Commentary on Daniel, Chapter 2 · Questions · Question 14 – Question 29
14. Quest. What the Chaldeans meane in these words, Except the gods whose dwelling is not in the flesh.
1. Although they erred in holding a multitude of gods, yet herein they were right, that God onelyonly had the knowledge of things to come: Pint. Some thinke that by gods, here they vnderstand not onelyonly the superiour gods, but the Angels also, who might know and vnderstand their dreames, which beeing in a materiall and corporall obiect, are comprehensible of the Angelical power: Perer. But it seemeth rather that these Magicians, who were not ignorant of the power of spirits, with whome they had familiaritie, and now they failed them, doe meane hereby the superiour diuine power onelyonly. Indeede naturall dreames beeing certaine corporall affections and qualities, spirits may finde out; but diuine dreames are of a spirituall nature, and are wrought by the act of the vnderstanding, which is not knowne vntounto the spirits: and beside, diuine dreames hauehave a signification of things to come, which are manifest onelyonly vntounto God.
2. Concerning the cohabiting or beeing present of the gods with flesh, that is, with mortall men, the Gentiles had diuers opinions. 1. The Epicures thought, that the gods, nihil extra se agentes, &c. did nothing at all in the world without themselues, neither were occupied in doing any thing, but made them idle gods doing nothing. 2. The Peripatetikes following Aristotle, did make the gods onelyonly to hauehave their dwelling in the heauens, and to be occupied in the motion of the celestiall orbs, but had nothing to doe, cum rebus sublunaribus, with things done vnderunder the Moone. 3. The Platonists and Stoikes placed the gods onelyonly in heauen, but they held that there were otehr spirits good and bad in the ayre, which did conuerse with men: and that the gods immediatly had nothing to doe with men, but per daemones tanquam internuntios, by the spirits, which were as messengers comming betweene God and man. 4. Wherein they diuersly erred; 1. in making many gods: 2. in holding that God did nothing in the earth, but by the mediation of such spirits: 3. and that some spirits were good, some euill by nature: whereas the Angels were all created good in the beginning, but some fell through their pride, and were cast downe to hell.
5. But concerning the conuersing of Angels with men, the truth is this, that both good Angels (whose chiefe employment is in giuing attendance vponupon God in the heauens) yet sometime hauehave appeared vntounto men, as vntounto Abraham, Lot, laakob: the euill Angels also more often doe intermedle with humane affaires, for the probation and triall of men, and to their owne iust condemnation: whereof there are two notable experiments; the one is, in those which are called energumeni, Two experiments shewing the mysticall working of Sathan in the world.possessed or bestraughted: some such beeing very idiots, vnlearned, and vnlettered men, hauehave spoken Hebrew, Greeke, Latine, and disputed of profound questions in Philosophie, and Diuinitie: the other experiment is in the Magicians themselues, which worke by such spirits, and effect strange things, as in counterfaiting the shapes of beasts, in causing images to mooue and speake, in telling strange things done farre off in remote countries: these strange works either to ascribe to melancholie, as some Physitians doe, or to the operation of the starres, as Astrologers, est perquam ineruditum & insulsum, &c. it is both an vnlearned and vnsauourie shift: and to denie these former experiments, extremae impudentiae & contumaciae videtur, it seemeth to be extreame boldnes and contumacie: therfore these strange things must of necessitie be referred to the operation of spirits, &c. Perer. lib. 2. in Daniel. in v. 10. c. 2.
15. Quest. v. 12. Of the Kings rash sentence in commanding all the wise men of Babel to be slaine.
1. Though by the law of God these Sorceres and Soothsayers had deserued worthily to die, and so in respect of the diuine iustice, were iustly put to death; yet in respect of the King, who looked not vntounto the Law of God, but followed his owne irefull affection, the proceeding was vniust: Polan. beside their deuillish profession, it seemeth they were ambitious and insolent, and enuious against Daniel, and the rest of the people of God, therefore in respect of themselues their punishment was iust. Bulling.
2. Lyranus excuseth the Kings fact, because he had beene at great cost in maintaining these Inchanters and Soothsayers: he had raised them to honour, giuen them great gifts; and now when he requireth some seruice of them, they are able to say nothing.
3. But yet Nabuchadnezzer was diuers waies faultie in this action: 1. in his rash and inconsiderate sentence, which he pronounced against them in his rage and furie: whereas the sentence of death should proceede with mature deliberation and aduice: for like as Saturne the highest of the Planets hath the slowest motion of them all; so Princes which sit in their high thrones of maiestie should be most considerate in their actions. And as a musitian doth not presently cut away his strings, if they be out of tune, but doth wind them to and fro, to bring them to a right harmonie; so neither should a Prince punish eueryevery disorder in the Commonwealth presently with death. Pintus. 2. An other point of iniustice is, that he had not yet called all the wise men of Babylon, and yet vnheard and vncalled, commandeth them to be slaine. 3. It was also vniust for some few mens fault, to take reuenge of the whole profession, and so to punish one for an others offence. Osiand.
16. Quest. v. 13. Whether the wise men in deede were slaine.
1. Some thinke, that praeparabantur tantum occidi, they were onelyonly prepared and appointed to be slaine; not that they were indeede slaine, so Lyran. gloss. interlin. Hugo Car. But the contrary is euident in the text: for the sentence being gone forth, that is proclaimed, and published, it islike some execution followed: otherwise the proclamation should hauehave seemed to be ridiculous, Caluin. And beside seeing Daniel was also sought to be slaine, it seemeth, that all they which were in the way, and at hand, and needed not to be sought for, were put to the sword.
2. Wherefore it is certaine, that many of these wisemen were smitten with the sword, though the execution of many of them were deferred vponupon Daniels offer and vndertaking to expound the dreame: v. 24. Genev. like as vnderunder Ahab and Iehu Baals priests were put to death. And Galerius Maximinus beeing ouercome of Licinius, he caused the Idol Priests to be slaine, as impostors, and deceiuers. Bulling.
Quest. 17. What office Arioch had, to whom Daniel maketh this motion. vers. 14.
1. R. Shelemo taketh the word tabacaia, for carnifices, executioners, he thinketh that Arioch was set ouer these, which had the charge to put others to death: but it seemeth, that he had a better office: for he was a chiefe man about the king, and brought Daniel in to the king. vers. 25.
2. The Septuag. interpret here foreign, the chiefe cooke: but it appertained not to that office, to see execution done vponupon men.
3. Some call him the kings chiefe steward, Genevens. but neither is it incident to that office, to ouersee the punishment of offenders.
4. The vulgar Latine interpreteth, praefectum militiae, captaine of his armie: but here was no armie leuied, or battell proclaimed.
5. Therefore rab tabachim, is better interpreted, praefectus satellitum, the captaine of the guard, or high Marshall: such an one was Potiphar vntounto Pharaoh, Gen. 37. 36. who had the chiefe charge of the kings prisoners, Gen. 40. 3. Polan. Iun.
Quest. 18. vers. 15. How Daniel was ignorant of the kings decree against the Soothsayers.
1. Some thinke that Daniel of purpose did forbeare to goe with the rest, least he might seeme ambitiously to hauehave sought honour and reward,See before Quest. 8. which was promised to them, which should interpret the kings dreame: gloss. ordinar. but there was no such reward promised, till they appeared before the king: and if Daniel had receiued any message with the rest of the wise men, he might easily hauehave gessed at the cause of that hard sentence.
2. But it is like that the Chaldeans concealed this matter from Daniel, whereof two reasons may be giuen, it proceeded, ex inuidia & cupiditate, from their enuie and couetousnes: Lyran. their enuie, in that they thought great scorne, that so young a man as Daniel, should be called to counsell with the graue sage counsellors, who were in great estimation with the king for their long experience: Iun. their couetousnesse also herein appeared, that they might hauehave the reward onelyonly to themselues: soli ingressi, tanquam soli praemia percepturi: they onelyonly went in, that they onelyonly might receiue the reward, Bulling. they were also ambitious, they were loath that any strangers should be admitted to the kings presence, or any had in reputation but themselues. Iun. annot.
3. But specially this fell out by Gods prouidence, that Daniel beeing sought for vntounto death, might by this meanes be brought forth, and the gift of wisedome in him be made manifest: and that by this meanes his life should be preserued. Polan.
4. And herein appeareth the malice of the Chaldeans, qui in periculo voluerunt habere consortes, which would hauehave Daniel and his fellowes partakers of their punishment, whom they refused to hauehave any part before in the reward. Pellican.
Quest. 19. vers. 19. How this secret was reuealed vntounto Daniel in the night.
1. Some thinke that this vision was shewed vntounto Daniel by an Angel, because such reuelations are vsually made by the ministrie of Angels: Pintus ex Dyonis. But Daniel acknowledgeth in his thanksgiuing, that he receiued this reuelation onelyonly from God, and to him onelyonly he giueth the praise.
2. And for the manner, Hierome thinketh that it was shewed vntounto him by dreame in the night: so also Glosse ordin. somnium regis discit suo insomnio, he learneth the kings dreame by his dreame: so also Osian, Lyran. giueth this reason, because the night is fittest for such reuelations, the senses beeing quiet ab exterioribus tumultibus, from all outward tumults: and that the vision in the night is by dreame, he would prooue by that place, Iob. 33. 15. God speaketh, &c. in dreames and visions of the night, when sleepe falleth vponupon men, &c. But this place prooueth not, that eueryevery night vision is by dreame: but that in the night when sleepe falleth vponupon men, the Lord sometime speaketh vntounto them by dreame, sometime by vision.
3. Albertus magnus, as Pintus reporteth his opinion, thinketh that Daniel had this reuelation, vigilia noctis, as he watched in the night: and this is the more probable opinion, 1. because it is called a vision: now visions and dreames are distinguished, as the two vsuall waies, whereby the Lord reuealeth himselfe vntounto his Prophets, Numb. 12. 6. Polan. 2. Daniel and his three fellowes were occupied in praier while other slept, Pellic. and it seemed as they praied, that this vision was sent, as he saith, Thou hast shewed now the thing that we desired of thee: it is not like that Daniel and the rest beeing full of care in this so weightie a busines, would giuegive themselues to rest; but they awaked, when other slept. So Hugo Card. giueth this as a reason, why this vision came in the night, quod tempus magis orationi competit, because that time is fittest for praier. 3. And presently after this thing was reuealed, it is said that Daniel answered and said, The name of God be praised: but he could not thus answer and praise God in his sleepe. It was then such a vision in the night as Paul had, Act. 16. 9. when a man of Macedonia appeared vntounto him, and said, Come and helpe vsus.
4. Yet this further must be added, that visions come not onelyonly by day but by night, and not onelyonly when men are awake, but when they sleepe: as Daniel saw a dreame, and had visions in his head as he lay vponupon his bed, c. 7. 1. such visions are more then dreames, and differ in respect of the more cleare illumination, and euident demonstration of things: such was Salomons dreame wherein he had a vision beside, when actually the gift of wisdome was conferred vponupon him, 1. king. 3. whereof see c. 1. qu. 51. Yet dreames and visions doe differ in nature still (though they may concurre together) the one beeing but a representation of the image and similitude of things, the other a demonstration of the things themselues.
20. Quest. Of the forme and order of Daniels thanksgiuing.
Daniels thanksgiuing is of two sorts, either generall v. 20. to 23. or speciall and particular: and either of them consisteth of the proposition containing the doxologie or thanksgiuing, and the probation thereof. 1. In the generall benediction, in the proposition is expressed, who is to be praised, the name of God, not the letters or syllables, as the Iewes adore the name Iehouah, the Papists the name Iesus: but the name of God, is God himselfe: and the adiunct of the time also is added, for euer and euer.
2. The probation is set forth briefly, for wisdome and strength are his: then it is amplified by the effects; first his power is declared by two effects, the changing of times and seasons, and the taking downe and setting vp of Kings: then his confidence by three effects: 1. in giuing wisdome for action: 2. vnderstanding for contemplation: 3. and in discouering secret things: which is amplified by the cause, taken from the essentiall propertie of God; he knoweth what is in darknes, because with him is light.
3. Then followeth the speciall thanksgiuing, with the proposition, wherein Daniel giueth thanks for himselfe: and the probation taken from two effects; in opening vntounto them the Kings dreame according to their desire, and giuing them power and strength, thereby to preuaile against, and ouercome the imminent danger and perill of death: the latter effect is set forth in the first place.
Quest. 21. v. 19. How Daniel is said to hauehave blessed the God of heauen.
1. The Lord is called the God of heauen, 1. because he made the heauens, but other gods hauehave not made the heauen and the earth, Ierem. 11. Hug. Card. 2. And this sheweth a difference betweene the true God and idols herein: because they are worshipped onelyonly in the earth, and not in heauen, Pint. 3. And God is so called, because he is habitator coeli, he inhabiteth and dwelleth in the heauens, and therefore he saith, heauen is my seat or throne, Isa. 66. 1. not that God is limited and confined in the heauens, but there are the most glorious and visible signes of his presence. Pintus. 4. And by this title is set forth Gods glorie, greatnes, and power, because the heauens are the most glorious of Gods creatures, and doe sway things below in the earth. Polan.
2. To blesse is taken diuersly in Scripture: 1. when God is said to blesse man, benedicere, to blesse, is the same that benefacere, to bestowe benefits: as the Lord saith to Abraham, I will blesse thee, and make thy name great, Genes. 12. 2. to blesse here, is to encrease, and multiplie him, and make him great: 2. when one man blesseth another it signifieth, to wish well vntounto them, and to pray for them: as Rebekahs mother and brother are said to blesse her, Gen. 24. 60. 3. but when man is said to blesse God, it signifieth to praise him, and giuegive thankes vntounto him: as Psal. 54. 1. I will blesse the Lord for euer, his praise shall be in my mouth continually: and so is it taken here.
22. Quest. vers. 21. How the Lord is said to change times, and seasons.
1. He changeth times, 1. he maketh day and night, summer and winter, ipse est primus motor coelestium corporum, because he is the first mouer of the celestiall bodies, which doe rule the time: 2. and he changeth and altreth the times, either according to the course of nature, ordinarie, as in distinguishing dayes, moneths, and the times of the yeare, or extraordinarie, as when the seasons of the yeare keepe not their kind, but many times the Summer weather is changed into the winter raine, and cold, and the winter into Summer: Cal. and he altreth the times against the course of nature, as when he caused the Sunne to stand still in Iosuahs time, and to goe backe in the dayes of Hezekiah. Pere.
2. He also changeth the particular seasons, both of the ayre and weather, sending sometime heate and drought, sometime raine and cold: Polan. as also he disposeth of the age and yeares of mans life, in generall, as mans age was shortened after the flood: and in particular, sometime shortening mans dayes, as he did vntounto Moses, not suffering him to liue to see the land of Canaan, sometime prolonging it, as he added. 15. yeares to Hezekiahs life. Pere.
23. Quest. vers. 22. VVhat secret things the Lord is said to discouer.
There are three kinds of secret things, which the Lord is said to discouer. 1. The mysteries of religion, as concerning the blessed Trinitie, the incarnation of the Sonne of God, the life to come: the knowledge of which things a man cannot attaine vntounto, vnlesse it be reuealed vntounto him from God.
2. There are the secrets of the heart, which none knoweth but God, who is the searcher of the heart, saue the spirit of man which is in him: 1. Cor. 2. 11. to none other are the thoughts of the heart knowne, but onelyonly vntounto God.
3. The things to come, are great secrets, which onelyonly are manifest vntounto him, by whome all things are acted and gouerned, both past, present, and to come. Pere.
24. Quest. How light is said to dwell with God, v. 22. whereas it is said, Psal. 18. 11. he made darkenesse his secret place.
1. God is said, 1. to be light in himselfe, in his essence, because there is nothing in God but most pure, sincere, cleare, as also because he communicateth of this light vntounto others: as Iohn 1. 9. he is the true light that lighteth eueryevery one, that commeth into the world: both the light of nature and the light of grace proceede from him: and therefore as Basil well obserued, prima vox Dei lucem creauit, the first voice, that God in Scripture is found to hauehave vttered, created the light: for like as a most goodly picture, if it be laid ina darke caue, maketh no shewe at all: so the goodly workemanship of God in the creatures had beene obscured, if God had not made light to cause the beautie of it to appeare. Pint.
2. God also is said to be in light, 1. Ioh. 1. 7. because he can endure no falsehood, hypocrisie, or vntruth.
3. The Lord also is said to dwell in light, that none can attaine vntounto, 1. Timoth. 6. 16. because we through the weakenesse of our vnderstanding, and blindnesse of our mindes, are not able to comprehend any thing of God, vnlesse he by the illumination of his grace doe make a way for vsus to come vntounto him.
4. Now whereas it is said, Psal, 97. 2. that clouds and darkenesse are round about him, and 1. king 8. 12. God is said to dwell in the cloud: the Scripture by this Metaphor sheweth onelyonly Deum esse inaccessum, that God is inaccessible vntounto vsus, not what he is in himselfe: and the cloud was a signe of Gods presence, as he said to Moses, Leuit. 16. 2. I will appeare in the cloud: Polan. And therefore the Lord, when he appeared in Mount Sinai, couered all the mountaine with a thicke cloud: to shewe that no man is able to comprehend the brightnes of his glorie.
Quest. 25. vers. 24. Whether Daniel did well in staying the execution of the kings sentence vponupon the wisemen.
Vers. 24. He said vntounto him, Destroy not the wisemen, &c. Whereas if the sentence of death had beene executed vponupon these superstitious Chaldeans, the Church of God should hauehave beene deliuered from pestilent enemies, and they beside had iustly deserued to die, because of their fraud, and impostures; it may seeme, that Daniel might hauehave done much better to hauehave suffered the sentence to proceede against them.
1. For answer hereunto, Osiander thinketh, that there might be some innocent men among them, which erred onelyonly of simplicitie, and did not malitiously by their wicked arts oppose themselues against the truth, and therefore Daniel would hauehave them spared: But it is euident by the text, that Daniel would generally hauehave all the wisemen spared, which yet remained, for some of them had beene slaine alreadie.
2. Caluin thinketh the reason was, quia nondum maturuerat ipsorum iniquitas, because yet their iniquitie was not come to the full, they were reserued to a further punishment.
3. Bullinger thinketh they were spared, that by Daniels meanes in vera sapientia proficerent, they might come to repentance, and profit in true wisedome: these endes indeede the Lord might propound to himselfe in sparing these hypocrites, but the question is what appa…ant reason mooued Daniel to entreat for them.
4. Bullinger againe thinketh, that God stirred vp Daniel to doe it, because he would hauehave his iudgements tempered with clemencie: some of them were put to the sword, the rest the Lord would hauehave spared, that his merciemercy and clemencie might appeare in iudgement: This beeing admitted to hauehave beene the secret cause before God of this work, yet it is not shewed, what stirred vp Daniel to doe it.
5. These two reasons then remaine which perswaded Daniel. 1. his charitie and louelove euen toward his enemies, non vult eos perire propter quos erat ipse periturus, he would not hauehave them perish, for whose cause he was like to hauehave perished, Hierome. Lyran. wherein he imitateth the clemencie of Christ, who prayed for his enemies: Pellican. he might by this meanes winne them, or els heape coales vponupon their head, and make them lesse excuseable. 2. Daniel in equitie considered causam non esse iustam, that the cause was not iust, which mooued Nebuchadnezzar to command them to be killed: but he did it in hast and rage, and therefore Daniel not so much looking vntounto their persons, as to their cause, desireth that they might be spared. Polan.
Quest. 26. vers. 25. Whether Arioch lyed vntounto the king! in saying, I hauehave found a man, &c.
1. Some thinke that Arioch which knewe that Daniel and his companions were wiser then the rest of the Chaldeans, had indeede sought them out ad solutionem faciendam, to giuegive solution of the kings demaund, Hugo. but it is euident out of the text, ver. 13. that they were no otherwayes sought for but to be put to death.
2. Most doe thinke that Arioch here played the cunning courtier, qui sibi vsurpant aliorum inuenta, which doe take vntounto themselues, that which other men finde out: Bullinger. for he had not sought for Daniel, vltro se obtulerat, he had offred himselfe of his owne actord, Lyran. Dei gratiam ad suam refert diligentiam, the grace and gift of God he ascribeth to his owne diligence: Pellican. fallebat regem, &c. he deceiued the king herein, as though he had found out Daniel, whereas he offred himselfe. Pintus. But he could not without the kings great offence and indignation hauehave told such a palpable lie, seeing that Daniel had before presented himselfe to the king, ver. 16. and desired some time, to shewe the king his dreame. Polan.
3. Therefore to meete with this doubt, Caluine thinketh, that Daniel had not conference before immediately with the king, but Arioch fuisse internuntium, that Arioch was the messenger betweene them, when the king granted him some time: But the text is rather to be taken according to the letter, vers. 16. that Daniel (himselfe) went, and desired the king: for Arioch durst not hauehave mooued any such thing, hauing strait charge giuen him to put all the wisemen to death forthwith.
4. Va…ablus to helpe the matter, readeth in the passiue; he said, quod repertus est vir, that a man was found out, &c. but the word in the Chalde hashcacath, is in the actiue; I hauehave found: And yet it had not beene true in the other sense, for Daniel was not found, but offred, and he was not now first knowne, or found, but he had made himselfe knowne to the king before.
5. Polanus maketh this therefore to be his meaning: that in this speach, he doth, gratulari regi, &c. congratulate with the king, and ascribe as vntounto his fortune, that such a thing had happened: But the phrase it selfe, I hauehave found, sheweth that he doth attribute somewhat in this matter vntounto himselfe.
6. Therefore I thinke with Iunius, that the meaning of these words, I hauehave found a man, is nothing els, but incidi in hominem, I hauehave met with the man, not that he first found him out, but that now he fell vponupon him, or he came vntounto him to bring him to the king: so is the word vsed, 1. King 22. 20. where Ahab going downe to take possession of Noboths vineyard, said to Elias, Hast thou found me, O my enemie, that is, hast thou met with me.
Quest. 27. vers. 25. Why Arioch nameth Daniel to be one of the captiues rather then of the wisemen.
1. Some thinke he nameth him of Iudah, because he had heard, that diuers excellent Prophets had beene of that tribe: Lyran. Pintus. but that is not like, for the famous Prophets, which liued about that time in the captiuitie, were Ieremie, and Ezekiel, who both were of the kindred of the Priests, Ierem. 1. 1. Ezeck. 1. 3. and so not of Iudah.
2. Therefore Gods prouidence rather appeareth herein: that as Daniel was not before in the assemblie of the wisemen, so now he should not be counted among them: that the interpretation of the dreame should onelyonly be acknowledged to proceede from God, and not be ascribed to the skill and cunning of any wisemen.
3. Hugo Card. following the ordinarie gloss. noteth here, that Daniel was of the tribe of Iudah, and not a priest, sicut in fine continet fabulae Belis, as is contained afterward in the fable of Bel, &c. he calleth that supposed historie of Bel and the dragon a fable, which among the Romanists is held for canonicall.
4. Bullinger here obserueth well, in that the Lord refused the great wisemen of Babylon, who were had in great reputation for their learning and wisedome, and preferreth a poore captiue, infirma mundi fortissimis esse robustiora, that the weake things of the world are stronger then the mightie: as the Apostle saith, 1. Cor. 1. 27. God hath chosen the weake things of the world to confound the mightie.
Quest. 28. vers. 26. How the king is said to answer no question beeing demanded.
The word hhanah, or ghanah, which properly signifieth to answer, is taken simply for to speake, as Iob 3. 2. Iob cursed his day, and Iob answered and said: so is the word foreign vsed in the newe testament, as Math. 11. 25. at that time Iesus answered and said, I giuegive thee thankes O father, &c. and yet no man asked him there any question. Pintus. so Mark 11. 13. when Iesus came to the figtree, and found nothing but leaues, it is said, Iesus foreign, answering said, where the word answered, is superfluosly added, as it is vsed in the Hebrewe tongue: and therefore the Syrian interpreter onelyonly readeth, and he said: so in this place, then answered the king and said: the word ganah, answered, is added, ex abundanti (as we say) more then neede: see Beza in his annota. vponupon that place.
Quest. 29. vers. 27. Why Daniel denieth that any of the wisemen of Babel could expound this dreame.
1. Daniel reckoneth vp 4. kind of wisemen among the Chaldeans: the first are called cachinim, wisards, which by coniectures and casting of lots did gesse of things to come: the second ashphin, which by the aspect and sight of the starres did make coniecture of things: the third, chartummim, which consulted with spirits: of these three see before, Qu. 7. the fourth sort are called gazrin, of the word gazar, to cut: and they were they which did open and cut the entrals of sacrifices, and by the sight thereof diuined of things to come. Polan.
2. All these Daniel denieth to be sufficient or able to finde out this secret, and that for these causes; 1. least men should arrogate vntounto themselues diuine knowledge: 2. that from henceforth the king should not exact any such thing of his wisemen, which was farre beyond their reach: 3. that he might stay from putting in execution his bloody sentence against the wisemen, Iun.