king, giuing three interpretations thereof; that they practised to remooue him from the kings side, from beeing so neare vntounto him: or to accuse him, that ambiret aequalitatem regis, as though he sought to be equall to the king, and to goe, as we say, side by side with him: or they sought to picke out matter concerning the Queene, which lay at the kings side, as though Daniel had beene too familiar with her. But all these gloases are grounded vponupon a false text: the words are on the side or behalfe of the kingdome, malcutha, not of the king: that is, they sought to find some fault concerning the administration of the kingdome.

9. Quest. Of the edict and decree made to entangle Daniel, the occasion thereof, and iniustice therein.

1. Some thinke that these gouernours wrought vponupon the kings ambitious humour, who thought that Cyrus would obscure him: as Xenophon writeth, that Cyaxares, which was this Darius, would say with teares, that Cyrus was more glorious then he: therefore they knew that this decree would content the king, that none should be praied vntounto for 30. daies but himselfe. But they beside pretended the kings profit, that it was necessarie by this decree to trie the obedience of his subiects, especially the Chaldeans, which were lately subdued, Calvin. that by this meanes Darius might be established in his kingdome. Not much vnlike vntounto this was the practise of Gryslerus gouernour of Austria, who to trie the affections of the people to the nobilitie, caused a cappe to be hung vponupon a pole, that they which passed by, should doe obeisance thereunto, for reuerence to the nobilitie and magistrates. But whatsoeuer their pretence was to the king, they intend the destruction and ouerthrow of Daniel.

2. Now how vniust this decree was, diuersly appeareth. 1. herein they first dishonour the God of Israel, whose power they had experience of, though they knew him not, in denying that honour which was due vntounto God, to be inuocated,Like to this law was that prohibition of Henrie the 3. in France, that is should not be lawfull for housholders to pray with their families. Polan. p. 452. and called vponupon, and giuing of it vntounto a nortall man. 2. They are iniurious to their owne gods, whome they would not hauehave worshipped for 30. daies: for enuious and ambitious men contemne all religion both true and false, to compasse their owne desire, Polan. 3. they abuse and deceiue the king: Rex non perspiciens eorum malitiam, &c. the king not perceiuing their malice, giueth consent, Ioseph. and so Daniel, whome the king most fauoured, is entrapped. 4. They limit this decree vntounto the space of 30. daies; whereupon Chrysostome well noteth, si hoc bonum, …pertebat semper facere, if it were a good thing, it ought alwaies to be done; if euill, it was not fit to continue 30. daies. 5. Beside they vrge a generall consent of all the nobles: whereupon Chrysostome againe: if it were good, quid tantam multitudinem pratexitis, why doe ye pretend such a multitude: for it ought to be approoued without such a multitude: and if it were euill, …e toto mundo praecipiente parere fas erat, it was not lawfull to obey, though all the p. 180world commanded it. 6. Beside, in barring all men to make petition to any saue the king, they doe wrong vntounto Cyrus, by whose fauour and benefit Darius held the kingdome, Iun. in comment. 7. And lastly it was a most bloodie decree, vnderunder paine of most cruell death, to be cast into the lyons denne, inioyning so vnreasonable a thing.

10. Quest. Of the immutable decrees of the Medes and Persians, v. 8.

1. It seemeth that the decrees of the Persian kings were inuiolably kept, whether they were iust or vniust: as the sudden and rash sentence which Assuerus gaue against his wife Vashti, could not be reuoked: and the bloodie decree which Haman procured for the extirpation of the Iewes, was not reuersed; but a cōtrarie decree was made, that the Iewes should stand vponupon their owne defence, and kill those which went about to destroy them.

2. The Persians had great respect vntounto the truth. Agathias in his historie of the manners of the Persians, writeth that they make two gods, as the Manichees, one the author of goodnes and truth, whome they call Ormisdatis, whose bodie they say is like vntounto the light, and his soule to the truth; and their other god, the author of euill, they call Arimanes. Pet. Crinitus l. 1. de honest. disciplin. writeth, that the Persian kings sonne was committed to foure masters, whereof the second did alwaies admonish him, that he should louelove and keepe the truth throughout his whole life.

11. Quest. Why Daniel did not stay the kings decree by his contrarie aduise.

v. 10. Now when Daniel vnderstood: 1. It is like that Daniel was not present, when the rulers thus mooued the king, but they had excluded him, and not made him priuie vntounto their deuise: for otherwise such was the pietie of Daniel, and his zeale toward God, that he would not by his silence hauehave suffered his glorie to be empayred, Calvin. he vnderstood then the decree after it was proclaimed and published.

2. They then which vponupon the supposed conniuence and silence of Daniel, doe thinke it enough, if counsellers and men of state beeing present, when wicked decrees are enacted, doe withhold their consent, are in errour: for this were by their timiditie and fearefulnes to betray the truth. Against such the wise man speaketh, Prou. 24. 11, 12. Deliuer those that are drawne to death, and wilt thou not preserue them, that are led to be slaine? if thou say, Behold, we knew not of it, he that pondereth the hearts, doth not he vnderstand?

12. Quest. Of Daniels custome of praying, with the circumstances thereof.

1. The occasion is expressed, that when he heard of this decree, he betooke himselfe vntounto prayer, which the children of God most of all vse in the time of distresse.

2. The place is expressed, he went to his owne house, not vntounto any of their idolatrous temples; his owne house was his Temple. And he praied in an vpper roome, not to be more secret, as Pintus collecteth, but rather that he might be seene, that he continued constant in his religion. P…lan. Iun.

3. The place is described by the adiunct, the opening of the windowes, that he might freely and openly shew himselfe a worshipper of God.

4. The site and position of the opening of the windows was toward Ierusalem, whether he hoped to returne.

5. The circumstance of the time is added: he prayed three times a day, in the morning, before he went to his busines: at noone, when he came home to eate meate, and at night, when he had finished his busines: these three times he made choice of, as freest from worldly employments, that he might not be interrupted in his prayer.

6. His gesture is expressed, he kneeled downe vponupon his knees.

7. The argument and matter of his inuocation: prayer, in the petition of things necessarie; and praise, in giuing thanks vntounto God.

8. His constancie is shewed, as he had done aforetime.

13. Quest. How Daniels custome in opening the windowes when he prayed, agreeth with our Sauiours precept, Matth. 6. to shut the doores of the chamber in prayer.

1. Our blessed Sauiour must not be vnderstood in that place, to speake simply and absolutely, as though it were not lawfull but to pray priuately in the chamber, the doores beeing shut: for then it should not be lawfull to pray publikely, or in the hearing of others: but that p. 181precept is vttered, as we say, secundum quid, in a certaine respect, and by way of comparison, that it were better secessum quaerer…, to seeke a secret place to pray in, then to presse into the sight of men, to shewe our deuotion.

2. The ende must be considered, which our Sauiour there aymeth that, which is to take heede of vaine glorie in our prayer: which ende is here obserued by Daniel, who in opening his windowes did not seeke the praise of men, sed se palam Dei cultorem commonstrabat, but onelyonly shewed himselfe openly a worshipper of God, Bulling.

Quest. 14. Why Daniel opened the windowe of his chamber toward Ierusalem.

Daniel turneth not himselfe toward Ierusalem, as hauing any confidence in the place, or as though God were present more in one place then in another; but for these reasons. 1. because they had a promise,… that when they were taken prisoners, and carried captiue into a strange land, if they prayed toward the Temple, they should be heard, Lyran. Iun. And whereas they were commanded, Deut. 12. to goe vntounto the place which the Lord should choose; from hence it is gathered, si non possent ad locum illum venire, saltem contra locum ipsum adorarent, if they could not come vntounto that place, yet they should worship toward it.

2. Iustabat nunc annus septuagesimus, &c. now the 70. yeare was at hand, when the deliuerance of the people was expected, & therfore he prayed so much the more earnestly, Pel. and toward Ierusalem, quam optabat reparari, which he desired to be repayred: his desire appeareth in his gesture, Oecolamp.

3. By this meanes he shewed his faith and hope, se acquiescere in haeriditate promissa, that he rested in the promised inheritance, Calvin. that the people should returne thither againe, as Iacoband Ioseph beleeued, that they should be redeemed out of Egypt.

4. By this Ceremonie in looking toward the temple, where it was onelyonly lawfull for them to offer sacrifice, was signified the redemption by Christ, and that it is not lawfull, ad alium mediatorem respicere in precibus praeter Christum, to looke vntounto an other Mediator in our prayers, beside Christ, Bulling.

5. And hereby he shewed se non obliuisci populi sui, &c. that he forgat not his people, countrey, and religion, though he himselfe enioyed great honour, Polan. like as Moses forsooke Pharaohs Court, and chose rather to suffer affliction with the people of God.

6. Conspectus ille fuit instar flabelli, &c. that prospect toward Ierusalem was a meanes the more to enflame Daniels desire to the peoples deliuerance for the which he prayed: this he did to helpe his owne infirmitie, not that God by opening the windowes that way, heard the sooner, Calvin.

7. Aud herein Daniel had the example of other holy men, as Dauid saith, Psal. 5. 8. I will bow my selfe (or worship) toward thy holy temple, Polan.

8. And this looking of Daniel toward Ierusalem out of the captiuitie of Babylon, teacheth vsus, that we beeing set here in the world, as in the captiuitie of Babel, ex hac confusione ad calestem Ierusalem respiciamus, should out of this confused estate looke vp to the heauenly Ierusalem, Pintus.

Quest. 15. Why Daniel prayed thrice in a day.

1. Daniel did not make choice of these houres, as though they were more specially consecrated vntounto praier, and by the circumstance of the time more holines and efficacie were added thereunto; as the Romanists hauehave such a superstitious conceit of their canonicall houres: And they say the Iewes obserued these three times, with more religious respect: as the third houre, because then the holy spirit was giuen, the sixt houre, because then the brasen serpent was lift vp in the wildernesse, and the ninth, because then the waters came out of the rocke in Cades. And so Christians should obserue the same three times: the third houre, when the Holy Ghost was giuen, the sixt, at what time Christ was crucified, and the ninth, when the water gushed out of his side, Pintus.

2. But this was the reason rather, why Daniel obserued these times: he made choice of such times, wherein he had best leisure, and was freest from worldly businesse, which was the morning before he went abroad, at noone when he came home to eate meate, as Ioseph also vsed to doe, Gen. 43. 16. and at night when all his businesse was ended, Iun. Besides, these are the fittest times in respect of the benefits therein receiued of God, in the morning to giuegive thankes for our deliuerance the night past, at noone, when we take our meat, and at night for our preseruation that day, Calv. of these three times Dauid maketh mention, Psal. 55. 17. Euening, morning, and at noone will I pray: A Deo initium, felicem successum, beatum p. 182exitum petimus, we doe aske of God the beginning, the happie successe, and prosperous end of our busines, Oecolampad.

16. Quest. Whether Daniel did well in thus praying, to offer himselfe to publike danger.

It will be obiected that Daniel might hauehave done better to hauehave prayed in secret. 1. because of the kings commandement. 2. he should hauehave had herein some speciall reuelation. 3. he might hauehave prayed vntounto God though he had not done it so openly, seeing the externall worship is not simply necessarie, but it is referred to the internall, whereby God will specially be serued. 4. a wise man would hauehave giuen way to the present necessitie and obserued the time. 5. by this meanes he might hauehave brought all the Iewes into danger, if God had not extraordinarily deliuered him.

Contra. 1. The kings commandement was to be obeyed, so long as it was not contrarie vntounto Gods commandement, as in this case it was: for the Lord saith, call vponupon me in the day of trouble: but here the king forbiddeth that God should be called vponupon. 2. Daniel herein was guided by the spirit of God: yet he was not to expect any speciall reuelation, hauing the generall word of God, as Deut. 6. 12. 13. beware least thou forget the Lord thy God, &c. thou shalt feare the Lord thy God, and serue him, &c. and Deut. 8. 10. when thou hast eaten, and art filled, thou shalt blesse the Lord thy God. 3. though the internall worship of God be most necessarie, yet the other is necessarie also, as beeing a part of our outward confession of God: as in this case it was necessarie, Daniel should thus testifie his worship of God, because it had beene his custome in former times, which if he had intermitted, f…isset obliqua quaedam abiuratio, &c. it had beene an indirect abiuring of his religion. 4. in ciuill matters & things indifferent, it is good to giuegive way vntounto the time, but not in matters which concerne the saluation of the soule. 5. he was rather to goe before his nation in constancie of religion, and to giuegive them a good example: whereas if he had dissembled, he might hauehave brought them all into the same dissimulation: Daniel then herein doing his dutie, was not to giuegive ouer in respect of any danger, but to leaue the successe vntounto God.

But that Daniel did well in making this open confession of his faith, it appeareth by the happie successe, Gods extraordinarie assistance, whereby the Lord approoued of Daniels godly resolution. Beside if Daniel had done otherwise, he should hauehave diuersely offended. 1. against God, in preferring the kings commandement before his. 2. against the law of nature, which teacheth vsus that God is to be worshipped. 3. against the true religion and worship of God, which by his example should hauehave beene much hindred. 4. against the people of God, in offending them with his inconstancie. 5. and against his owne conscience, if he had for feare forbeared that, which in his iudgement he allowed, Iun. in comment.

Quest. 17. Of Daniels aduersaries practise and accusation against him.

1. First they lie in waite for Daniel: And there is both a multitude of them which conspire together, these men assembled, v. 11. and they finde Daniel in the verie manner, praying vntounto his God.

2. In their accusation is to be considered the forme of it, which is full of subtiltie, and cunning: they doe not at the first directly accuse Daniel, because they knewe he was fauoured of the king: but first by making rehearsall of the decree in generall, they drawe from the king a former consent, that afterward he should not goe backe: wherein they call three things to the kings remembrance, the sum of the decree, the ratification, & the penaltie. v. 12.

3. The matter of the accusation is against Daniel, which is not simply done, but with diuerse false and enuious suggestions: Enuious concerning his person, in obiecting his captiuitie, and the action, in concealing to whom he made his petition: they simply propound it, he made his petition three times a day: the king might conceiue that he might make it to some other man: their suggestion is false; as though Daniel did it in contempt of the king lawes.

4. And their enuie further appeareth in these two things. 1. they omit to make mention of Daniels vertues: they burie them all in obliuion, and picke what matter they can against him, Pintus. 2. they forget that Daniel was their fellowe in office, which many times is respected by men of like place and calling, Osiand.

Quest. 18. How the king laboured to deliuer Daniel till the sunne went downe.

1. The king by deferring the sentence vntill night, might thinke that some opportunitie p. 183might in the meane time be offred vntounto Daniel to escape this danger, Iun. And in the meane time, optimum testimonium Danieli dat, he giueth a good testimonie vntounto Daniel, O…co, it is like he pleaded for him shewing what a necessarie man he was to the commonwealth, and what good seruice he had done, and that afterward there might be great misse of him: Beside, he might dispute the cause with them, interpretando edictum, by interpreting his decree, and seeking to excuse Daniel, Lyran. But he could not preuaile: Thus farre the king is to be commended, in labouring for the innocent.

2. But in two things he faileth, on the one side, metuit discrimen, &c. he is afraide least the nobles should hauehave conspired against him, if he had resisted them: he durst not infringe their lawes at the first. 2. stulto pudore mouetur, he is mooued with shame least he might be noted of inconstancie, for reuersing his lawe, Calvin. Thus Herode was loath to put Iohn Baptist to death, but he more fear…d the note of inconstancie with those which sate at the table: and Pilate would hauehave deliuered Christ, but he feared the displeasure of Caesar, as the Iewes obiect, that in so doing he should not be Caesars friend. 3. Yet though Darius here shew himselfe to be but a weake Prince, yet his offence was no so great as was the sinne of the Rulers, for he lapsus est infirmitate, fell of infirmitie, Melancthon. illi accusant per inuidam, &c. they accuse the seruant of God through enuie, Oecolamp. And as there was difference in their sinne, so the euent was diuerse: for the Lord had merciemercy on the king, and brought him to repentance: but Daniels enemies were destroyed.

Quest. 19. Whether Darius might not hauehave broken this decree.

1. There is no question, but that the king ought to hauehave reuersed this vniust lawe, whatsoeuer the custome was to the contrarie, whereby the innocent were condemned: like as it is better to breake an vniust oath, then to obserue it: for then there is a double fault committed, first in making an vniust oath, and then in keeping it: like as Dauid did well to reuerse his oth of reuenge which he had made against Nabal; and Herode did wickedly in performing his rash and vnaduised oath in killing Iohn Baptist, Pap.

2. Darius then binding himselfe to strictly to his lawe, therein cannot be excused. 1. he knewe in his conscience that it was a wicked decree, and against the glorie of God. 2. And that it was made fraudulently to intrappe Daniel. 3. neither should he hauehave beene drawn to be partaker of other mens sinnes. 4. And though his nobles resisted him, yet where he could not by argument and perswasion preuaile, he should hauehave striken thorough by his authoritie, Polan.

Quest. 20. Whether Darius prayer for Daniel were of faith.

v. 16. Thy God, whom thou alway seruest, he deliuer thee, &c. 1. Hierome, with whom consenteth Lyranus, Hugo, gloss. ordinar. doe here note, quod non ambigue loquitur, sed audacter & confidenter, that Darius speaketh not doubtfully but boldly and confidently, &c. And this may seeme to be an argument that he prayed in faith, because his prayer was heard: but Daniels deliuerance was not an effect of Darius prayer: the Lord had respect vntounto his owne glorie, and to Daniels innocencie; and he wisheth rather that God should deliuer him, then affirmeth any thing, as Iunius translateth.

2. There appeareth in Darius, that he had here aliquam Dei cognitionem, some knowledge of God, which he had learned of Daniel, Osiand. which is manifest both in that he speaketh of Daniels God, that he and not any other god, was able to deliuer him: and then in respect of Daniels person, because he was innocent he was perswaded God would deliuer him, Iun.

3. Yet this was farre from a faithfull prayer. 1. for then he would neuer hauehave suffred an innocent man to be condemned. 2. he calleth him Daniels God, as though he were not his God, Polan. 3. If he had prayed in faith, he would not onelyonly hauehave wished well vntounto Daniel, but hauehave endeauoured by all his power to doe him good: for not good words, but good workes are the fruits of faith, as S. Iames sheweth, c. 2. 16. Bulling. yet we may gather, non omni pietate vacuū fuisse regem, that the king was not void of all pietie, by his words following, when he thus spake to Daniel, v. 20. O Daniel, seruant of the liuing God, is not thy God whom thou alway seruest, able to deliuer thee from the lyons? Bulling. though Calvin here doubt not to affirme, …e micam pietatis fuisse in rege, that there was not a crumbe of pietie in the ki… ▪

p. 184Quest. 21. v. 17. Why the king sealed the stone with his owne seale.

1. The Latine interpreter readeth, he sealed the stone with his owne signet, and the signet of his princes, ne quid fieret contra Danielem, least any thing should be done against Daniel, whereupon the ordin. gloss. noteth following Hierome, de leonibus securus de hominibus pertimescit, the king beeing out of feare for the lyons, is afraide of men, &c. he is afraide least any of his enemies seeing the lyons to doe Daniel no harme, might hauehave practised against him in the denne: and therefore he sealed the stone, ne introiret aliquis sine scitu suo, least any should enter without his priuitie, Lyran. to the same purpose also Bullinger and Pellican. But the originall is otherwise, which is truely translated thus, that the purpose might not be changed concerning Daniel.

2. Therefore the meaning is this, that when these men perceiued, when Daniel was cast into the denne, that the lyons stirred not at him, they doubting of the kings constancie, least he should cause Daniel to be taken out aliue, or that some other of his friends might drawe him out, Daniels accusers cause the king to seale the stone: and they not trusting to the kings seale alone, put to their owne seales likewise, Iun. Polan.

Quest. 22. Whether Darius were truely conuerted, confessing Daniels God to be the liuing God.

v. 20. Is not thy God whom thou seruest able to deliuer thee? 1. Hierome, and Lyranus following him, thinke that the king did not speake thus as doubting of Gods power, sed ambiguam sententiam temperat, &c. but he so tempereth his speach, that when Daniel should come forth without any hurt, the more credible the thing was, tanto aduersus principes iustior sit indignatio, so much the more iust his indignation might be against the rulers, &c. And so their opinion seemeth to be, that Darius as trusting in the power of God spake confidently, as a man assured that Daniel was deliuered. And for further strengthening of this opinion it wil be said, that Darius here confesseth the liuing God, as beleeuing in the onelyonly true God: But to confesse one onelyonly God, men are taught by the light of nature, and diuerse of the Gentiles so acknowledged, this then was no firme argument of his conuersion.

2. Though Darius spake not thus, as incredulous, sed inter spem metumque haerebat, but did sticke as it were betweene hope and feare, Osiand. yet the manner of his speach sheweth that he somewhat doubted of Gods power, habuit aliquid spei, sed coniectum cum dubitatione, he had some hope, but ioyned with doubtfulnesse and infirmitie, Bulling. beside he confesseth the Lord to be Daniels God, and that he serued him, but he did not call him his God: neither did Darius abolish the worship of idols out of his kingdome, all which are euident arguments that he was not truely conuerted vntounto the knowledge of Daniels God, Polan.

Quest. 23. Of Daniels deliuerance from the lyons, and the cause thereof.

Daniel sheweth both the causes efficient, the forme and manner, and ende of this his deliuerance. 1. the principall cause of this his deliuerance was God: God hath sent: the instrumentall cause, was the Angel: for though God can immediately deliuer his, without the ministrie of others: yet it pleaseth him to vse his angels, both for the setting forth of his owne glorie, and the further consolation of his seruants.

2. The forme and manner is expressed, the Angel shut the lyons mouthes, that they had no power to hurt Daniel. And not onelyonly their mouthes were shut but herby is signified also, that their talents and clawes were stayed from hurting him: and therefore it followeth, that they hauehave not hurt me: so that they touched him neither with their teeth, clawes, tayle, or by any other meanes, Iun.

3. The end also is expressed: that by this meanes the innocencie of Daniel might appeare, and the goodnesse of his cause, that he had not offended against the king, but had shewed himselfe a true worshipper of God, Polan.

Quest. 24. Of Daniels salutation to the king, O king liue for euer.

1. This was the manner of salutation in the East countrey, to wish long life vntounto their king. Thus the Chaldeans, saluted Nebuchadnezzar, c. 2. 4. but in hypocrisie, wishing in their hearts rather, that such a tyrant might perish. So c. 3. 4. they which accused Daniels godly companions and brethren, doe with such words insinuate themselues to the king, as flatterers: But Daniel doth wish vntounto the king long life ex animo, from his heart, because it p. 185is the dutie of subiects to pray for magistrates: yea he wisheth vntounto him eternall life, gloss. he then vttered the same words, but with an other heart and minde then the …est did.

2. He might hauehave expostulated with the king, because by his authoritie he was cast into the lyons denne: but two reasons might mooue Daniel to forbeare all such reprehension. 1. because he more respected Gods glorie then his owne particular cause; satis fuit eius liberatione illustratam fuisse Dei gloriam, it was enough that Gods glorie was set forth by his deliuerance: and therefore he is silent in the rest, Calvin. 2. According to S. Pauls rule, infirmum in fide recipe, &c. receiue him that is weake in faith, &c. So Daniel would not deale sharpely with the king, and discourage him, but by gentle meanes seeke to winne him f…rther to the faith.

Quest. 25. Of Daniels manner of deliuerance from the lyon…, that it was diuine and extraordinarie.

1. There are diuerse meanes whereby men hauehave resisted the rage and violence of lyons 1. As first by force and strength, as Samson killed a lion, and Dauid slewe a lyon and a beare that inuaded his flocke: but so was not Daniel deliuered here: for the lyons might hauehave teared him before he came at the ground, as they did his accusers: and though resistance may be made against one lyon, yet here were many. 2. Some hauehave conquered lyons by casting some garment vponupon their head,lib. 8. c. 16. and so as it were blindfolding them: as Plinie writeth how a Getulian shepheard at Rome vnderunder Claudius, did stay the rage and fiercenesse of a lyon, leui iniectu oper…o capite, his head beeing couered with some light thing cast vponupon it: by which meanes Lysimachus, whom Alexander caused to be shut in with a lyon, might more easily strangle him. 3. Some hauehave tamed lyons by vsing them gently while they were yet young, and but whelpes, as Plinie in the same place maketh mention of Hanno the Carthaginian, who (as he saith) primus hominum ausus est leonem manu tractare, the fi…st of any durst handle a lyon with his hand. 4. Beside lyons vse to shewe themselues kinde vntounto those, which hauehave shewed them any kindnesse,Gellius lib. 5 c. 14. as Aulus Gellius reporteth out of Appian, of a certaine seruant called Androdus, who was condemned to the wild beasts, and was spared of a lyon, that remembred some former kindnesse he had receiued: and this he was an eye witnesse of at Rome. 5. Plinie also writeth in the same place, that lyons vnlesse they be very hungrie, wil spare those which are suppliant vntounto them, & mulceri alloquio, and that they are made gentle with speach: as he maketh mention of a woman, which fell downe in the woods before a lyon, alleadging se indignam eius gloria praedam, &c. that she beeing a silly weake woman, was a prey vnworthie so noble a beast. But none of these meanes did Daniel here vse. 6. neither yet as Daniels enemies obiected, did they spare Daniel because they were full before: as they say a lyon will not prey vponupon a man vnlesse he be verie hungrie: Iosephus addeth further, that thereupon the king caused flesh to be cast before the lyons to feede them, and then cast Daniels accusers into the denne, who notwithstanding beeing full did teare them before they came at the ground: But this narration of Iosephus though it may seeme probable, is not necessarie to be receiued, seeing the Scripture hath it not.

2. But▪ the lyons here were not bound by any such ordinarie meanes: this was Gods extraordinarie worke, wherein it pleased him to vse the ministrie of Angels: who diuersly as Pererius coniectureth might stoppe the lyons mouthes. 1. as by remoouing the lyons into some other place. 2. or by blinding their eyes. 3. or by slaking their hunger. 4. or by changing their inward phantasie, which stirreth them vp to rage, when they apprehend that as enemie vntounto them, which they deuoure. 5. or there might be a terror and feare striken into them: as they say lyons naturally are afraid of the rumbling of wheeles, the crowe of a cocke,lib. 2. de mi…abi. scrip. c. 32. and burning fire: 6. But Augustine better sheweth how this was, non natura in leonibus mutata, the nature of these lyons was not changed, sed lenitatem quam catuli… ostendunt in Danielem exercebant, but they practise toward Daniel, that lenitie which they vse to shewe to their whelpes, &c. So also Lyranus, natura non est mutata▪ sed feritas prohibita, their nature was not changed, but their rage was prohibited and stayed: as appeareth afterward▪ in that they returned to their kind in falling vponupon the accusers of Daniel, and breaking all their bones in peices ere they came at the ground, v. 24. As God by his power stayed the sword of Arioch, that sought Daniel to slay him, cap. 2. 13. and kept the fire that it hurt not his three …aithfull seruants, c. 3. so here he stoppeth the mouthes of these lyons against Daniel, Polan.

p. 186Quest. 26. Why the Lord doth not alwayes send his children temporall deliuerance.

1. It is not sufficient for temporall deliuerance to hauehave a good cause: for thorough ambition, vaine glorie, and vaine confidence, men may be carried to maintaine a good cause: as Brutus that stood for the libertie of the commonwealth, because he had no better successe, said in discontent, virtutem esse rem friuolam, that vertue was a friuolous thing: he considered not that through his ambition, and trusting to his owne wit, he ouerthrewe a good cause: so in this place, it was not Daniels innocencie onelyonly that deliuered him, but the cause was his faith, he trusted in God, Calvin.

2. God doth not alwayes deliuer temporally: As he suffered Ignatius to be torne of wild beasts, and Polycarpus to be consumed of the fire: yea at sometime he sendeth the same man deliuerance, and not at an other: as Peter was deliuered out of Herods hands at Ierusalem, but he suffred vnderunder Nero at Rome: yet are not the children of God forfaken, for when they are taken away by death, they then are most of all deliuered at once from all the calamities of this world, and are receiued into euerlasting glorie, Bulling.

3. There is then a threefold kind of deliuerance. 1. there is a temporall deliuerance from death and danger here: as Daniel was now deliuered. 2. there is a deliuerance from sinne, as in this place, Daniel liberatur à morte, Rex à peccato, Daniel is deliuered from death, the king is freed from his sinne, Melancthon. 3. there is a deliuerance and preseruation to eternall life: as the godly conseruantur ad vitam eternam, are so preserued, so that in death it selfe they perish not, Osiand.

Quest. 27. Of Darius ioy, v. 23. Then was the king exceeding glade.

1. There were two speciall causes of Darius ioy, l…t…tus est amici nomine, he reioyced on the behalfe of his friend, who was now deliuered by this great miracle, Oecolamp. and he found his conscience somewhat quieted, which was perplexed and troubled before, when he refused his meate, and would not heare the instruments of Musicke.

2. Yet this was but a carnall ioy; it was much differing from the true spirituall ioy, which the children of God hauehave, when they are assured of the fauour of God, and of the remission of their sinnes; whereof the Prophet Dauid speaketh, Psal. 4. 6. Lord lift thou vp the light of thy countenance vponupon vsus, thou hast giuen me more ioy of heart, then when their wheat and wine did abound.

3. Yet this ioy of the king, and the sight of this miracle made the king more couragious and bold; that whereas before he feared the nobles, and against his own conscience condemned Daniel, now he deliuereth Daniel, and causeth them to be cast into the lyons denne in his stead: and whereas the stone was sealed both with his owne ring and the nobles, he now …tayeth not for their consent, b…t by his regall authoritie Daniel was fetcht out of the den.

Quest. 28. Whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne, v. 24.

1. Some here doe answer, non est lex aequior vlla, quam neces artifices arte perire sua, &c. there is no more iust lawe, then for the deuiser of mischeife to perish in his owne deuise, as Haman was hanged vponupon the gallowes which he had made for Mordechai, gloss. iuterlin. Hugo. this reason satisfieth why the authors of this mischiefe were punished, but not why their wiues also and children should suffer with them.

2. Bullinger sheweth the equitie hereof by the like iudgements of God, as in the destruction of the olde world, and of Sodome, and in Sauls expedition against Amalech: in all these neither men, women, or children were spared: So it is vsually seene, that in warre, famine, pestilence, the calamitie is generall: But there is great difference betweene the iudgements of God inflicted either immediately by himselfe, or by his commandement, which are alwayes most iust, though we see not the reason thereof; and the iudgements of men. God may doe that iustly beeing Lord and Creator of all, who may giuegive and take life at his pleasure, which man doth vniustly.

3. Calvin graunting, that the wiues and children may for the sinnes of their husbands and fathers iustly suffer ciuill punishment, as infamie, losse of goods, corruption of blood, and such like, saith, longe durius est, &c. it is a harder matter to slay the children with the parents: And he seemeth to resolue vponupon the crueltie of the Persian gouernement, scimus p. 179reges Orientales exercuisse immane & barbarum imperium, &c. we know that those Easterne kings did exercise a barbarous and cruell dominion: yet simply he would not hauehave this example condemned. But howsoeuer the Persian kings gouerned cruelly, this example of iustice is simply to be commended in the king, as shall appeare by this which followeth.

4. There are then foure things, which doe iustifie the kings sentence against Daniels accusers. 1. The greatnes of the offence, which deserued a great and extraordinarie punishment▪ they sinned against God, by hatred of the true religion, against the king, in abusing his facilitie, and deceiuing him, and they were false accusers against Daniel: they offended also against the whole commonwealth, which by Daniels care was peaceably and quietly gouerned. Bulling. Iun. annotat. 2. The law of re…alion required, that false accusers should indu… the same punishment, which by their false testimonie, they would hauehave brought vponupon others: according to Moses law, Deut. 19. 19. So the Lacedemonians did vse to put to death false accusers, as the Athenians did flatterers. As these then by their false suggestions caused Daniel to be cast into the lyons denne, so are they iustly serued themselues: And as they would hauehave depriued the king of his friend, so they perish with their friends, Oecolampad. 3. The custome of nations is to be considered, which was for the treason committed against the king or commonwealth, either against their honour or life, to punish both the offenders themselues, and their posteritie: As this enterprise was both against the kings honour, and against the peace and tranquilitie of the commonwealth. Seneca giueth this reason of this custome and law of nations,lib. d… clem. cap. 8. Nam parentes, liberi que eorum, qui interfecti sunt, & propinqui, & amici in locum singulorum succedunt, for the parents and children of them which were slaine, their friends, and ki…ed doe succeede in their places, &c. that is, they are all like to be conspiratours, as the other were. Arcadius and Honorius after they had extinguished the conspiracie of Talnia, doe thus resolue in their rescript, in Codic. tit. ad leg. Iul. Paterno deberent perire supplicio, in quibus paterni, hoc est haereditarij criminis exempla metuuntur, they ought to suffer their fathers punishment, seeing the like example is feared in them of that hereditarie crime. The generall custome and law of nations, which was to punish the children with the fathers in treasonable attempts, sheweth the equitie of this iudgement. As yet to this day the offender is punished in his posteritie, though not by death, yet by other meanes; as by confiscation of his goods and lands, by tainting of the blood, disinheriting of the children, the annihilating of all their acts and fraudulent conueyances. 4. It was iust for example sake to shew such seueritie, that others should feare to doe the like. 5. And further, the children as they are by nature, aliqua portio parentum, some part of their parents, Oecolampad. so they were participes criminis, partakers of the crime: their wiues and children either encouraged them to goe forward in their deuise, or they consented and approoued it. As the like must be supposed in the destruction of Achan with his familie, Iosh. 7. and in the execution of Haman, who was hanged with his ten sonnes, Esth. 9. Iun. in commentar. Polan.

29. Quest. Of king Darius decree, concerning the worshipping of Daniels God, the order and parts thereof.

It consisteth of three parts. 1. the salutation. 2. the propofition. 3. the confirmation. 1. In the salutation or inscription, three things are expressed. 1. the person which sendeth greeting, Darius: the persons saluted, All nations and languages: the matter of the salutation, the wishing and imprecation of peace.

2. The thing propounded and commanded, is, to feare and tremble before the God of Daniel: wherein three things are expressed, who are to performe this dutie, 1. men in all his dominions. 2. what is required, to tremble, feare, and stand in awe. 3. and to whome this dutie must be yeelded, not to the idols and gods of the nations, but to Daniels God.

3. The confirmation followeth by three arguments. 1. from the adiuncts of God, his power, in that he is said to be the liuing God; his eternitie, he remaineth for euer. 2. from the adiuncts of his kingdome, it is euerlasting, it shall neuer perish. 3. from his works and effects in generall, which are two, 1. he rescueth and deliuereth. 2. he worketh signes and wonders: then in particular: he deliuered Daniel, &c.

30. Quest. Of Daniels prosperous estate vnderunder Darius and Cyrus.

1. The vulgar Latine readeth, perseveravit Daniel, &c. and Daniel perseuered or continued vntounto the raigne of Darius and Cyrus: which Hugo expoundeth thus, ad regnum Darij p. 188finitum, &c. vntounto the ende of Darius raigne, and the beginning of Cyrus. But the originall is not here well translated, the word is tzalach, which signifieth to prosper, not to continue; and the preposition is not ghad, which signifieth to, or vntill, but beth, which is (in.)

2. The meaning then is, that he was honoured first by Darius in Media, who raigned not long after the taking of Babylon: and after him he was in great reputation with Cyrus in Persia.

3. But where it is said, c. 1. 21. that Daniel was vntounto the first yeare of Cyrus: that is to be restrained, not vntounto the time of Daniels life, for he continued vntounto the 3. yeare of Cyrus, c. 10. 1. but of his employment in the Chaldean Monarchie: that he was famous as long as that Commonwealth continued: and in this place it is shewed, that in the Persian state he was had likewise in reputation: and it is not vnlike but that he declared vntounto Cyrus the prophecie of Esai, and was a speciall instrument to hasten the deliuerance of his people.

4. How long Daniel remained vntounto Cyrus, it is not certen: there is mention made in this booke but of the third yeare: Bullinger thinketh he liued plures annos, many yeares vnderunder Cyrus. But Daniel was now aboue an 100. yeare old, and it should seeme saw onelyonly the beginning of Cyrus raigne, as Hugo thinketh.

5. Here is a secret antithesis or opposition betweene the Chaldean and Persian Monarchie: vnderunder this Daniel prospered still, and was greatly honoured: but in the Chaldean state, though he were honoured of Nabuchadnezzer, yet he was neglected of Balthazar, as appeareth, c. 5. Calvin.

6. Hugo here noteth, that Darius and Cyrus had but one raigne: he thinketh that Cyrus raigned vnderunder Darius, who tooke Daniel with him into Media, leauing Cyrus with his sonne Cambyses at Babylon, as thinketh Oecolampad. though according to the opinion of some, Cyrus was not yet married.

31. Quest. Whether this miracle of Daniels deliuerance from the lyons, were shewed at Babylon in Chaldea, or in Media.

1. R. Levi thinketh, that this fell out at Babylon, because Darius raigned but a short time after the taking of Babylon, not full out a yeare: and to him agreeth Oecolampad. and so Cyrus succeeded Darius in the very first yeare, for otherwise the 70. yeares of captiuitie beeing expired, the deliuerance of the people should hauehave beene deferred: But all this may be admitted, that either Cyrus succeeded Darius the very first yeare, or that they both raigned together, and yet this should be no reason, that this miracle was done rather in Babylon, then in Media. Amand. Polanus also thinketh that the accusers of Daniel were Babylonians, p. 468. and so this is to hauehave beene done in Babylon.

2. Iunius is of opinion, that Cyrus raigned one yeare in Babylon, when the Iewes were sent out of captiuitie, and then Cyrus went to Darius into Media, and sent him to Babylon, and resigned vntounto him the kingdome thereof: and so Darius first yeare in his opinion was Cyrus second, Iun. comment. in 5. cap. in fine. hence it will follow, that this miraculous accident fell out in Babylon. But the text sheweth euidently that presently after Balthazar was slaine, Darius tooke vponupon him the kingdome: he was the next: and c. 6. 28. Darius raigne is named before Cyrus raigne, it came not therefore after it: see before, qu. 4.

3. I preferre therefore Iosephus opinion, who saith, that after the taking of Babylon, Darius Danielem prophetam secum assumptum duxit in Mediam, tooke the Prophet Daniel and carried him to Media, where he was cast into the lyons denne: so also gloss. ordinar. Daniel in Mediam translatus, that Daniel was translated into Media by Darius: so also Hug. Calvin agreeth, satis apparet ipsum relicta Babylone alio migrasse, that Daniel leauing Babylon we…t to an other place: first to Media, where he continued not long, then to Persia. So also Pellica… thinketh, that Darius did take Daniel with him into Media, and left behind in Babylon Cambyses Cyrus sonne. Bullinger agreeth, that Darius left Cyrus at Babylon, and tooke with him Daniel to Ecbatane in Media: who vnderstood of the great wisdome that was in Daniel and how he had interpreted the writing vponupon the wall. This opinion that Daniel at this time was in Media, not in Chaldea, seemeth more probable for these reasons. 1. the forme of gouernment, which was brought in by Darius to set an 120. gouernours ouer his kingdome belonged to the Persian, not to the Babylonicall state, as may be collected, Esth. 1. 1. where mention is made of the largenes of Assuerus kingdome ouer an 127. Prouinces. 2. in this chapter the law of the Medes and Persians is vrged, v. 8. Darius was then in Media, not at Babylon. p. 1893. after the dissolution of the Chaldean Monarchie, Babylon was no longer the seate of the kingdome, but Shushan, Nehem. 1. 1. Esth. 1. 1.

4. The places of doctrine.

1. Doctr. That order is necessarie in a kingdome.

v. 1. Darius set ouer the kingdome an 120. gouernours, &c. This prudent Prince knew that no Commonwealth could stand without order: for like as in families, where confusion is, and no order, all things goe to ruine, so much more in the great familie of the Commonwealth without order all things soone come to decay. Therefore Iethro gaue wise counsell vntounto Moses, that there might be captaines ouer thousands, hundreds, fifties, one to be vnderunder an other: And the Queene of Saba comming to Salomon wondred at nothing more, then to see the order of his house, 1. king. 10. So here the king first setteth a certaine number of gouernours ouer his whole kingdome: then he appointeth three to take account of them, whereof Daniel was one. Bulling.

2. Doctr. Of the ende of Civill administration and gouernment which must be for the common good.

v. 2. That the king might hauehave no damage. Darius was carefull that the treasure of the kingdome should be maintained: not therein respecting his owne priuate gaine, but his principall care was to vphold and support the charges of the kingdome: for the kings purse and treasure is for the maintenance of the Commonwealth: the Crowne can not want, but the whole Commonwealth will soone feele it. Though Princes may by their reuenues and receipts maintaine their princely dignitie, and employ part thereof vponupon their pleasure, and bestow it, as they see cause; yet they must hauehave care, that there be sufficient to support the burthens and charges of the Commonwealth: and to remember, that their subsidies are, ipsum sudorem & sanguinem populi, the very sweat and blood of the people, and therefore must be sparingly vsed, Polan. as Nehemiah had that respect vntounto the people (in respect of their present poore estate) that he did forbeare to eate the bread of the gouernour, Nehem. 5. 14.

3. Doctr. How praier should be made.

v. 10. He praied and praised his God. Daniel onelyonly was not a petitioner vntounto God for the obtaining of good things, and the turning away of euill: but he also together giues thanks for the benefits receiued. Men then must learne not onelyonly to be beggers of God, but to offer vp the sacrifice of praise and thanksgiuing also: as S. Paul exhorteth, that not onelyonly prayers be made, and intercessions, but giuing of thanks, 1. Tim. 2. 1. And the Apostle followeth his owne rule, Rom. 1. 9. First I thanke my God, then he commeth to his prayer, v. 10. Alwaies in my prayer, beseeching &c.

4. Doctr. Of kneeling in prayer.

v. 10. He kneeled vponupon his knees. Though a man may pray in his heart vntounto God without any outward gesture, as Moses did, Exod. 14. 15. when the Lord said vntounto him, Why criest thou vntounto me? when as Moses was not heard, nor his praier perceiued by any gesture, but he cried vntounto God in his heart: yet when as opportunitie serueth, as it doth most fitly in priuate houses, and in publike places of prayer, then it becommeth vsus to humble our selues vponupon our knees, thereby to stirre vp our deuotion, and to expresse our humilitie. Thus our Sauiour fell vponupon his face, when he prayed in the garden, and Daniel here praieth vponupon his knees. If subiects humble themselues vponupon their knees to their Prince, how much more should we vse all humblenes and lowlines in gesture before God?

5. Doctr. Of the ministerie of Angels.

v. 22. My God hath sent his Angel, &c. God could at his becke hauehave staied the rage of the lyons, as he commanded the Whale to cast vp Ionas, but it pleaseth him for his owne glories sake, and the comfort of his children, to vse the ministerie of his holy Angels and blessed spirits: as the Apostle saith, Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of saluation? Heb. 1. 14. And in three things doth it please the Lord to vse the ministerie of Angels; in preseruing and defending of his children, as Iacob saw the Lords host, when he was afraid of his brother, Gen. 32. 1. or in the destruction of their enemies, as Senacheribs host was smitten by an Angel, 2. king. 19. or in conueying blessings, as Manna is called Angels foode, which was ministred vntounto the people by the Angels.

p. 1906. Doctr. How farre the Prince is to be obeyed.

v. 22. VntoUnto thee, O king, hauehave I done no hurt: Hereupon Melancthon well noteth, that although Daniel did goe against the kings Edict and decree, yet he had committed no euill against him: So if Princes commaund vniust and impious things, they are not hurt, if their precepts be not obeyed: neither must they thinke themselues despised, if God be preferred before them: As the Apostles resolution was, when they were forbidden to speake in the name of Iesus, Whether it be right in the sight of God, to obey you rather then God, iudge yee, Act. 4. 19. And hereby Melancthon iustly excuseth the Protestants of Germanie for refusing to obey the Emperours edicts, made against the profession and professors of the Gospel.

7. Doctr. Of true miracles.

v. 23. No manner of hurt was found vponupon him. Hence Polanus well inferreth, divina miracula non esse praestigias, that diuine miracles are not counterfeit tricks, such as are the iugling feates of Magicians: but the Lords workes are wonderfull in deede: the three seruants of God, which were cast into the fierie ouen, had not so much as the smell of fire vponupon them: And Daniel hath no hurt by the lyons at all: God onelyonly maketh true wonders. But the power of Satan and his ministers, is by false signes, and lying wonders, as the Apostle calleth them, 2. Thess. 2. 9.

8. Doctr. That the beasts and other creatures are readie to execute Gods will.

v. 22. And hath shut the lyons mouth. The vnreasonable creatures, as here they doe spare Daniel, so at other times, they are readie to execute vengeance: as the lyon that slue the Prophet, that was disobedient to the word of God, 1. king. 13. 25. and an other was slaine by a lyon, for not obeying the Prophet, 1. king. 20. 36. And the Lord sent lyons vponupon the Samaritans, because they feared nor the Lord, 2. king. 17. 25. So whether it be to shew merciemercy, or to execute iudgement, the creatures are readie to performe the will of God, Polan.

9. Doctr. Of the force and efficacie of faith.

v. 23. Because he beleeued in him. Daniel here by his faith was deliuered from the lyons, because with a firme and assured trust he reposed himselfe vponupon God. So S. Iames saith, c. 5. 15. The prayer of faith shall saue the sicke: and as Clemens Alexand. foreign, faith is effectuall and auaileable to saluation. But though eueryevery faithfull man hauehave not this particular and peculiar kind of faith, (which is called the faith of miracles) yet they are assured by their faith to be euerlastingly saued, though they are not thereby secure and assured alwaies of temporall deliuerance.

10. Doctr. The magistrates office is not onelyonly to procure things temporall, but spirituall also for their subiects.

v. 26. As Darius here maketh a decree that all men in his kingdome should feare Daniels God, so it belongeth to the magistrate not onelyonly to procure outward peace, and to watch ouer the people for their bodily and worldly wealth; but to see also, that they professe true religion, and be brought to the right knowledge of God, Papp. Thus did the good kings of Iudah, Dauid, Iehosaphat, Hezekiah, Iosias, they abolished idolatrie, and superstition, and planted true religion.

5. Places of controversie.

1. Controv. Against canonicall and stinted houres of praier.

1. Bellarmine vponupon this example of Daniel doth ground the institution of their canonicall houres,lib. …. de bon. ope…. in particul. c. 1… the third, ninth, and sixt: and Pintus addeth further, not onelyonly at these three times, but seuen times a day doth the Catholike Church pray, septem horis canonicis, in the seuen canonicall houres: as Dauid saith, Seuen times a day will I praise thee, Psal. 119. which was shadowed forth by the seuen times blowing of the trumpets, Iosh. 6. 4.

Contra. 1. They doe in these positions contradict themselues: for if they would prooue by Daniels example, that there are three canonicall houres, how come they to hauehave seauen. 2. Dauid praied also at midnight, Psal. 119. v. 62. beside his seuen times a day: then by this reason there shall be yet more then 7. canonicall houres: and Dauid in that place by seuen times, vnderstandeth many, according to the phrase of Scripture, Leuit. 26. 18. and Prov. 24. 16. A iust man falleth seuen times. 3. not onelyonly these houres, but all other are consecra…ed to praier, according to the saying of the Apostle, 1. Thess. 5. 17. Pray continually: As Dauid p. 191praied in the morning, euening and at noone, Psal. 55. 17. and he vsed to remember God vponupon his bed, and in the watches of the night, Psal. 63. 5. and our blessed Sauiour continued all night in prayer, Luk. 6. 12. 4. Yet it is conuenient in respect of our infirmitie, that men should tie themselues to certaine houres for their priuate prayers, without superstition: that although it be free for vsus to pray at all times, quisque tamen sentire debet suam infirmitatem, vt remedia sibi accersat, yet eueryevery man must take knowledge of his infirmitie, and vse the helps and remedies to stirre vp his dulnes by keeping his set houres of prayer, Calvin. yet so as his affection and deuotion be not tied vntounto these houres, but that at all other times, as his necessitie requireth, and occasion serueth, he be readie to call vponupon God. 5. As for Daniels example, he kept not those houres, as beeing addicted in deuotion and religious obseruation more to one time, then an other, but because that he was most vacant and free from other employments, as is before shewed, qu. 15.

6. But the Popish obseruation of canonicall houres we refuse for diuers reasons. 1. because they thinke the very keeping of the houre is a part of Gods worship. 2. they enioyne them with such necessitie to be kept, as though they could not be omitted without mortall sinne. 3. they thinke by this keeping of their canonicall houres to merit at Gods hand, Polan. see more hereof, Centur. 4. err. 90.

2. Controv. That it is no Apostolical tradition to pray toward the East.

1. Daniel here prayeth toward Ierusalem, which was scituate southwest from Babylon: and the Sanctuarie was toward the West, and the doore of it opened toward the East: therefore the superstitious scituation of Churches, as of necessitie East and West, hath no ground out of the Scriptures, Oecolampad. the Apostle exhorteth men to lift vp pure hands, eueryevery where, 1. Tim. 2. 8. EueryEvery place is fit to make our praier in: and God is eueryevery where present to heare those which call vponupon him in faith: see more, Synops. Cent. 2. err. 52.

2. Beside, the heresie of the Ebionites is very grosse, who held, that Christians should pray toward Ierusalem, as Ireneus writeth of them, lib. 1. aduers. haeres. cap. 26. for now the Temple of Ierusalem, together with the ceremonies thereof is abolished, the true Temple Christ Iesus beeing come.

3. Controv. That the publike profession of our faith is necessarie, and it is not sufficient, to hauehave it inwardly in the heart.

v. 10. Daniel opened his windows to the intent that he should be seene of all, not of vaine glorie, but that his constancie in the worship of God might be knowne to all, notwithstanding the kings edict to the contrarie: Hereby is confuted the error of the Georgians, Libertines, and Nicodemites in these daies: the same was the error of the Helchesaites in times past, that if any denied his faith in time of persecution, and kept it in his heart, he sinned not. And for the strengthening of this error, diuers reasons are brought.

1. They alleadge, that the Magistrate, who is in Gods place, is to be obeyed, as the Apostle teacheth, that whosoeuer resisteth the power, resisteth the ordinance of God, Rom. 13. 2.

Contra. 1. Magistrates as they are in Gods place, so they must command and rule according to the will and word of God: they hauehave not receiued an absolute power to command what they list, but limited according to the rules of Gods holy word. The Apostles themselues refused to obey the Magistrates which enioyned them not to speake in the name of Iesus, Act. 4. 19.

2. Men must hauehave care of their wife and children, whome wilfully for a man to forsake in casting himselfe into apparant danger, it were impious.

Contra. Wife and children ought to be loued, and cared for, but the louelove of Christ must be preferred: as our Sauiour saith, that he which loueth wife or children, more then me, is not worthie of me, Matth. 10.

3. But the shedding of Christian blood should be preuented: men should not offer themselues to apparant danger which giueth occasion of much bloodshed.

Contra. 1. The constant seruants of God, are not the cause of bloodshed, but the wicked persecuters, which kill them cruelly and vniustly: as our blessed Sauiour saith, Ioh. 16. 2. Whosoeuer killeth you, will thinke he doth God good seruice: and these things will they doe vntounto you, because they hauehave not knowne me. 2. The very death of the righteous is pretious in Gods sight, Psal. 116. 15. and God receiueth as much honour by the constant death of his Saints, as he doth by their godly life. 3. Otherwise the holy Martyrs should be blameable, p. 192because by their constant profession, murther and bloodshed is occasioned: whose memorie is honourable before God, and man: as Eusebius maketh mention of a certaine citie in Phrygia, the citizens whereof together with the Magistrates professing themselues to be Christians, were all put to the sword vnderunder the persecution of Di…cletian and Maximinian, & their citie burnt with fire. Euseb. lib. 8. c. 11.

4. They obiect, that it sufficeth to keepe faith and religion in the heart: it is no… necessary in time of daunger outwardly to professe it.

Contra. 1. S. Paul ioyneth both these together, to beleeue with the heart, and to confesse with the mouth, Rom. 10. 10. 2. Peter denied Christ onelyonly with the mouth, yet he wept bitterly for this his fall▪ lib. 8. c. 3.Eusebius writeth how the persecutors would draw Christiās to their idolatrous sacrifices, and say they had sacrificed, and yet they did not: who notwithstanding were reprooued, because they in silence suffered such crimes to be obiected: but some would crie out,Homil. 25. in Matth. they had not sacrificed, but were Christians. 3. Chrysostome hath an excellent tractate of this, or who els was the author of that imperfect work vponupon Matthew, that we must confesse Christ with all our senses: and if a man faile in any of them, it is no perfect confession of Christ: As, though thou doest not eate of things sacrificed to idols, if thou doe but looke vponupon them how beautifull they are, oculis negasti Christum, thou hast denied Christ with thine eyes: If one say vntounto thee, doe but heare how such an one blasphemeth Christ: if thou hearken, iam auribus tuis negasti Christum, now thou hast denied Christ with thine eares: If it be further said, doe but stay and smell the incense offered to idols, if thou smell, odoratu tuo Christum offendisti, thou hast offended Christ with thy smell: If thou eate not, but seeme to tast, or touch the idolatrous sacrifices, gustu, tactu tuo Christum abnegasti, by thy tast, by thy touching thou hast denied Christ.

4. Pappus here sheweth fiue reasons, why the confession of the truth should be preferred before all daungers or perills whatsoeuer. 1. There are great promises, which are made to such as confesse Christ here: he will confesse them before his father in heauen, Matth. 10. 32. 2. Debitum animi grati, the debt of a thankefull minde requireth this at our hands, that we should freely confesse the name of God, of whome we receiue so many benefits in token of our thankfulnes. 3. The great daungers must be considered, which men by not confessing of Christ, doe cast themselues into: they doe hazard their owne soules, Mark. 8. 35. He tha… (by this meanes) shall saue his life, shall loose it: and Christ will denie him in heauen, that shall denie Christ in earth, Matth. 10. 33. 4. The vtilitie of our brethren, and generall good of the Church, which is edified and builded vp by such examples of constancie, ought to encourage vsus. 5. And the singular examples of so many holy Martyrs and confessors of the truth, should embolden vsus. The Iewes when Petronius attempted to bring in Cesars image into the Church, rather offered themselues to die, then to suffer it, Ioseph. lib. 18. c. 10, 11. Polycarpus when the Romane gouernour would hauehave compelled him to sweare by Cesars fortune, openly withstood him, Euseb. lib. 4. c. 15. And a noble man of Nicomedia pulled downe and rent in pieces the Emperours edict set vp against the Christians. Euseb. l. 8. c. 5.

5. Here I can not omit that distinction of Calvine, of confession, that it is of two sorts, …um palam testamur, quod est in animo, when we doe publikely testifie what is in our minde: and this is not alwas necessarie: the other kind is, ne aliquod peruersae simulationis signum demus, that we giuegive not any peruerse signe of dissimulation: and this must be perpetually obserued: as Daniel here, though he doth not publikely proclaime his faith, yet by his gesture and behauiour he doth shew it.

4. Controv. That it is not lawfull worshipping God to looke toward an image.

Because Daniel praied looking toward Ierusalem, the Romanists may inferre, that it is as lawfull to looke toward an image, when they worship God: for, as they alleadge, they doe not worship the image, but God represented by the image.

1. To pray toward Ierusalem was a ceremoniall dutie for those times: they looked that way toward the Temple, which was a type of Christ: as they looked toward the type and figure, so we must turne our eyes toward the bodie, that is, looke vp into heauen where Christ is. 2. They had a commandement to pray toward the Temple, and had a promise to be heard: but to worship God before an image is forbidden, and accursed, Deut. 27. 15. 3. We are not onelyonly forbidden in Scripture to worship any strange god, which is prohibited in the first commandement; but likewise it is vnlawfull to worship him in any other manner, p. 193then he himselfe hath prescribed, which thing is against the …econd commandement.

5. Controv. Against the Papists and Vbiqui…aries that hold a carnall presence in the sacrament.

As they offend which looke toward an image, when they worship God: so likewise they that turne themselues with adoration toward the bread in the Eucharist, supposing there to be the bodily presence of Christ. In both these the Romanists are offenders. 1. Indeede if the humanitie of Christ were corporally present, as they imagine, adoration were to be yeelded vntounto it: As the Apostle saith, when he bringeth in his first begotten sonne into the world, he saith, and let all the Angels of God worship him: wheresoeuer Christ is present in his humanitie, he is there to be worshipped. 2. Therefore the Vbiquitaries and Lutherans, which hold an omnipresence of Christs flesh, and so affirme the same to be present in the Eucharist, and yet will not hauehave it adored in the Sacramentall bread, cannot iustifie with any shewe of reason this their assertion: for wheresoeuer Christ is, he is there to be adored and worshipped: neither neede they to expect any newe commandement… (as they alleadge) far Thomas, as soone as he knewe Christ to be him, whom he felt, he presently worshipped, saying, my Lord, and my God. 3. But as these are ouerseene, in not adoring Christ whom they hold to be present, to they both are in errour to maintaine a carnall presence, the one with adoration, the other without, which is a fansie of their owne: for the Scripture onelyonly commendeth vntounto vsus Christ to be spiritually by faith eaten and drunken in the Sacrament: as our Blessed Sauour himselfe, it is the spirit that quickneth, the flesh profiteth nothing, the words that I speake vntounto you are spirit and life, Iohn. 6. 63.

6. Controv. Of the falfe suggestions of the Papists against Protestants.

Like as these accusers of Daniel could finde out no matter of accusation against him touching his life and office, but entrappe him in his religion, and doe bring him into danger for his sinceritie and truth: and then they accuse him as a contemner of the king, and his decrees, v. 13. The verie same course doe the Papists take against the Protestants: whom they cannot touch with any crime of life, they winde in for their conscience in religion: and they call that heresie, which is the truth and pietie: And then, when they obey not their wicked and impious decrees, they accuse them as rebells to the Prince: Thus are the seruants of God handled in Italy and Spaine: so that there, Omnia cum liceant, non licet esse pium, when all things else are lawfull, it is not lawfull to be godly, Polan.

7. Controv. Of the vniust proceeding of the Romanists in their cruell inquisition, condemning the Protestants, their cause not beeing heard.

v. 16. As Daniel was presently brought and cast into the lyons denne, it was sufficient to accuse him, he hath no libertie giuen him to answer for himselfe: Thus both vnderunder the Pagan Emperours of Rome were the Christians proceeded against, beeing not suffred to come to their answer: as appeareth in the Apologie of Iustinus and Athenagoras: And this course the Spanish Inquisitors take in their cruell inquisitions against the Protestants to this day, condemning them in corners, and neuer bringing them to publike answer, Polan.

8. Controv. Of the practizing of Popes against Princes.

v. 21. O king liue for euer. Daniel here prayeth for the life and prosperitie of the king, who had vniustly persecuted him, and commaunded him to be cast into the lyons denne: And S. Paul exhorteth that supplications should be made for Kings, who then were heathen and persecutors, 1. Tim. 2. 2. So the Christians vsed to pray for the heathen Emperours, wishing vntounto them vitam prolixam, imperium securum, domum tutam, exercitus fortes, Setum fidelem, a long life, a quiet Empire, a safe house, strong armies, a faithfull Senate, a good people, &c. Tertull. in Apologet. c. 30.

Contrarie hereto hath beene and yet is the practise of the Popes of Rome: they pray not for Princes, but rather seeke to make a prey of them. They excommunicate princes, such as fauour not their superstition, and stirre vp their subiects to rebellion against them. Gregor. 2. and 3. Leo. 3. did excommunicate the Emperors: Gregor. 7. waged battell against Henrie the 4. he hired one to hauehave brained him with a stone in the Church, but that the mischeife was preuented, the beame beeing broken, and the stone falling downe, which drewe …he p. 194murtherer to the ground after it: Clemens the 5. practised to hauehave poisoned Henrie of Lucelburg the Emperour, in a consecrated hoast: Paschalis the 2. set Henrie the 5. against Henrie the 4. his father: Adrianus stirred vp the Lombards against Frederike Barbarossa the Emperour, and betraied him to the Sultane of Egypt: Such were the practises of late also of that bloodie Sea, against our late renowned Soueraigne, as in the conspiracie of Ballard with his confederates, and of Parrie incited by the counsell and gifts of the Cardinall of Coinie, to mu…ther our worthie Queene Elizabeth, Polan. And now since his maiestie came vntounto the crowne, first treacherous Watson, with his adherents attempted against the kings Royall person: and since, that miscreant crue, Catesbie, Percie, Digbe, with their mates enterprised that monstrous attempt by gunpowder to hauehave blowen vp the parliament house, and so at once to hauehave made hauocke of King, Queene, Prince, nobles, and the chiefe of the commons.

9. Controv. Whether one is iust before God by an inherent iustice.

v. 22. My iustice was found out before him. It followeth not hereupon, because in this particular act Daniel was innocent before God, that therefore by any righteousnesse in vsus, we are iustified before God: the iustice whereby we are iustified with God, is the righteousnesse of Christ imputed vntounto vsus by faith, and is not inherent in vsus, as the Apostle saith, that I may be found in him, not hauing mine owne righteousnesse, which is of the law, but that which is through faith in Christ, Philip. 3. 10. Beside this iustice which is vntounto eternall life, which is not inherent but imputed, there is, iustitia temporaria, a temporarie iustice or righteousnesse which is our innocencie and holinesse, which is called our Sanctification, and this is inherent in vsus, the first is called, iustitia personae, the righteousnesse of the person, which is iustified by faith in Christ, the other is, iustitia causae, the righteousnesse of our cause. See more of this question of inherent iustice, Synops. Centur. err. 56.

10. Controv. Whether Daniels innocencie were the meritorious cause of his deliuerance.

According to the reading of the vulgar Latine, because my righteousnesse is found out before him, hence this collection is made by the Romanists, that Daniels innocencie was the cause of his deliuerance.

Contra. 1. The word is not well translated, quia, or quoniam, because, but rather, propterea: therefore, as Iun. and Polan. for so the words, col kebel di, may be translated: and then the meaning is, that this deliuerance of Daniel was onelyonly a testimonie of his innocencie, and to shewe the goodnesse of his cause.

2. But if it be translated, quia, because, it is not alwayes taken as a causall, but as an illatiue particle, a word onelyonly of inference and consequence, as cap. 2. 43. whereas thou sawest yron mixed with clay, there the verie same words are vsed, yet is it not there taken as a causall: for the kings vision and dreame, was no cause of the things to come, which were reuealed vntounto him: so Psal. 25. 11. Dauid saith, be mercifull vntounto mine iniquitie, for it is great: the greatnesse of his sinne was not the cause of forgiuenesse: this coniunction therefore alwaies sheweth not the cause.

3. There is great difference betweene these two, for ones innocencie to be found before God, and for the same innocencie to merit: for to merit is required that a man should doe some worke, dignum compensatione, worthie of compensation: but innocencie is not mans worke, it is Gods worke in man: for if the innocencie and godnesse of the cause should deserue a temporal deliuerance, then God should hauehave dealt vniustly with many martyrs, which hauehave not beene temporally deliuered, Polan.

4. The cause then of Daniels deliuerance, was indeede the faith of Daniel, as it followeth, v. 13. there was no hurt found vponupon him, because he beleeued in his God. And so the Apostle testifieth, Heb. 11. that Daniel by faith stopped the mouthes of lyons, & ex hac vera fide sequitur innocentia vitae, and out of this faith proceeded his innocencie as a fruite thereof, Osiand, for otherwise without his faith, though this cause had beene neuer so good, it should not hauehave beene accepted.

5. Here also we must distinguish betweene eternall deliuerance, and temporall: God deliuereth vsus from euerlasting death, not for any respect of any righteousnesse in vsus, but freely of his owne grace he respecteth vsus in Christ: but in particular deliuerances, Deus potest respicere vniuscuiusque iustitiam, God may respect euerie ones righteousnes, not as it is theirs, p. 195but as it is wrought in the by his spirit, Cal. So then as Melancthon saith, here are three things to be considered, saith whereby we are acceptable vntounto God: and so it is said here, that Daniel beleeued in his God: inchoata obedientia, our inchoate obedience, which is accepted with God, because we are iustified by faith: & our righteousnes, whereby we are iust before men: both these are also here expressed in Daniel, my iustice was found out before God, and vntounto thee O king hauehave I done no hurt: To conclude then this point, a mans particular iustice & innocencie is rather an antecedent of his deliuerance then a cause. And in some sort it may be said to be a cause also, yet not of it selfe, but as it concurreth with faith, for the which the Lord respecteth vsus, and our obedience, though imperfect in Christ, Iun. in comment.

11. Controv. That a generall faith, called fides implicita, an implied faith, is not sufficient.

v. 23. Because he beleeued in God: not as the Latine hath, he beleeued God, for in the text there is the preposition beth: And hereby is signified, not a generall apprehension onelyonly, that God was true of his promises, and that he was the onelyonly true God, creator of heauen and earth: as the Romanists doe affirme faith to be nothing else, but generally to beleeue, what soeuer is contained in the word of God to be true, Bellar. lib. 1. de iustifi. c. 4. But Daniel here so beleeued in God, that he committed himselfe with firme trust and assurance vntounto him, & in eius gratiam recubuit, he relyed wholly vponupon his grace, Calvin. And so the Apostle describeth faith, Heb. 11. 6. He that commeth vntounto God, must beleeue that God is, and that he is a rewarder of them that seeke him: this faith onelyonly apprehendeth not God in generall, that he is, but is ioyned with a particular assurance, that he will reward his faithfull seruants, and bring them vntounto life. And so Pintus one of their owne writers, very well resolueth vponupon this place, vt mea fert opinio, credere hoc loco est actus fidei, charitate formatae, plenae fiducia in Deum: as mine opinion is, to beleeue in this place is an act of faith, formed (that is expressed) by charitie, full of trust and confidence in God.

6. Morall obseruations.

1. Observat. Of Gods prouidence that watcheth ouer his seruants.

Generally in this chapter, in that God deliuered Daniel his faithfull seruant, from the rage of the lyons, we see how Gods fatherly care watcheth and awaketh towards his seruants: so Noah was saued from the waters, Lot from the flames of Sodome, Ieremie in the destruction of Ierusalem▪ Plutarch in vit… Marcell.We reade that when the citie of Syracus… was taken by M. Marcellus, which … that great Mathematician had defended a good while by his art and skill: of whom Marcellus gaue charge, that he should be spared, yet he was slaine by a souldier, as he was drawing of his lines, because he would not straitway followe him to their Generall, saying he would dispatch that, he had in hand, first: But God hath greater care of his, and continually protecteth them, Bulling.

2. Observat. Of the monstrous sinne of enuie.

v. 4. They sought occasion against Daniel. Enuious men are alwayes in excubijs, they are set in their watch, obseruing and marking other mens doings, to see if they can finde any matter against them, Polan. 2. they are enuious at other mens vertue, as here they cannot endure Daniels pietie and sinceritie: like as the henne scraping in the dunghill contemneth a pearle, and preferreth a barley curnell: and as the Sunne beames are offensiue to those, that are bleare eyed: so is vertue a griefe to the enuious, Pintus. 3. The enuious person, propriae vtilitati est addictus, is addict to his owne profit, neglecting the common good: as here these men seeke to supplant Daniel, who was so necessarie for the commonwealth. 4. And beside enuie bringeth … to … most cruell… against Daniels life, Calvin. … 5. The remedie against enuie is … our selues with innocen…ie and integritie, as Daniel did, that the … find … S. Peter saith, when they speake euill of vsus as of euill doers, they may be ashamed, which blame our good conuersation in Christ, 1. Pet. 3. 16.

3. Observ. We must not giuegive ouer our profession, notwithstanding any danger obiected.

v. 10. Daniel though he knewe of this bloodie decree will not intermit calling vponupon God: so etiamsi centum mortes nobis occurrant, though an hundred deaths be set before vsus, we should not fall away from the true worship of God, Caluin. as S. Pauls excellent resolution p. 196was, Act. 2. 13. Iam readi… not onelyonly to be bound, but to die at Ier…salem for the name of the Lord Iesus.

4. Observ. Of continuing in prayer.

v. 10. As Daniel prayed thrice a day, so thereby we are taught to perseuere in prayer, according to S. Pauls rule, Rom. 12. 12. 1. Thess. 5. 17. for prayer is not auayleable vnlesse it be seruent, Iam. 5. 16. and feruent it cannot be, if we giuegive ouer and faint in our prayers, and continue not.

5. Observ. Of the terror of conscience.

v. 18. The king remained fasting. The Kings conscience was perplexed for this iniustice shewed toward Daniel: he careth neither for meate, delight, nor sleepe: he had none in earth whom he needed to feare: but his conscience accuseth him before the great Iudge, that shall call euen kings to account: As it is written of Theodoricus king of Italie, after he had caused B…etius and Symmachus to be vniustly beheaded, how within a fewe dayes after a fishes head beeing brought before him, he imagined he saw Symmachus head, and thereupon was striken with horror of conscience, and not long after died: let vsus then labour for a good conscience,Pro. 15. 15.Prov 15:15 which is as a continuall feast. And here shall be an ende of this first Booke, which is as the first course and seruice in this feast.

Praised be God.

THE SECOND BOOKE OF THIS COMMENTARIE VPONUPON THE DIVINE PROPHESIE OF DANIEL: containing the second part thereof, consisting of the Prophesies and visions set forth in the sixe last Chapters: Wherein that mysticall and Propheticall vision of the seauentie weekes in the 9. Chapter, is handled at large, with the diuerse Expositions thereof, and the approbation of the best.

Printed by CANTRELL LEGGE, Printer to the Vniuersitie of Cambridge. 1610