Commentary on Daniel, Chapter 7 · Controversies – Moral observations
5. Places of controversie.
1. Controv. The Church is not discerned by the greatnes and bignes thereof.
v. 3. Foure great beasts came vp. These foure beasts signifying foure kingdomes, are said to be great: they were large and mightie in dominion, as the Persian Monarchie had vnderunder it an 127. Prouinces, yet all these kingdomes were enemies to the people of God: So then the Church of Christ is not to be measured by the bignes and greatnes of it: our Sauiour calleth his flocke, a little flocke, Luk. 12. 32. and few there be, that finde the way vntounto life, Matth. 7. 14. Vniuersalitie then and multitude is not a sure and infallible note of the Church, as the Romanists would hauehave it. Nicolaus the 1. thus wrote vntounto Michael the Emperour, Numerus pusillus non obest, vbi abundat pietas, nec multiplex prodest vbi abundat impietas, a small number doth not hurt, where pietie aboundeth, nor a great doth not profit, where impietie aboundeth. See hereof more, Synops. Centur. 1. err. 20.
2. Controv. Whether the Saints shall iudge the world.
v. 9. The thrones were set. Hence Pererius inferreth, that beside Christ, there shall be other, quasi iudicis assessores, as assistants of the Iudge: as our Sauiour saith, that his Apostles shall sit vponupon 12. seates, and iudge the 12. tribes of Israel: But it is euident out of the Scripture, that Christ onelyonly shall be Iudge of the world: for the Father hath committed all the iudgement to the Sonne, Ioh. 5. 22. But the Saints are said to iudge the world, not as Iudges to giuegive sentence, sed iudicant vt testes, they iudge as witnesses: Bulling. their life and doctrine shall be the condemnation of the world. In this sense our Sauiour saith, that his word shall iudge those which receiue it not, at the latter day, Ioh. 12. 48. that is, it shall be a witnes against them. Hugo hath here this distinction, Deus pater indicabit per authoritatem, filius per sententiae prolationem, sancti per assensum & approbationem, God the father shall iudge by his authoritie, the Sonne by pronouncing the sentence, the Saints by their assent and approhation, &c.
3. Controv. The vulgar Latine translation not authenticall.
v. 10. Whereas it is in the originall ribo riban, ten thousand times ten thousand, the Latine translator readeth, ten thousand times an hundred thousand. Pererius would excuse it thus: that the interpreter did not so much respect the words, as the minde of Daniel, which was to expresse an infinite multitude of Angels, putting a finite number for an infinite. Contra. But an interpreter is tied to the very words, which he translateth. It is one thing to interpret, an other thing to expound or comment. Interpreters must not take vntounto themselues that libertie in following the sense, to leaue the text, and depart from the words of the originall.
4. Controv. Of the diuers orders of Angels.
v. 10. Whereas it is saide, a thousand thousand ministred vntounto him, and ten thousand thousand stood before him: Hence Pererius would prooue that there are two sorts of Angels, some that minister in beeing sent abroad into the world to dispatch the affaires committed vntounto them; other stand by as assistants, not beeing sent forth as the other, but they attend to know the will of God, and to giuegive direction vntounto the ministring spirits. And further, they assigne the foure higher orders which are Soraphim, Cherubim, Thrones, Dominions, to the Angels assistant, and the fiue inferiour, Angels, Arkangels, Vertues, Powers, Principalities, to the ministring Angels. But whether sort be more in number, the assistant or ministring spirits, it is not agreed among them. Gregorie thinketh that the number of ministring spirits is greatest, lib. 17. moral. c. 9. Dyenisius Areopagita, cited by Pererius, is of the contrarie opinion, that the higher the Angels are in degree, the more they exceede in number.
Contra. 1. Here is no distinction of the offices of diuers sorts of Angels, but onelyonly a description of their office and ministerie: they stood before the Lord to minister: for so is this phrase of standing vsed, c. 1. 19. They stood before the king: and the Apostle saith, Are they not all ministring spirits: which Pererius interpreteth that they doe not all minister immediatly, but some immediatly by others: but this interpretation is taken away by the words following, sent forth to minister. Then all the Angels are sent forth to minister, as it pleaseth God to employ them: they doe not stand still before the Lord as informers of the rest. 2. This difference then of Angels, some ministring, some assistant, beeing taken away, the other question is superflous, which should exceede the other in number. 3. And concerning those nine orders of Angels, it is but a curious conceit: those seuerall names doe shew, that there are degrees, and diuersitie of gifts among the Angels, but so many distinct orders can not thereupon be granted. See more hereof, Synops. Centur. 2. err. 1.
5. Controv. The glorious persons of the Trinitie are not to be represented by any image.
v. 9. The Auncient of daies did sit. From this place the Romanists inferre that it is no more inconuenient to picture and expresse by image the Trinitie, or any person thereof, as they did sometime appeare, then it was for them so to appeare: But there is great difference betweene the appearing of the Trinitie in some visible shape, as God the father as an auncient man, the Sonne in the shape of a young man, and the holy Ghost in the likenes of a doue, and the picturing of them. 1. The one was Gods speciall dispensation, but the other is forbidden to make any image to be worshipped. 2. this apparition did not continue, but eftsoone vanished away, but pictures are permanent, and so are dangerous. 3. the apparition was made onelyonly to the Prophet here, but pictures are seene and beheld of all, which are in danger to stumble at them: the argument then followeth not, because it pleased God so to appeare, therefore he may be so described and pictured. 4. the apparition was a figure of Gods speciall presence, but so is not an image: God is not declared thereby more to be present, then where there is no image at all.
6. Controv. Against the Vbiquit aries which hold an omnipresence of Christs humanitie.
v. 14. And he gaue him dominion and honour. Hence the Lutherans would inferre, that the very essentiall power of the deitie is communicated vntounto the humane nature: and so consequently this propertie to be eueryevery where, and in all places at once.
Contr. 1. They imagine, that this power was giuen onelyonly to the humane nature of Christ: whereas it was giuen vntounto his whole person, in respect of the office of his Mediatorship: this dominion was giuen to Christ foreign, God and man. 2. Whereas this great power they would hauehave giuen by Christs diuine nature to his humanitie: it is euident out of the text, that it was giuen by the Auncient of daies vntounto the Sonne of man. 3. And because in the text it is called an euerlasting dominion, they hereby vnderstand that dominion, which was without beginning, and shall be without ende: whereas this dominion giuen vntounto Christ God and man, had a beginning with his incarnation, but shall hauehave no ende: and this is euident, v. 27. where this kingdome which is communicated vntounto the Saints the members of Christ, is also called euerlasting: yet that kingdome hath a beginning. Polan. 4. Beside, that which is finite, can not be capable of that which is infinite: the humane nature then of Christ can not receiue the infinite power and omnipotencie of the deitie. Pappus answereth, that although in it selfe it be not capable, yet by the power of God, to the which nothing is impossible, it may be made capable of that infinite power and glorie. Contr. Gods power indeede is infinite, and he is able to doe more then he doth or will: the question is not of Gods power, but of his will and purpose: which is, that our blessed Sauiour, as he hath assumed our very flesh, with the naturall properties thereof, so he should reteine them still: as the Apostle calleth him the man Iesus. Christ, 1. Tim. 2. 5. 5. Those things which are peculiar and proper vntounto a thing, can not be communicated really vntounto an other thing, without the destruction thereof: it is proper to the diuine nature to be infinite, omnipotent, omnipresent, and to the humane, to be finite, and in one place at once: if now the humane nature should become infinite, omnipotent, omnipresent, it should loose the properties of the humane nature. Papp… againe answereth, that there may be a reall communication of properties without the destruction of the thing: as yron made redde hoate keepeth the properties of yron still, as the thickenesse, the heauinesse, and such like. Contra. 1. The properties of the fire are not communicated really to the yron, but certaine effects onelyonly: for if the yron had the very propertie of heate, it would continue hoate still, the fire beeing taken from it: and if the fire should impart the properties of lightnesse to the yron, it should be no more heauie, but the very nature thereof would be changed. 2. Like as then the bodie as long as it liueth is animated by the soule, beeing quickned with agilitie, vital spirits, and heat, yet the soule communicateth not the essentiall properties thereof vntounto it: so the humane nature of Christ is glorified, and in a manner deified by the God-head, yet each of the natures reteine their essentiall properties still.
7. Controv. That diuturnitie and long continuance without interruption, is no infallible note of the Church.
v. 14. His dominion shall be an euerlasting dominion. Bellarmine inferreth from hence,… that the Church is discerned and knowne by the durable state and continuance thereof. Contra. This is spoken of the spirituall and inuisible kingdome of Christ, begunne in this life, and perfected in the next. It followeth not because the Vniuersall Catholike Church of Christ, which is not alwaies visible in the world, is perpetuall; that a particular visible church should be alway discerned by this marke and note. 2. for euen idolatrous kingdomes, as that of the Assyrians, which is held to hauehave continued aboue a thousand yeares, for diuturnitie may compare with any visible Church.
8. Controv. That the dominion of the Pope is temporall rather, then spirituall.
Whereas the Hebrewes to prooue the Romane Empire, which they imagine to be the fourth, and the kingdome of Christ to concurre together, to auoid, that the fift kingdome should not be Christs, which was to destroy the other foure; doe giuegive instance of the Bishop of Rome, who receiued his authoritie and preheminence from Constantine, and other Christian Emperiours, and doth now crowne and confirme the Emperour. Burgensis, and Pererius concur…ing with him, doe answer, to auoide this obiection, that the Pope, non tam corporaliter, quam spiritualiter tot… orbe regnet, doth raigne rather spiritually, then corporally throughout the whole world: as appeareth in his power of binding and loosing. Contr. This answer is insufficient and vntrue. 1. for the Popes dominion medleth more with temporall, then spirituall things: as in making warre, in taking vponupon him to depose and set vp kings, and to dispose of their kingdomes. 2. and though he challenge to himselfe the chiefe stroke in the censures of the Church, as in suspending, excommunicating, he vseth them onelyonly for the augmentation of his temporall dominion: he intendeth not thereby mens saluation. 3. So in effect, though vnderunder an other colour, the Pope exerciseth the Imperiall authoritie, as beeing risen vp out of the ruines of the old Empire: as it is saide in the Reuelation, c. 13. 12. he did all that the first beast could doe before him.
9. Controv. That Antichrist is alreadie come.
Bellarmine to auoid this,lib. 3. … Rom. Pontif. c. 16. vseth diuers euasions. 1. he saith, that before Antichrist should come, there should be ten kings, which should diuide the Romane Empire among them.
Contr. This appeareth to be false out of the text. 1. these ten kings must beare rule ouer the Saints before the comming of the Messiah, and the erection of the fift kingdome, v. 25. they shall consume the Saints. 2. their kingdome must be destroied before Christ come, v. 11. 3. after the destruction of them, the kingdome of Christ must be set vp thorough the world (which was by the preaching of the Gospel:) but this is done alreadie.
2. He saith, that the little horne is Antichrist, which should come before the ende of the world.
Contr. This also is confuted by the same reasons. 1. this horne is one of the ten kings, which should beare rule ouer the Saints, v. 25. which then were vnderstood to be the Iewes the people of God. 2. this horne must be destroied before the kingdome of Christ be erected, v. 11. 3. this horne was Antiochus Epiphanes, as is before shewed, who prefigured and shadowed forth Antichrist.
3. He saith, that this little horne shall arise from the nation of the Iewes. Contr. It ariseth among the other hornes, which were interpreted to be kings of the fourth beast and Monarchie, therefore not from the Iewes.
4. He addeth, that by fraud and deceit he shall obtaine the kingdome of the Iewes. Cont. But the text sheweth, v. 21. that he shall make warre against the Saints: he shall then ouercome them by force rather then fraud.
5. Further he saith that this little horne, which he taketh for Antichrist, shall ouercome three kings of Lybia, Egypt, Aethiopia. Contr. It is euident in the text, v. 8. that the three kings which shall be subdued, shall be out of one and the same kingdome, v. 22. 24. the tenne hornes out of this kingdome are tenne kings.
6. Likewise he saith, that this horne shall subdue also the other seuen, after it hath ouercome the three. Contra. But no such thing is affirmed in the text: 2. neither can it be so, seeing these tenne kings are to succeede one an other, the tenth and the last could not rise vp at the same time with the other tenne.
7. An other of Bellarmines positions is, that this Antichrist should raigne but 3. yeares and an halfe, v. 25. Contra. 1. This was literally and historically fulfilled in Antiochus Epiphanes, as is before shewed. 2. Antichrist which was to come into the world, must rise immediatly after the dissolution of the Romane Empire, which onelyonly letted while it stood, the manifesting and appearing of Antichrist, 2. Thess. 2. 4. Therefore the Romane Empire beeing now long since dissolued, Antichrist hath bin a good while manifested in the world.
6. Morall obseruations.
1. Observat. The bed must be kept vndefiled.
v. 1. There were visions in his head vponupon his bed. God vsed to reueale himselfe vntounto his seruants vponupon their bed, as beeing the fittest place for heauenly meditation, when the soule was sequestred from all worldly affaires. Therefore must we take heede, that the bed be not defiled with any vncleane pollutions, as are the beds of adulterous fornicators and wanton persons: we should with Dauid water our couch with teares, there meditate vponupon God, not make it a place of wantonnes and vncleannes.
2. Observ. The conscience must be carefully kept and watched ouer.
v. 10. And the bookes were opened. These are the bookes of eueryevery mans conscience, which are Gods faithfull witnesses and records in man: as the wise man saith, The light of the Lord is the spirit (or breath) of man, and searcheth all the bowels, Prov. 20. 27. that is, mans conscience is as the Lords lanterne, whereby he searcheth our secrets: let vsus therefore take heede what we write in these bookes of our conscience: for whether it be good or euill, there it will appeare either to accuse or excuse vsus.
3. Observ. The word of God, and the ministers thereof to be resorted vntounto for our instruction.
v. 16. As Daniel to vnderstand this dreame went to one of the Angels, which stood by: so now because we hauehave no such accesse vntounto Angels, we must hauehave recourse to the ministers of Gods word, which are said to be Angels of the Churches, Apoc. 1. 2. 3. So Christ sent Paul to Ananias for further direction, Act. 9. and the Angel sent Cornelius to Peter, Act. 10.
4. Observ. Of the terror of the day of iudgement.
v. 15. I Daniel was troubled in my spirit, &c. If Daniel was so perplexed seeing the manner of Christs iudgement but in vision, how much more terrible shall be the iudgement it selfe: then all things which are now hid and secret, shall be brought to light: like as packes and fardels of wares are not opened till they come vntounto the faire or market, then the things hid before, are openly shewed: so all secrets shall be reuealed in that day: the terror of that day should perswade men to take heede, what wares they lay vp in their heart and conscience, for then all shall be disclosed.