of this stone he forbeareth to giue any interpretion of it putting off the matter thus mihi hoc narrare non libuit cui propositum est non futura sed praeterita scribere c. Daniel also giueth an interpretation of the stone but it liked me not to declare it whose purpose is to write of things past not of things to come It seemeth he was loath to offend the Romanes of whom he had receiued so great grace and fauour which he should haue done if he had giuen his opinion that the Romane Empire should in the ende haue beene ruinated by his nation But how vnlike a thing this is that the Iewes should obtaine such a temporall dominion it is euident to all the world they beeing now a dispersed nation without either king or priest Church or commonwealth And our Blessed Sauiour hath assured vs that his kingdome is not of this world they then dreaming of such an outward kingdome doe therein shewe their infidelitie that they haue no part in the true Messiah who is blessed for euer 2. The heretikes called Chiliastes which hold that 6. thousand yeares expired from the creation of the world there shall be a resurrection of iust men who shall raigne with Christ a thousand yeares in the earth doe expound this place of that terrene kingdome But their hereticall fansie is confuted by the verie words of this text for the kingdome here spoken of shall stand for euer it shall not then onely continue for a 1000. yeares 3. Wherefore this Scripture euidently describeth the spirituall kingdome of Christ in this world ruling and gouerning the hearts of his seruants by his grace and propagating his truth and Gospell ouer all the world exercising his power vpon the enemies of his Church which kingdome shall be perfected in his euerlasting glorie of this eternall and euerduring kingdome the Prophet Isay saith the Encrease of his gouernement and peace shall haue no ende Quest. 54. Whether the stone cut out of the mountaine doe signifie Christ or his kingdome 1. The most doe vnderstand this of Christ himselfe who is signified by this stone of which opinion are of the ancient writers Iustinus Martyr dialog cum Tryphone Ireneus lib. 3. aduers. haeres cap. 28. Cyprian lib. 2. aduers. Iudaeos sect 17. and sometime Augustine enarrat in Psal. 98. and so interpreteth Lyranus and of the newe writers Bullinger by this stone would haue Christ vnderstood as Psal. 118. 22. the stone which the builders refused is become the head stone of the corner and Isay 28. 16. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation to the same purpose Melancthon likewise Perorius beside these testimonies of Scripture sheweth how Christ this precious stone was prefigured by certaine typicall stones in the old Testament as by the stone Iacob pitched and annointed it with oyle and the rocke which Moses smote with the tod and water gushed out by the stone that bare vp Moses hands Ezod 17. and by that rocke where Moses was set when he saw the Lords backe parts Exod. 33. Further in these fower respects Christ is compared to a stone 1. for the continuance 2. for the strength he is the fundamentall stone 3. a rocke of refuge vnto them that beleeue 4. and a rocke of offence for the wicked to stumble at 2. Some doe by this stone vnderstand the kingdome and Church of Christ as Augustine in Psal. 42. and 44. so also Caluine comparat regnum Christi cum omnibus illis Monarchijs c. he compareth the kingdome of Christ with all those Monarchies c. so is the Church of God likened to a stone Zach. 12. 3. in that day I will make Ierusalem an heauie stone for all people all that lift it vp shall be torne c. 3. But these interpretations are not contrarie one to another they may well stand together for Christ is not here considered apart by himselfe but together with his Church he as the head and the other as his bodie So the Apostle sometime by Christ vnderstandeth the whole mysticall bodie consisting of Christ and his Church as 1. Cor. 12. 12. As the bodie is one and hath many members so is Christ so the Church is called the bodie and fulnesse of Christ. Ephe. 1. 23. Then in this place Christ is not vnderstood without his body the Church but both Christ and his kingdome which is the Church are ioyned together for ver 44. Daniel speaketh of a kingdome which God should set vp Polan Quest. 55. Whether this prophesie be fulfilled in the first or second comming of Christ. 1. Tertullian expoundeth it of Christs second comming lib. contra Iudaeos So also Theodoret beeing mooued with this reason because at the first comming of Christ all these kingdomes were not destroyed for the Romane Empire then flourished but at his second comming this prophesie shall be fulfilled but this argument is soone answered the kingdomes here spoken of were all dissolued at the comming of Christ in the flesh the Romane Empire is not comprehended in this vision as is before shewed at large quest 49. 2. Some thinke that this prophesie agreeth vnto the first comming of Christ inchoate aliquatenus in some sort and by way of beginning and that in the ende it should dash in peices the Romane Empire but it shall most fully and absolutely be accomplished at Christs second comming Pere Pap. 3. But it shall appeare by these arguments that this Scripture must onely be referred to the first comming of Christ and not at all to the second but onely by way of analogie and by a consequent 1. This kingdome shall be set vp in the times of these Kings but in the euerlasting kingdome of Christ in the next world there shall be neither any such kings nor any more time 2. This stone was but small at the beginning but afterward it grew into a mountaine but Christ when he commeth in his glorie shall then shew himselfe in his greatnes he shall not be as a small stone 3. And this stone became a great mountaine and filled the whole earth which sheweth that Christs kingdome here spoken of should increase by little and little but after his second comming it shall be at the full not still encreasing therefore the kingdome of Christ here in this world of necessitie must be here described 4. Yet by way of analogicall collection this prophesie may be applyed vnto Christs second comming when as Christ shall make a perfect conquest of all earthly kingdomes and powers and of all other aduersaries vnto his kingdome 5. Of this opinion that this prophesie concerneth the first comming of Christ are all they which expound this phrase of the cutting out of this stone without hands of the miraculous conception and birth of Christ of the virgine Marie as Lyran. gloss ordinar Vatab. Pin. with diuerse of the auncient fathers Caluin also though he refuse that
by words rather then swords the matter must be handled Among the Protestants none are put to death for religion but for their rebellion and sedition and practising against the state 8. Doctr. The ende of persecution is to trie and purge the faithfull v. 33. Some shall fall c. to trie and purge them and make them white There are two ends of persecution the one is that triall may be made of the constancie and faithfulnes of the seruants of God the other to purge out that drosse which is in them and to wash them white whereby we see that the most faithfull seruants of God haue their blemishes errors and imperfections and therefore had neede to be purged Calv. 5. Places of controversie Here follow certaine controversies concerning Antichrist 1. Controv. Of the birth and offspring of Antichrist Many of the auncient writers as they liuing many yeares before the manifestation of Antichrist in the world were deceiued in these particulars so also they were much out of the way in true vnderstanding of other points belonging to this mysterie of iniquitie 1. Hyppolitus thought that Antichrist should be a Deuill incarnate and be begotten by fornication phantastica carnis substantia organi vice vtetur and should vse a phantasticall bodie as his organe c. he thinketh that he should not haue a true bodie but onely in appearance 2. Damascen thinketh not that Antichrist should be a Deuill incarnate yet he saith that illum inhabitet Diabolus c. the deuill should dwell in him lib. 4. de fide orthodox c. 18. that the Deuill should possesse him both bodie and soule that in him and by him he should exercise and practise all his malice But these are mens fansies 1. S. Paul calleth him the man of sinne therefore a man he shall be and not a deuill in mans likenes 2. and his comming shall be by the operation of Sathan 2. Thess. 2. 9. not by the possession and habitation of Sathan Sathan may worke by those whome he possesseth not and he may possesse their bodies by whome he worketh not 3. An other opinion of some auncient writers is that Antichrist should be borne in Babylon as Gregorie would gather so much out of the 2. of Numbers where it is saide that Dan pitched his tents toward the North for Babylon Antichristi patria Aquilonaris est c. for Babylon the countrey of Antichrist is North to Iudea Gregor lib. 31. moral c. 10. But this is a very slender collection 1. there onely the situation of the seuerall tribes is described how they were placed in respect of the Tabernacle which marched in the middes among them and not onely the tribe of Dan but of Asher also and Nepthali did campe Northward 2. Babylon is not now standing but is come to perpetuall desolation according to the prophesie of Isai c. 13. 19. that Babylon should be as the destruction of God in Sodome and Gomorrha 4. But it is almost a generall opinion among the auncient writers that Antichrist should be borne of the tribe of Dan thus thought Ireneus Hyppolitus Hierome Augustine Prosper Ambrose Beda â—upertus with many others which they would prooue by these three places of Scripture as Gen. 49. 10. Dan shall be a serpent by the way biting the horse heeles Ierem. 8. 16. The neying of his horses is heard from Dan and because Apoc. 7. where 12. thousand are reckoned of euery tribe Dan is left out the reason whereof they say is this because Antichrist should come of Dan. Pererius subscribeth to this opinion and alloweth of these reasons But Bellarmine reiecteth this opinion as a fansie and very sufficiently answereth all the former places obiected for the first place is vnderstood of Sampson who was of the tribe of Dan the second of Nebuchadnezzers comming to destroy Ierusalem and so Hierome also expoundeth it and in the third place Dan is left out and so is Ephraim because Ioseph is named for the latter and Levi for Dan. Thus Bellarmin lib. 3. de Roman Pontif. cap. 12. Thus in this question one Iesuite or if you will Iudasite is opposite to an other 2. Controv. That Antichrist shall not be one particular man All these aforesaid which affirme that Antichrist shall be a Deuill incarnate shall be borne in Babylon and come of the tribe of Dan they likewise hold that he shall be one particular man And this generally is the opinion of the Romanists at this day so Pererius Pintus Bellarmine with the rest for if this could be prooued the Pope should be freed from the imputation of Antichrist But this opinion hath as small ground as the other and it may thus be refelled by Scripture 1. S. Paul saith that the mysterie of iniquitie beganne euen then alreadie to worke in his time 2. Thess. 2. 7. and S. Iohn also agreeth Of whome ye haue heard namely of Antichrist how that he should come and now alreadie he is in the world If Antichrist begunne to shew himselfe by his Antichristian doctrine euen in the Apostles time which is aboue 1500. yeares since then can he not be one singular or speciall man 2. S. Iohn againe saith 1. Ioh. 2. 18. Babes it is the last time and if ye haue heard that Antichrist shall come euen now are there many Antichrists whereby we know that it is the last time out of this place two conclusions may be inferred the first is Antichrist was to come in the last times but Antichrist is now come therefore these are the last times If then Antichrist was come in his members and forerunners he could not be one man to haue so many forerunners and so long before The other conclusion is this that one Antichrist is many Antichrists which is thus prooued those are the last daies wherein the Antichrist shall come but in these last daies there are many Antichrists therefore many Antichrists are that one Antichrist 3. S. Paul saith further 2. Thess. 2. 3. There must come a departing first and that man of sinne must be disclosed from hence we may reason thus There shall be a generall departure from the faith when Antichrist commeth but a generall apostasie or departure from the faith can not be in one particular enemie therefore there shall not be one particular enemie to Christ when Antichrist commeth But whereas the Scripture speaketh of the Antichrist in the singular number the reason thereof is because the Antichrist shall be the head of that Antichristian bodie which shall set it selfe against the Church whereof Christ is the head which Antichristian headship shall not rest in the person of one particular man but shall adhere to a personall succession of particular men who shall be the captaines and ring-leaders vnto all Antichristianisme Antichrist then vpon the foresaid reasons shall rather be an Antichristian bodie politike as are the Popes and Bishops of Rome then any particular bodie See more of this question Synops. Centur. 1. err
it seemeth he should haue bought some dignitie which he missed of Latomus when he should haue made an oration at Bruxels against Luther before Charles the 5. and could not goe forward beeing sent out with hisses was so ashamed that he fell madde and vttered diuerse blasphemies in the Schooles and in the Readers chaire whence he was taken by Ruardus Tapperus and was carried to his bed and died in despaire saying he was damned Frier Cherubin which in the yeare 1598. challenged the ministers of Berne and Geneve to dispute with them after he had both in words and deeds bewrayed his madnesse was tied with chaines and had keepers appointed him 3. neither is it true that they striue for Gods glorie but for the Popes whom indeede they make their terrene god and therefore they cannot expect any reward from God he must reward them whose seruants they are 4. And these great reuennues which the Pope hath to bestowe he hath rather gotten by rapine and violence then by the pietie and deuotion of others As the Dukedome of Ferrara ann 1598. was by Pope Clement the 8. by force and violence taken from the right heire thereof ex Polan 27. Controv. Of Antichrists insatiable ambition crueltie and couetousnesse 1. As Antiochus vpon euery occasion was readie to inuade Aegypt and other countreys so the Pope vsurpeth vpon the nations and kingdomes of the world without any title but with pretenses and fogeries as by that forged donation of Constantine he challengeth to be Lord of the Occidentall Empire there is no king in all these West parts whom either the Pope hath not made in times past his vassall or at least will not say that he holdeth his kingdome of him and therefore ought to doe him homage Boniface the 8. decreed that it was of necessitie of saluation for euerie creature to be subiect to the Pope Extrav de maiorit obedient c. Vnam sanctam And in the same canon he glorieth that he is set ouer nations and kingdoms to plant and pull vp to build and destroy he challengeth vnto himselfe power in heauen and earth and dominion from sea to sea and from the flood to the endes of the world lib. 1. ceremon pontifical c. 7. 2. As Antiochus tooke euerie opportunitie to afflict the people of God but he spared the Edomites Ammonites Moabites that assisted him and hated the people of God as he did v. 41. So Antichrist ceaseth not to persecute the Church of Christ and by all meanes to oppresse it and to trample vpon it But such as are addicted to his superstitions and are affected toward him he spareth and fauoureth 3. As Antiochus hunted after nothing else but the spoile of Egypt the treasurers of gold and siluer and other precious things So the Romane Antichrist gapeth after the treasure and riches of the world raking vnto him whatsoeuer he can lay hold of he selleth mens sinnes and pardons for money releaseth the paines of purgatorie for money dispenseth almost with any thing for money he imposeth taxes tenths mulcts of money by way of penance As Henrie the second had a mulct set vpon him for the murder of Thomas Becket and it was enioyned him to goe a warfare at his great charge as a part of his penance Frederike the Emperour beeing excommunicate by Gregor the 9. bought his absolution for a 100. thousand ounces of gold as witnesse Onuphryus and Guicciardin Alexander the 6. appointed certaine rich Cardinalls to be poisoned that he might seaze vpon their riches Onuphryus in Alexand. 6. The Pope exacteth great summes of the Iewes dwelling at Rome of the harlots and vsurers Iohn the 22. lest when he was dead 25. millions of ducats of gold in the treasurie Boniface the 9. gathered out of one Prouince an 100. thousand Florence pieces by his indulgences in a very short time the Senate of Paris in their petition to Lewes the 11. alleadged that the Pope euery yeare had out of France 946. thousand markes Leo the 10. receiued a great summe of money by his pardons and indulgences out of Germanie and gaue them to his sister Magdalen a most famous strumpet Guicciard lib. 13. ex Polan Therefore Theodor. Ã Niem thus well resembled the Pope-Apostolike sea camera Apostolica mari assimilatur in quod intrant omnia flumina non exvndat the Apostolical chamber is likened to the Sea into the which all riuers doe runne and yet it neuer ouerfloweth so many thousand pounds are brought into it and it is neuer filled c. Vnion tract 6. c. 37. 28. Controv. Of the rage and furie of Antichrist v. 44. Like as Antiochus when he heard of the euill successe of his captaines how they were ouerthrowne and discomfited in Iudea went forth with a great rage thinking to destroy many so the Romane Antichrist hath fretted and fumed when he heard of any that were reuolted from his obedience As Leo the 10. and after him Adrian the 6. sent out their bulls against Martin Luther Zuinglius and other ministers that preached the Gospel in Germanie When king Henrie the 8. had abolished the Popes supremacie in England Paulus the 3. thus bestirred himselfe he depriued the king of his kingdome disinherited his children of the crowne released his nobles of their oath of alleagance gaue the possessions and lands of his subiects to be a pray to any that list to inuade them he interdicted them from the Church and Sacraments made voide all leagues confirmed with forraine kings and states After the same manner proceeded Pius the 5. against Queene Elizabeth depriuing her of her crowne releasing her subiects of their fealtie and excommunicating all her subiects that continued in her obedience the like also did Sixtus the 5. who also pursued Henrie king of Navarre now king of Fraunce and Henrie of Burbon Prince of Condie with the same weapons deposing them by his sentence from their honours and dignities freeing their subiects of their fealties and disinheriting them of their title to the crowne of Fraunce 29. Controv. How Antichrists palace is planted betweene the two Seas As Antiochus pitched his pauilion betweene the two Seas the dead Sea and Mediterranean Sea where Iudea was situate v. 45. So the Romane Antichrist hath his seate iust betweene two Seas the Sea called Tyrrhenum and Adriaticum and he sitteth in the Temple of God not either the Temple of Ierusalem which is long since destroyed and neuer shall be builded againe nor in any other materiall Temple but he sitteth in the Church of God taking vpon him to be the head of Christs Church but he with his faction are not the true Church of Christ though he sit in the Church as the vitious and corrupt humors are in the bodie but are no part of it Polan And the Popes palace may fitly be compared to a Tabernacle because his seate was remooued by Clement the 5. from Rome to Avenion in Fraunce where it continued 74. yeares Osiander
not the Romane Empire but the kingdom of the Seleucians in Syria and of the Ptolomies in Egypt as hath beene prooued at large before qu. 49 50. 2. the kingdome of Christ here prophecied of is not his second but his first comming as hath bin also before shewed q. 55. 9. Controv. v. 45. Whether the virgin Marie be the mountaine out of the which the stone was cut Pererius applieth this to the virgin Marie 1. because it is not vnusuall in Scripture to expresse the generation of man by this phrase as Isa. 51. 1. Looke vnto the rocke whence ye are hewen and to the hole of the pit whence ye were digged c. 2. And she is compared to a mountaine propter excellentiam virtutum because of the excellencie of her vertues cuius fundamenta super culmina sanctorum locata sunt c. whose foundations are placed vpon the toppe and height of the Saints 3. he applieth vnto the virgin Marie those places in the Psalmes as Psal. 68. 15. The mountaine of God is a fat mountaine c. God delighteth to dwell in it yea the Lord will dwell in it for euer and Ps. 87. 1. His foundation is among the hills Contra. 1. The Prophet in that place by the rocke vnderstandeth Abraham and by the hole of the pit Sarah as it followeth in the next verse Consider Abraham your father and Sarah that bare you but Christ had no father out of whose loynes he should be taken forth and as it were cut out therefore this phrase of speach nothing helpeth his conceit of the virgin Marie 2. The question is not how Marie may be said to be a mountaine in respect of other Saints and yet it may be doubted of whether Marie doe so farre excell in vertue all the Saints that euer liued but the doubt is whether Marie can be saide to be a mountaine in comparison of Christ who is the stone cut out of this mountaine to make Marie the mountaine and Christ the little stone cut out thence is a presumptuous comparison for so Marie should be greater then Christ. 3. It is euident that the Psalmist speaketh there of the hillie countrey of Canaan and specially of mount Sion where the Lord had made choice to make his habitation and so Psal. 87. he expoundeth himselfe in the second verse The Lord loueth the gates of Zion aboue all the habitations of Iaakob glorious things are spoken of the citie of God c. Wherefore it is a fond exposition to appropriate that to Marie which is spoken of the whole Church of God neither can they shew how Marie beeing a mortall woman could be the habitation of God for euer 4. This mountaine then is not vnderstood of Marie 1. she can not be likened to a mountaine and Christ to a little stone as greater then he 2. this stone is cut out without hands that is without any humane helpe at all but in the incarnation of Christ woman was an instrument though not man therefore it was not without hands 3. Marie doth make her selfe of low degree Luk. 1. 52. she was then more like a valley then a mountaine see more of the true meaning of this place before qu. 54. 10. Controv. Whether Christ verily encreased in the gifts and graces of his soule Pererius handling this point how Christ compared here vnto a stone which grew into a mountaine and filled the earth encreased affirmeth that in respect of the graces of his soule he encreased not quam inde ab exordio sui conceptus tantam habuit quam iam nunc habet c. which he had as great from the beginning of his conception as now he hath it Contra. Though we also agree that this growing and encreasing of Christ is not meant of his personall growing in respect of his bodie or soule in the daies of his incarnation but of the growth of his Church in the world yet Pererius assertion is false for the Scripture is euident that Christ encreased in the gifts and faculties of the soule as he did in stature of bodie Luk. 2. 52. Iesus encreased in wisdome and stature As it pleased him to take vpon him an infants statute and bodie which still encreased so also he encreased in wisdome and other graces of the soule see more hereof Synops. Controv. 5. err 2. 11. Controv. That the Pope is not to be reuerenced honoured and worshipped through the world Pererius in the same place shewing how Christ hath filled the earth not onely with the knowledge of himselfe preaching of the Gospell fame of his miracles but also with the worshipping and reuerencing of his name addeth further and of that man who is his Vicar the high Bishop quem vniuersus Christianus Catholicus orbis honorat colit veneratur c. whome the vniuersall Christian Catholike Church doth honour worship reuerence and his answers and decrees receiueth with no lesse reuerence then the diuine oracles c. Contra. 1. It is a friuolous application to expound that of the fame of a mortall man whose kingdome is transitorie and temporall which is vnderstood of Christ whose kingdome shall stand for euer 2. If the Pope be to be honoured no otherwise then Christs Vicar then he must not be honoured at all for Christs Vicar he neither is nor can be as is before shewed Controv. 7. 3. Neither is it true that the vniuersal Catholike Church doth so honour and reuerence him for neither the Greeke Church doth giue him such honour and well-nie the third part of Christendome doth hold him to be Antichrist he is in deede honoured of the Romane Church but that is not the Catholike Church for a particular and vniuersall Church which is signified in the word Catholike are diuers The Pope if he were a good Bishop which now were a miracle in that seat of pestilence should be reuerenced as other good Bishops are but not as hauing any superioritie aboue the rest 4. But to receiue his decrees as the oracles of God as holding them to be equall thereunto unto is an horrible blasphemie to equalize the corrupt and erring decrees of ignorant prophane erroneous if not hereticall Popes to the most sacred rule of truth 12. Controv. That it can not be prooued out of Daniels prophesie that the Pope is not Antichrist v. 44. It shall breake and destroy all these kingdomes Bellarmine taking it for graunted that the fourth kingdome here mentioned is the Romane Empire which must be dissolued before Antichrist shall come as S. Paul sheweth 2. Thessal 2. 7. Onely he which now withholdeth shall let till he be taken out of the way but the Romane Empire is not yet dissouled for the Emperours of the West doe still remaine one succeeding an other therefore Antichrist is not yet reuealed to the world to this purpose Bellar. l. 3. de Rom. Pont. c. 5. Contra. 1. Bellarmine taketh that for graunted which is denied as that the Romane Empire is the fourth kingdome which is prooued to
vsed in the Church of God if they had beene simply vnlawfull Papp neither can it be saide that the vse of such musicall instruments then was altogether ceremoniall for they vsed them as well in their ciuill reioycings as in their Ecclesiasticall assemblies the vse thereof holding still in the one can not be vtterly condemned in the other Concerning singing S. Paul alloweth speaking in hymnes and Psalmes and spirituall songs the Christians as Plinius secundus writ vnto Trajane had their antelucanos hymnos their morning songs which they song before day vnto Christ Flavianus and Theodorus at Antioch Basil in the East Churches and Ambrose at Millaine brought vp the vse of singing 2. Yet Christians now are not to take the same libertie in these externall parts of Gods seruice as the Church of the Iewes did but as they kept their Sabbath with outward obseruations much respecting the corporall rest but Christians now make the outward rest the least part of the Lords day consecrating the same chiefly to spirituall exercises So now the greatest part of the seruice of God must be spent in spirituall instruction the other must be vsed onely as an handmaid 3. These rules then ought to be obserued in Church songs and musicke 1. that it ought to be graue and sober and musicall instruments should so be handled vt ad cantus solennes Ecclesiasticos adhibeantur that they be applied vnto the songs of the Church non ad vagam inanem aurium delectationem not for the wandring and vaine delight of the eares c. that all things in the Church may be done to edifying 2. Vt non maior pars temporis illis instrumentis tribuatur c. that the greater part of time should not be giuen vnto those instruments and songs and the lesse to the word of God and the Sacraments but as the Apostle saith that all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order and decently that euery part of diuine seruice as it is more necessarie so it should haue the most time Papp 3. We must not rest in the outward sound to imagine that God is pleased and satisfied with such melodie for this was the difference betweene the vse of instruments in the Church of God among the Iewes there and among the idolatrous Chaldeans they vsed them as helps of their infirmitie yet manebat illud principium spiritualiter Deum esse colendum that principle remained that God was spiritually to be worshipped But the other putarunt se Deo satisfecisse thought they had satisfied God if they did heape together musicall instruments Calvin We may then sing and speake in hymnes and psalmes but we must make a melodie also in our hearts Eph. 5. 19. whosoeuer singeth with his voice and not with his heart mocketh God and deceiueth himselfe This then is the difference betweene religious and superstitious deuotion true deuotion is first wrought within by the preaching of Gods word and then is helped without by such externall meanes but superstition and blind deuotion first beginneth with the eare and eye and then affecteth the heart where the Lord then is rightly serued they that worship him first doe beleeue with the heart and then they confesse with the mouth Rom. 10. 10. Concerning the moderate vse of Church musicke see more Synops. papism p. 594. 6. Controv. That the multitude of professors doth not argue the truth of the profession v. 3. All the gouerners of the Prouinces were assembled to the dedicating of the image If the truth should here haue beene tried by the multitude then Nebuchadnezzers idolatrie should haue had the approbation which was receiued of so many thousands whereas here were onely three found to be the true worshippers of God It is true therefore as Cyprian saith multitudo errantium non parit errori patrocinium that the multitude of those that erre is no patronage for error Our blessed Sauiour saith Broad is the way that leadeth to destruction and many there be which goe in thereat and the way is narrow which leadeth vnto life and few there be that finde it Matth. 7. 13 14. Then the Romanists doe in vaine obiect and obtrude their vniuersalitie and multitudes for neuer was any sect or profession in the world more vniuersally receiued then was the Pagans idolatrie and the number of true professors hath alwaies beene the smallest as our blessed Sauiour calleth his flocke A small flocke Luk. 12. 32. see further Synops. Cent. 1. err 19. 7. Controv. Of superstitious dedications v. 3. They were assembled to the dedication of the image Nabuchadnezzer in the dedication of this image offended two waies 1. in the end and vse in that he dedicateth it to an idolatrous purpose for the which he had no warrant 2. in the manner he did dedicate it onely by a pompous and theatricall solemnitie with all kind of lasciuiousnes and excesse as the Israelites did consecrate their golden calfe Such like dedications haue the Papists of their Churches to this day 1. they consecrate them to a false end as dedicating them vnto Saints and making them temples of the breaden bodie of Christ 2. they vse diuers superstitious toyes as oyle salt ashes tapers and such like whereas it is praier and the word whereby Churches as all other things are consecrated to their proper ende and vse Bulling see more hereof Synops. Cent. 2. err 58. 8. Controv. That Councels and generall assemblies may erre Vers. 4. Be it knowne vnto you all people nations and languages Here was a verie generall assembly and Councell gathered together out of the most famous kingdomes and prouinces of the world who all notwithstanding erred and were deceiued in setting vp and adoring this image And not onely were the great councels of the heathen and Gentiles thus deceiued but euen among the people of God also as Aaron with the greatest part of Israel did all consent and ioyne together to make a golden calfe therefore the Romanists standing vpon the decrees and constitutions of their generall Councels which they erroneously hold cannot erre doe therein deceiue themselues and others Bullinger See further Synops. Cen. 1. er 33. 9. Controv. The fire and sword and other cruelties the weapons of idolaters and superstitious men Vers. 6. Whosoeuer falleth not downe c. shall be cast into the middes of a fierie fornace After the same manner were the holy martyrs vsed in the most cruell and bloodie persecutions vnder the Emperours of Rome as Tertullian complaineth ad bestias impellimur ignibus vrimur in metalla damnamur in insulas relegamur we are forced vnto the beasts burned with fire condemned to the mettals banished into the Islands c. with these engins haue the Popes of Rome raged against the seruants of Christ in Germanie Italie France Spaine England Scotland condemning them to the fire as our Blessed Sauiour foretold it shall come to passe that whosoeuer killeth you will thinke he doth God seruice Iohn 16. 1. 10. Controv.
that his kingdome is not of this world 2. Christs kingdom is perpetuall it is an euerlasting dominion which neuer shall be taken away v. 14. but this kingdome which they imagine shall be but for a thousand yeares 3. They which held this opinion thought that the last of the sixe thousand yeares was begunne many yeares since Augustine thought that in his time the last of the sixe thousand was entred following the erroneous account of the Septuag from the beginning of the world and Lactantius who liued in Constantines time thought that there were but 200. yeares remayning of the sixe thousand In their opinion then now the eight thousand yeare should be a foote and yet their supposed kingdome is not begunne 4. But as concerning that place in the Reuelation it is greatly mistaken by them there are diuerse expositions thereof 1. Pererius by the first resurrection vnderstandeth the deliuerance of the soules from the bodies their receiuing vp into heauen by the thousand yeares he would haue signified taking a finite number for an indefinite all that time which the soules of the Saints should reigne in heauen with Christ til his second comming But this cannot be the meaning for after these thousand yeares expired Satan shall be loose now at Christs comming Sathan shall be more bound then euer he was and receiue his euerlasting doome 2. Some doe vnderstand here the libertie which Christs Church shall haue in earth but by a thousand yeares they thinke no definite or certaine time to be expressed but in propheticall predictions numbers must be taken properly and literally especially where a time is limited as after these 1000. yeares Sathan must be let loose if now a certaine time be not defined before his loosing the Church should haue no certaine direction to expect it and so they should haue small vse of this prophesie 3. Some doe vnderstand here precisely so many yeares as are named and some beginne the account from Christs natiuitie and ende it in the time of Pope Siluester the second Genevens Some beginne in the 36. yeare after Christ and extend the 1000. yeares vnto the time of Hildebrand called Gregorie the 7. that forcerer whom Satan vsed as his instrument in oppressing the Church of Christ Iun. annot in Apocalyps But both these doe make the 300. yeares of persecution vnder the Romane Emperours a part of this thousand yeares when Sathan should be bound which cannot be for then Satan raged against Christ and his members 4. Therefore these thousand yeares for that reason must beginne after the 10. persecutions vnder the Romane Empire in the time of Constantine the great from thence Sathan was shut vp for a 1000. yeares vnto the time of Iohn Wickleffe and Iohn Husse then beganne againe the generall persecutions of Christs Church Fox Martyrolog p. 101. And by the first resurrection is vnderstood the renewing of the soule and the rising from dead workes by the preaching of the Gospell So S. Paul vnderstandeth this first resurrection Rom. 6. 4. Coloss 3. 1. and in diuerse other places Quest. 45. Of the excellencie of Christs kingdome beyond other kingdomes 1. It excelleth all other kingdomes in the continuance and diuturnitie the spirituall kingdome of our Blessed Sauiour hath alreadie continued 16. hundred yeares and shall indure vnto the ende of the world and be perfited for euer to remaine in the next Among earthly Monarchies the kingdome of the Assyrians was of the longest time but it reached not to a 1400. yeares but the kingdome of Christ shall be euerlasting 2. none of these terrene kingdomes was vniuersall ouer all the world but all nations and languages haue beene subdued to the spirituall kingdome of Christ. 3. It excelleth in force and efficacie other kingdomes haue but power ouer the goods and bodies of men but this kingdome of Christ worketh vpon the soule and conscience 4. Other kingdomes doe but intend the publike peace and maintenance of ciuill societie this kingdome deliuereth men from the dominion of sinne and Sathan and planteth in them true veritie and pietie 5. Other kingdomes haue beene enlarged by force and armes but Christs kingdome hath beene propagated by humilitie and patience Our Blessed Sauiour hath founded by his glorious passion and his faithfull seruants the Martyrs haue by their patient constant sufferings propagated the church 6. This kingdome in the excellencie of lawes and precepts farre surpasseth all other If the Prophet Dauid spake such excellent things of the lawe of Moses Psal. 19. 4. The lawe of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth wisedome vnto the simple much more excellent is the Gospel of Christ which is a perfect rule of righteousnesse which was first preached by the Lord himselfe 7. They differ in the ende Terrene kingdomes doe but procure the outward peace and welfare of the people but the gospel and kingdome of Christ doe bring the faithfull vnto euerlasting life 8. Lastly these kingdomes are diuerse in respect of their gouernours These terrene dominions are ruled many times by vnwise often by vniust but alwaies by infirme mortall and weake men But this spirituall kingdome of the Church hath a Prince most prudent most iust most mighty as the Prophet Esay describeth this Blessed Prince by sixe titles which may thus be sorted out to these properties before named two of them shewe his power he is wonderfull and mightie two of them his wisedome he is a counsellour and the Prince of peace by his heauenly wisedome procuring the euerlasting peace of his Church and for his iustice he is an euerlasting father not as an hard Lord ouer his people but gouerning them as a foster father And all these three his wisedome iustice and power are comprehended in that one title he is the mightie God Quest. 46. How the kingdome of Christ is said to be euerlasting seeing it shall be deliuered vp vnto God 1. Cor. 15. 24. 1. Whereas the Apostle saith then shall be the end when he hath deliuered the kingdome to God 1. Cor. 15. 24. and vers 28. And when all things shall be subdued vnto him then shal the sonne also himselfe be subiect vnto him that did subdue all things vnder him c. Some vnderstand this of Christ in his members Sancti in quibus viuit filius purissâ—me agnoscunt Regem ac dominum the Saints in whom the Sonne liueth shall hartily acknowledge their Lord and king and so Christ in his members shall be subiect vnto God Oecolampad But it is euident in the text that the Apostle speaketh of Christ in his owne person v. 24. He shall deliuer the kingdome to God the father when he hath put downe all rule c. But Christ himselfe and not his members doth subdue and put downe all rule c. 2. Some doe thus interpret the Apostle that Christ as man and head of his Church shall be subiect vnto God and deliuer vp the kingdome vnto
his father Geneuens who is said then to be subiect to his father as man not that he was not subiect before but because the Church which is his bodie which shall be also subiect is not yet perfect Beza This is most true that the Sonne as man is subiect vnto God as Augustine saith Christus vt Deus nos cum patre subiectos habet vt sacerdos nobiscum patri subiectus est Christ as God together with his father hath vs subiect vnto him as he is the Priest he is together with vs subiect to his father lib. 1. de Trinitat cap. 8. yet this doth not fully satisfie how Christ shall deliuer vp his kingdome for as he is the Sonne of man he is said here to haue aâ— euerlasting kingdom and he shall be adored and worshipped for euer as the king of his Church 3. Therefore this is to be vnderstood of the manner of his kingdome that it shall not be administred in the next world as now per ministerium verbi sacramentorum by the ministerie of the word and Sacraments Osiand And that part of Christs kingdome shall cease which is exercised in the subduing and vanquishing of his enemies for then there shall be no enemies at all to be subdued this execution of Christs kingdome shall cease yet Christ shall remaine king of his Church for euer to be adored of his Angels and of all his Elect. 47. Quest. v. 17. Of the rising of the foure beasts 1. Where it is in the text these foure beasts are foure kings Calvin following the vulgar Latine readeth kingdomes but the word is malchin kings malcutha signifieth a kingdome v. 18. But yet by Kings we must vnderstand kingdomes Iun. Vatab. for there were diuers kings in the second Monarchie of the Persians and in the fourth of the Seleucians 2. It is saide they shall arise by a synecdoche the greater part beeing taken for the whole for the Chalde Monarchie was alreadie not onely risen but almost at an ende the other three were yet to rise Polan 3. They shall arise out of the earth before it is said out of the Sea sed metaphorice posuerat nomen maris the name of the Sea he put metaphorically the earth in respect of the troubles thereof is compared vnto a turbulent and vnquiet sea Calvin 48. Quest. Who shall possesse the kingdome of the Saints v. 18. Some read they shall take the kingdome of the Saints of the most high 2. Some the most high Saints shall take the kingdome c. and possesse the kingdome for euer yea for euer and euer 3. Some referre the first clause to the beasts that they shall take the kingdome the second to the Saints who shall possesse it for euer 1. They which so vnderstand these words as though these foure kingdomes which should rise out of the earth shall possesse the kingdome of the Saints 1. Some by the kingdome vnderstand the earth which is due vnto the Saints and in Abraham was promised to the faithfull which these foure Monarchies shall possesse for euer that is till the world be restored by Christ. Genevens Iun. 2. Or it is said for euer in respect of the longing desire of the Saints that are afflicted who shall thinke the time very long before they be deliuered Calvin 3. Some doe thus interpret it for euer yea for euer and euer that is for diuers ages shall these Monarchies keepe the people of God in subiection for the Chaldeans held them and their countrey in bondage 70. yeares the Persians 207. yeares the Seleucians 148. yeares which make aboue 400. yeares foure complete generations Polan But all these expositions are confuted by these two arguments 1. because it seemeth an hard speech that the wicked should possesse the kingdome of the Saints for euer and euer whereas the kingdome onely of the Messiah shall be euerlasting v. 14. 2. the kingdome of the Saints is not here taken for any earthly inheritance but for a celestiall and spirituall dominion as is euident v. 22. 27. And therefore the other kingdomes are said to rise out of the earth to shew a difference betweene this kingdome and theirs as the ordin gloss well obserueth Whatsoeuer is earthly shall returne to the earth Sancti non accipient regnum terrenum sed coeleste the Saints shall not receiue an earthly kingdome but an heauenly 2. They which follow the second reading that the Saints shall take the kingdome 1. Some referre it to the euerlasting kingdome of heauen onely which they shall receiue at the comming of Christ hoc erit in iudicio finali this shall be in the finall iudgement Lyran. post regna mundi finita post mortem Antichristi after all the kingdomes are at an ende after the death of Antichrist gloss interlin But this fift kingdome the Saints shall receiue presently after the dissolution of the foure former kingdomes which were ended before the first comming of Christ. 2. Oecolampad likewise vnderstandeth this fift to be the celestiall kingdome where the faithfull shall raigne with Christ But it is euident v. 27. where it is said the kingdomes vnder the whole heauen shall be giuen vnto the people of God that this kingdome of the Saints shall begin in earth for the heauenly kingdome can not be saide to be the kingdome vnder heauen 3. Some thinke that this kingdome of the Saints shall take place while the other Monarchies doe yet stand as vnder the fourth Monarchie of the Romanes the Church of Christ was propagated ouer all the world Pellican So also Bullinger Ecclesiam per omnes istus Monarchias in mundo futuram that the Church shall be in the world during all these Monarchies which exposition in part is true that the Church of God the spirituall kingdome of Christ can not be extinquished or ouercome but shall still continue in the world the very gates of hell shall not preuaile against it yet herein it faileth that they suppose these Monarchies shall still haue dominion when this fift kingdome taketh place whereas the contrarie is euident v. 11 12. that the fourth beast shall be slaine and the dominion taken from the other three beasts before this kingdome should be giuen vnto the Saints 4. It remaineth then that the fift kingdome beeing the spirituall dominion of the Church shall then beginne when the other foure kingdomes are extinguished And for the more certen and euident demonstration hereof these positions shall be here affirmed 1. that the kingdome here spoken of though the foure beasts shall first take it yet in the ende shall be possessed of the Saints not that those Monarchies shall possesse the kingdome of the Saints so is it interpreted v. 22. The time approched that the Saints possessed the kingdome 2. this kingdome of the Saints is begun here in this world it is not deferred to the second comming of Christ though then it shall be perfited as Hugo well interpreteth ab hoc seculo in quo regnant per gratiam
Mediatour according to his humane nature onely because he was anointed onely in his humanitie Contra. 1. If this anointing be taken onely for the collation of the gifts and graces of the spirit it is true that the humane nature of Christ was onely in this sense anointed But by this anointing also is vnderstood the ordaining of Christ to be the Mediatour and Sauiour of the world and so Christ is our Mediatour according to both his natures for in the office of the Mediatourship there are two things to be vnderstood a ministerie and power and authoritie the ministeriall part as to be borne to fast to preach to suffer to die Christ executed as he was man but the power to rise againe to ascend into the heauens to reconcile vs vnto God must be ascribed vnto his diuine nature So the Apostle saith God was in Christ reconciling the world to himselfe 2. Cor. 5. 19. Christ then not onely as man but as God reconciled the world So Bernard well saith singula illius opera ad hanc sive illam necesse est pertinere naturam ad hanc scilicet miseria ad illam pertinet potestas c. all his workes must of necessitie belong either to the one or to the other nature to his humanitie must be referred his abasing and miserie to the other his power c. Serm. de verb. sapient See more hereof Synops. Centur. 5. err 29. 14. Controv. Against the sacrifice of the Masse v. 27. He shall cause the sacrifice and oblation to cease All externall sacrifices then ceased and were abolished in the death of Christ. They then which would bring in a new externall sacrifice into the Church as the Romanists which doe hold that in the Masse they doe offer vp in sacrifice the bodie and blood of Christ doe denie the sufficiencie and efficacie of Christs death and make the couenant confirmed by his blood of no effect for the testament beeing once confirmed and ratified by the death and sacrifice of Christ there neede no iteration of that sacrifice vnlesse they will make void the confirmation of the couenant by Christs death for as the Apostle saith Christ with one offering hath consecrated for euer them that are sanctified Hebr. 10. 14. there needeth no more offering but onely a fruitfull application of that offering which is by a thankefull commemoration of Christs death and passion in the Sacrament receiued by faith Oecolampad 15. Controv. Against the Iewes that the Messiah who was expected of the fathers is alreadie come into the world By this prophecie of Daniels 70. weekes in the ende whereof the Messiah should be slaine the Iewes are euidently conuinced that the Messiah is come which may further be confirmed by these reasons taken out of this prophesie 1. The holy ointment wherewith they anointed their Kings and Princes which was a type of the spirituall anointing of the Messiah is now abolished and out of vse among the Iewes the type was to remaine vntill the bodie and substance came it beeing now ceased it followeth that the Messiah the true anointed of God is exhibited to the world 2. The Messiah was to be slaine before the ende of Daniels weekes or together with the expiring of them but Daniels weekes are long since ended euen by the testimonie of the Iewes themselues therefore the Messiah is come and they did vnto him what they would 3. When the Leuiticall sacrifices should cease the Messiah was come for his most perfect and holy sacrifice should determine the imperfect sacrifices of the law But the legal and Leuitical sacrifices are ended Ergo. 4. The blessed Messiah was to come before the destruction of the second Temple and therefore the Prophet saith Hagg. 2. 10. The glorie of this last house shall be greater then the first because the Messiah should come the second Temple yet standing as the Prophet saith in the same place v. 7 8. Yet a little while and I will mooue all nations and the desire of all netions shall come And for the further euidence and confirmation hereof we haue thereceiued opinion of many of the Iewes themselues R. Moses of Tyrol and Bioces looked for the comming of Christ toward the ende of the second Temple which they gathered partly out of this prophesie of Daniel partly out of that place Isa. 66. 7. Before her throwes came vpon her shee was deliuered of a man child therefore some of the Rabbins hold that the Messiah was borne the same day that the Temple was destroied In their booke called Bereshith Rabba there is this parable how a certaine Arabian passing by a certain Iew as he was at plow hearing one of his oxen low he bad him vnyoke for the destruction of Ierusalem was at hand and hearing the other low also he bad him vnyoke againe for the Messiah was alreadie come R. Aaron telling the same parable saith what neede we learne it of an Arabian seeing the text it selfe declareth it Iosephus l. 7. de bell Iudaic. c. 12. writeth that therewas a prophecie found in holy Scripture that at the time of the ouerthrow of Ierusalem there should come a king which should raigne ouer the world which he in flattering wise interpreted of Vespaesian There was an other prophesie bruted among the Iewes that Doctor Hillels schollers should neuer faile till Christ were come the yongest of them was R. Iochanan the sonne of Zacheus who liued to see the destruction of the Temple a little before a certaine gate opened it selfe which Iosephus speaketh of in his 7. booke c. 12. where at R. Iochanan beeing amazed remembred that place Zachar. 11. 1. Open thy gates O Lebanon and let fire consume thy cedars which he applied to the destruction of the citie which was set on fire Hereof it was vpon this common receiued opinion that the Messiah should come before the destruction of Ierusalem that diuers taking aduantage of the time tooke vpon them to be Christ as one Theudas a Iugler made the people beleeue that he was a Prophet and that he would diuide the waters of Iordan before them as in the time of Ioshuah and when Felix was gouernour an other comming out of Egypt making himselfe a Prophet perswaded the people that if they would follow him to mount Olivet they should see the walls of Ierusalem fall downe By these testimonies of the Iewes and their owne practises it is euident that they expected the comming of Messiah before the destruction of the second Temple Hereunto may be added that notable confession of R. Samnel sent in an epistle to R. Isaak aboue 600. yeares since who vpon the euidence of this prophesie of Daniel was conuinced to confesse that the Messiah was come which testimonie beeing very notable it shall not be amisse to set it downe at large as Dyonts Carthusian hath it in his commentarie vpon this 9. chapter of Daniel Videtur Domine mi Danielis Prophetia quae scribitur nono capite iam completa esse c.
by force as by craft and subtiltie Oecolamp 3. Antiochus is set forth by his rapacitie he spoyled and robbed Egypt and the most pleasant places thereof more then euer did any before him v. 24. And thus hath the Romane Antichrist in time past polled and pilled the world by his annates first fruites tenths Peter-pence pardons and such like deuises to get money 4. Antiochus is also described by his dissimulation that he with the king of Egypt shall talke of deceit euen at the same table but his heart euen then shall be to doe mischiefe v. 27. So there hath not beene more deepe dissimulation practized with kings and Princes then by the Bishops of Rome 5. As Antiochus practised with the forsakers of the holy couenant v. 30. by their meanes to seeke to preuaile against Gods people So hath the Pope vsed as his ministers and instruments runnagates from their countrey and Apostataes from the faith as is euident to all the world in those monstrous and vnnaturall treasons which haue beene attempted against this nation and Church of England And as Daniel prophesied of Antiochus that he should haue intelligence and consult with them that did forsake the couenant v. 30. so S. Paul saith that there shall come a departing first that is from the faith and that man of sinne shall be disclosed But because there is some difference betweene vs and the Papists what this apostasie and departure from the faith should meane it shall not be amisse a little to insist thereupon Controv. 12. That S. Paul speaketh of an apostasie and departing from the faith 2. Thessal 2. 3. 1. Pererius thinketh that this Apostasie is to be vnderstood of the departure and falling away from the Romane Empire and to that purpose he alleadgeth Lactantius who faith incolumi vrbe Roma nihil istiusmodi esse metuendum that so long as the citie of Rome is safe no such thing is to feared c. Bellarmine also bringeth this for one exposition 2. and further he addeth that by this apostasie we may vnderstand dispositionem adregnuÌ„ Antichristi a disposition or preparation to the kingdome of Antichrist 3. and if it be vnderstood of a defection or falling away from the faith he thinketh it rather to agree to the Protestants then any other who are departed from the vnitie of the Church Contra. 1. It shall be shewed that apostasie is here to be taken not as the word is vsed in the Ciuill lawe for a departure either of a subiect from the obedience of his prince or of a souldier from his captaine for S. Paul speaketh not here of such ciuill and politike matters or as the Romanists call apostasie when one leaueth the order and sect into the which he was entred for in S. Pauls time there were no such superstitious sects of Monkerie but that Apostasie here is to be taken for a departure and falling away from the faith it may thus appeare 1. So is this word vsed in other places of the newe Testament as Act. 21. 11. They are informed of thee saith Iames to Paul that thou teachest the Iewes to forsake or play the Apostataes from Moses 1. Timoth. 4. 1. the spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue heede to the spirit of error and to the doctrine of deuils 2. The euent is answerable hereunto for together with the rising and manifestation of Antichrist came in a generall corruption and deprauation of the most of the aâ—â—icles of Christian religion 3. thus also diuerse of the auncient writers expound this place Iustin. Martyr calleth Antichrist defectionis homo a man of apostasie or falling away dialog cum Tryphon Ireneus saith he shall be sine lege quasi Apostata as an Apostata without lawe lib. 5. aduers. haeres c. 21. So also expound Primasius Cyrillus Chrysostome Oecumenius 4. Thus also Thomas in explanation Lyranus Hugo Card. expound and the Rhemists also vpon this place mislike not this sense 2. A disposition or preparation it cannot be vnto Antichrists kingdome because it is said that the man of sinne shall thereby be disclosed he shall then come together with it because he shall be reuealed by it 3. But it is a false imputation vpon the Protestants that they are Apostataes They haue separated themselues from the Church of Rome as did Enosh and the faithfull of the olde world from the posteritie of Caine and as our Blessed Sauiour and his Apostles diuided themselues from the synagogue of the Scribes and Pharisies But they were departed first from the doctrine of Moses as the Romane sectaries haue declined from the auncient Apostolike faith in stead thereof establishing their owne traditions and the doctrines of men 13. Controv. Of other notes and markes wherein Antiochus and Antichrist agree 6. As Antiochus vsed the armes and armies of his captaines to oppresse the Iewes So likewise the Bishops of Rome haue abused the secular arme and power to maintaine their pompe and ambition and to establish their superstition Marcellinus the historian who was no Christian writeth of the dissension betweene Damasus and Vrsicinus about the Episcopall seate that the contention betweene them was so hoate and such parts taking that in one day in the Church of Seruinus there were found an 137. dead bodies which were slaine in a skirmish And yet the ambition of the Romane Bishops was in those dayes nothing like to the pride of that vaine-glorious Sea now Gregorie the 7. called Hildebrand as witnesseth Benno a Cardinall of that Sea did mooue and make great warres to vphold his papall dignitie so did Paschal 2. Innocentius 3. Gregorie 9. fill all Germanie Fraunce Italie Spaine with warres and so haue the Popes maintained their factions and quarrells a long time by the Ciuill power Phocas the Emperour that killed his Lord and Master Pipinus king of Fraunce that murtherer Rodolphus that disloyall duke to Henrie the 4. Emperour Henrie 5. that disobedient sonne to Henrie the 4. his father were all the Popes vassals to fight his battells and to maintaine his quarrels with the sword So haue beene of late the kings of France on a rowe Henrie the 2. Francis the second Charles the 9. Henrie the 3. Such was the Duke of Albanie in the lowe countreys and other captaines and Generalls vnder the king of Spaine By the secret practising of Nicolaus 3. all the French in one day were killed thorough out Sicilia Matchiavil with the priuitie and knowledge of Vrbane the 6. was Ioanna Queene of Naples slaine before the altar Theodoric à Niem lib. 1. de schism c. 25. Iulius the 2. was a warriour himselfe and present in the battels which he fought Sixtus the 4 spent most of his time in warres and when they were ended vpon a conclusion of peace he died for griefe Paulus the third was author of the German warre Polan The Pope sent his secular armes the king of Spains
he is called Dauid yet was he not Michael the Arkeangel 4. M. Calvin leaueth it as indifferent whether we vnderstand Christ the Mediator or a created Angel 5. But that this Michael was none other but Christ the Prince of the Angels may be made plaine by these reasons 1. By the name Michael which is compounded of these three particles mi cha ell which signifie which is as God noting both the distinction of his person and the identitie of his nature that he in power is equall vnto God as the Apostle saith of Christ Phil. 2. 6. who being in the forme of God thought it no robberie to be equall vnto God and Heb. 1. 3. he is said to be the brightnesse of his glorie and the engraued forme of his person This annotation of the word is well vrged by Melancthon vpon this place Oecolampad Iun. in comment Polanus M. Br. in Daniel 2. This Michael is here called shar hagadol the great Prince there are principalities and dominions so called both among Angels and men but this Michael is called prince in the superlatiue and highest degree and in this respect the Apostle saith Ephe. 1. 21. that God hath set Christ aboue all principalities and powers c. and euery name that is named And hereunto may be applyed that saying of the Apostle that Christ is made so much the more excellent then the Angels as he hath obtained a more excellent name then they namely to be called a great Prince Iun. this name or title shar hagadol a great Prince is translated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Arkangel which signifieth the chiefe or Prince of Angels And though it be there said 1. Thess. 4. 16. that the Lord shall descend with the voice of an Arkangel it followeth not that Christ is not that Arkangel no more then it followeth because it is said also in the same place with the trumpet of god that Christ should not be God Polan And the trumpet of God is the voice of God as Psal. 47. 6. God is gone vp with triumph euen the Lord with the sound of a trumpet God shall then descend in the voice of a trumpet as in the giuing of the lawe So is this voice interpreted to be the voice of the Sonne of God which the dead shall heare and liue Ioh. 5. 25. Polan M. Br. 3. Further this is shewed by the office of this Michael which is to stand for the people of God whose protector and captaine is Christ Iesus called therefore Iosua 5. 15. captaine of the Lords host which place Iustin. Martyr dialog cum Tryphon vnderstandeth of Christ for who else is captaine of the Lords host and protector of his Church 4. This great Prince here mentioned is the same who had written vpon his thigh the king of Kings and the Lord of Lords Apocal. 17. 16. who sate vpon a white horse his eyes were as a flame of fire and the wariers of heauen followed him vpon white horses who was called the word of God This was no other but Christ for to no other but vnto him doe all these glorious titles agree Oecolampad 5. This Michael is said to haue Angels Apocal. 12. 17. but the blessed spirits cannot be said to be any others Angels saue Christs Fulke annot By these and other reasons it is euident that this Michael is no other but Christ see more hereof c. 10. quest 22. But it will be obiected that Michael is not alwayes taken for Christ as epist. Iude 9. that Michael the Arkeangel striuing with the deuill about the bodie of Moses durst not blame him with cursed speaking but said the Lord rebuke thee Answ. Christ so speaketh as the Mediator of his Church referring all to the glorie of his father as the like we reade Zach. 3. 2. where it is said Iehouah said vnto Satan Iehouah rebuke thee Sathan Polan Quest. 3. What time of trouble the Angel here speaketh of v. 1. There shall be a time of trouble such as neuer was since there beganne to be a nation vnto that same time 1. This time of trouble such as neuer was any before some referre vnto the last persecution vnder Antichrist whome they suppose shall be one particular man that whereas the Church hath beene persecuted by fiue seuerall enemies the Iewes the Gentiles by heretikes schismatikes and euill liuers this last persecution shall exceede all other for both it shall be corporall in tormenting the bodie and spirituall in abrogating the seruice of God burning the bookes of Scripture abolishing the vse of the sacraments Perer. This is true that there shall be a most grieuous persecution vnder Antichrist but that is not signified here for the accomplishment of this prophesie must not be deferred so long and beside that is but a groundlesse conceit that Antichrist shall be one particular person 2. Iunius in his commentarie thinketh this time of such trouble to be that when Christ was borne for the Iewes were neuer in any such slauerie both corporally beeing diuers waies afflicted oppressed and kept vnder by the Romanes and spiritually by the superstitious traditions and corrupt doctrines of the Scribes and Pharisies But at that time Christ the Messiah came in great humilitie he did not then shew himselfe as the great Prince in triumphing ouer his enemies 3. M. Calvin vnderstandeth the great persecution of the Christians vnder the Romane Empire but the Angel still speaketh of Daniels people that is the Iewes how they should be deliuered this text then concerneth not the beleeuing Gentiles 4. Osiander thus interpreteth haec non de corporalibus afflictionibus sed de carnificina conscientiarum c. these things must not be vnderstood of corporall afflictions but of the tormenting of the conscience vnder the Pope of Rome by his superstitious traditions whereby mens consciences were snared and entangled as the doctrine of merits Purgatorie and such like But the Angel speaketh here of such troubles as should befall the Iewes 5. Bullinger doth take these for the last times when Christ at his comming shall iudge the world whose iudgement shall be more terrible vnto the wicked then was either the destruction of the old world by water or of Sodome by fire the elect onely shall be deliuered But the Angel speaketh here of troubles which should fall vpon the elect out of the which they should escape Now the terrors of the last day of iudgement shall not touch the righteous who shall stand forth and appeare before Christ with boldnes 6. These daies of trouble then are those which came vpon the Iewes in the time of Antiochus Epiphanes which are said to be the greatest troubles that fell vpon that nation because their other captiuities in Egypt and in Chaldea were but corporall but this was both corporall in tormenting their bodies and spirituall in foreing them by torments to forsake the law And whereas before time some particular men were tried for their conscience as Daniel and the three children