yeare after this was Daniel cast into the Lyons denne as is declared c. 6. 10. The visions in the 11. chap. Daniel had in the first yeare of Darius the visions in the 10. chap. in the 3. yeare of Cyrus which Pappus reduceth to the yeare 3438. but it was the yeare 3427. Bullinger Quest. 7. Of the whole time of Daniels age and time of prophesying 1. Isidorus giueth vnto Daniel an 110. yeares and thinketh he liued vnto the raigne of Darius Hystaspes but this assertion ouerthroweth it selfe for from the third yeare of Iehoiakim when Daniel went into captiuitie vntill the raigne of Darius Hystaspes are counted an 128. yeares vnto the which the age of Daniel beeing added which Pererius holdeth to haue beene but tenne all his yeares will make an 138. Perer. praefat 2. Pappus counteth from Daniels first captiuitie ann 3354. vnto the 3. yeare of Cyrus which he maketh ann 1438. 92 yeares but he is much deceiued for they can come but to 82. yeares for the 3. yeare of Iehoiakim was 8. yeares before Iechonias captiuitie from the which the 70. yeares must be numbred which ended the first yeare of Cyrus then 2. yeare more of Cyrus raigne must be put too which in all make but 82. 3. Therefore Osianders reckoning hath the best ground who iudgeth that Daniel liued an 100. yeares he was 18. when he went into captiuitie in the third yeare of Iehoiakim from whence to the 3. yeare of Cyrus are yeares 82. which beeing added to the former number make iust an 100. yeares Quest. 8. Why Daniel is not mentioned to haue returned with the rest out of captiuitie Iosephus writeth lib. 10. Antiquit. that Daniel built at Ecbatane in media a goodly tower which remained vnto his time so fresh and beautifull as if it had been but lately builded which the Kings of Persia made such account of as that they made it the place of their sepulture and committed the keeping thereof to one of the Iewish Priests but Daniel himselfe was buried at Babylon whereupon this question is mooued seeing Daniel liued vnto the third yeare of Cyrus raigne after the Edict was sent forth for the restitution and returne of the Iewes why that he returned not with the rest To the which it may be answered 1. That Daniel beeing now striken in yeares an 100. yeare old was vnfit in respect of his great age to take so long a iourney 2. Or rather that he remained to be the protector or defender of the Iewes which were left behind in Babylon as many there staied still 3. But of all other it is most like that he was thought a necessarie man to be imployed about the king for the good of his Nation and to helpe forward their cause as Theodoret thinketh that Cyrus was taught of Daniel that prophesie of Isai c. 45. wherein Cyrus is brought in by name that he should procure the deliuerance of the Lords people Quest. 9. Of the times wherein Daniel liued compared with fâ—rrâ—n Curonicles and of the memorable things which happened therein 1. The third yeare of Iehoiakim where Daniel began his captiuitie Pererius thinketh to fall out iust in the 32. Olympiad and the 105. yeare from the building of Rome and the 3. yeare of Cyrus raigne vnto the which Daniel attained he maketh to concurre with the 3. yeare of the 55. Olympiad and from the building of Rome 200. Bullinger accounteth it otherwise the first time which was the 3. yeare of Iehoiakim he maketh answerable to the 3. yeare of the 38. Olympiad and the 125. yeare from the building of Rome the 3. of Cyrus he setteth against the 59. Olympiad and the 209. yeare from the founding of Rome therefore of these things there is no great certentie 2. The memorable things which happened in the time of Daniels captiuitie which Pererius maketh to containe 90. yeares but in iust account they make but 82. yeares as is before shewed were these for within this compasse of time happened three captiuities of the Iewes vnder Iehoiakim Iechonia and Zedekiah with their deliuerance and returne into their countrie three great Prophets were amongst the Iewes Ieremiah Ezekiel Daniel Among the Romanes were kings Ancus Martius Tarquinius Priscus Seruius Tullus among the Grecians flourished the 7. wise men At this time was Craesus king of Lydia among the Chaldeans Nebuchadnezzar of the Medes Cyaxares and Cyrus founded the Empire of the Persians the kingdomes of the Iewes Chaldeans Medes were dissipate and three famous cities Ierusalem Nineueh Babylon destroyed Perer. Quest. 10. Of the excellencie vse and vtilitie of this booke of Daniel 1. This booke is commended by the worthines of the author the Prophet Daniel a man beloued of God to whom he reuealed the mysteries and secrets of his will whom the Prophet for his pietie and vprightnesse ioyneth with Noah and Iob Ezech. 14. 14. and commendeth for his wisdome Ezech. 28. 3. 2. Beside the excellencie of the matter doth set forth the price of the worke 1. First concerning ciuill matters it treateth of the change and alteration of states and kingdomes 2. For Diuine it hath the most cleare prophesies in all the olde Testament of the time of the Messiahs comming 3. Therein are set forth examples of excellent vertues of abstinencie in Daniel of constancie in the three children which were put into the fierie ouen of pietie in Daniels thrice praying in a day vnto his God 4. Therein are contained the heauenly doctrines of the blessed Trinitie of the resurrection of the bodie c. 12. of redemption and remission of sinnes purchased by Christ death c. 9. 5. Many admirable and miraculous things are here set forth as the walking of the three children vntouched in the fierie ouen of Daniels beeing in the Lions denne of the transplantation of Nebuchadnezzer from beeing a king to liue amongst bruite beasts 6. yea therein are conteined all wayes of Prophesying which are either by dreame or vision sensible apparitions or illumination of the mind all which wayes and meanes the Lord vsed to reueale and declare his will to his seruant the Prophet Quest. 11. Of the authoritie of the prophesie of Daniel 1. The Iewes doe derogate much from the authoritie of this booke not counting it among the Propheticall writings of the which there are three opinions 1. Some thinke that the Iewes doe not reiect the prophesie of Daniel but onely count it among the bookes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings for they diuide the olde Testament into the lawe contained in the fiue bookes of Moses and the Prophets which are eight Iosua the Iudges Samuel the Kings Isaiah Ieremie Ezekiel the twelue Prophets and into the holy writings as they call them whereof there are nine Iob Dauid the Prouerbs Ecclesiastes the Canticles the Chronicles Daniel Ezra Ester So Pererius praefat Likewise Hugo Cardinal who maketh two kind of Prophets some that had onely gratiam prophecialem the gift and grace of prophesie others which beside the
Olympiad Bulling Perer. and their reason is this because they hold Christ to haue died in the 33. yeare of his age in the 4. yeare of the 202. Olympiad by which account his birth will fall out in the 4. of the 194. Olympiad Here Cyril Hycrosol is found to be in a great error who affirmeth catech 12. that Christ was borne in the 4. yeare of the 186. Olympiad which was aboue 30. yeares before so that by this reckoning Christ in the 15. yeare of Tiberius when he was baptized should be aboue 60. yeares old 66. Quest. Of the computation of yeares from the creation to the the natiuitie of our blessed Sauiour 3. We will come now to the Iewes computation which is either by the casting of the yeare of the world or by the yeares of their kings and gouernours other waies they haue to recken by but these are most pertinent to this busines in hand 1. Pererius counteth from the beginning of the world to the birth of Christ 4022. yeares which summe he thus collecteth by parcels From the creation to the flood were yeares a 1656. as may be gathered Gen. 5. by the age of the fathers then he reckoneth from the flood to the birth of Abraham counting 30. yeares for Cainan 322. from the birth of Abraham vnto the Promise 75. Gen. 12. from the Promise to the giuing of the Law 430. Gal. 3. frō thence to the building of Salomons Temple 480. 1. king 6. 1. then to the beginning of the Olympiads in the 8. yeare of Ahaz 283. and from the 1. Olympiad to the 4. yeare of the 194. Olympiad wherein Christ was borne 776. yeares all these summes laid together from the beginning of the world to the birth of Christ he summeth to 4022. yeares in all But Pererius diuersly faileth in this his reckoning 1. for in the second summe from the flood to Abrahams birth he committeth two great errors for 1. he counteth 30. yeares for Caynan which is not in the originall but onely in the Septuagint 2. and beside he reckoneth but 292. yeares supposing Abraham to haue beene borne in the 70. yeare of his fathers age whereas he was borne in the 130. yeare for he was but 75. yeare old when his father was 205. so that from the flood to Abrahams birth were 352. yeares he then with forged Cainans 30. making but 322. yeares wanteth yet 30. more of the iust reckoning 3. further he setteth the beginning of the Olympiads in the 8. yeare of Ahaz whereas it is more probable they beganne 23. yeares before in the 2. yeare of Iotham here then he commeth 23. yeares too late 4. and in his last summe of 776. he ouerreacheth aboue an 100. yeares for from Ahaz 8. yeare to the 11. of Iehoiakim when the captiuitie beganne are but an 134. yeares as may be gathered by the seuerall yeares of the raignes of the kings of Iudah from thence to Cyrus 70. from Cyrus first to the passion of Christ 490. from which summe must be diducted 33. years from the passion of Christ to his birth the whole summe is but 661. 2. Let vs then further see how these yeares from the beginning of the world vnto the birth of Christ are otherwise summed The chronologie and computation of yeares added in the ende of the Genevean translation counteth from Adam to Christs incarnation 4017. yeares which they gather thus From the creation to the flood 1656. from the flood to Abrahams departing from Chalde 423. from Abrahams departing thence to the departing of Israel out of Egypt 430. from thence to the building of the Temple 480. from thence to the captiuitie of Babylon in the 11. yeare of Zedekiah 441. then to the building againe of Ierusalem 143. from thence to Christs death 478. The whole summe is 4051. from whence 33. yeares and an halfe beeing diducted there will remaine 4017. yeares and an halfe But this account may be thus excepted against 1. they count from the 4. yeare of Salomon when the Temple beganne to be built to the 11. yeare of Zedekiah 441. yeares wheras from the 1. of Salomon to the last of Zedekiah by Iunius computation there are but 412. yeares or thereabout by some others not aboue 430. Oecolampad H. Br. Concent 2. they count form the first destruction of Ierusalem to the passion of Christ 621. yeares whereas there are at the most but thence to Cyrus first 59. which with the 11. yeares from Ieconias captiuitie make vp the 70. yeares and 490. which put together make 549. So that they doe exceed in these two last summes almost 90. yeares but they differ more in the whole summe from the creation to the natiuitie as shall be shewed in the true computation 3. But they are farre wide which doe recken from Adam vnto the birth of our Sauiour 5199. yeares which summe they doe gather by these particulars From the creation to the giuing of the Law they account 3689. yeares from thence to the natiuitie of Christ 1510. which make the said summe of 5199. wherein this is a great ouersight committed for from the creation of the world to the giuing of the Law there are not aboue 2500. and odde yeares which are counted thus from the creation to the death of Ioseph are 2368. yeares from thence to Moses birth 60. yeares who was 80. yeares old at their departure out of Egypt when the Law was giuen all make but 2508. yeares which summe wanteth of the foresaid number of 3689. a 1181. yeares 4. There is an other account made by the yeares contained in the seuerall historicall bookes of Scripture as Iunius hath summed them thus Genesis containeth the historie of 2368. yeares Exodus 142 The other bookes of the Pentateuch to the death of Moses 40 Ioshuah 17 Iudges 299 The 1. of Samuel 80 The 2. of Samuel 40 The 1. of Kings 118 The 2. of Kings to the destruction of Ierusalem in the 11 of Zedekiah 294 Thence to Cyrus 1. 59 To the building of the Temple 106 Thence to the destruction of Ierusalem 490 The whole summe of these yeares put together amounteth to 4053. from which summe if 73. years be diducted from the birth of Christ to the destruction of the citie 33. to his passion and 40. thence to the ende of the citie there will remaine from the creation of the world to the natiuitie of our Sauiour 3980. yeares In which summe two things may be excepted against 1. in the yeares ending in the 11. of Zedekiah which are cast to 3398. there want iust 22. yeares for the 11. of Zedekiah was in the yeare of the world 3420. and the cause of the fayling is this Iunius giueth but vnto Amaziah 17. yeares and then immediatly to Vzziah or Azariah 52. for he thinketh that whereas the storie saith that Amaziah raigned 29. yeares the last 12. he spent in a priuate life and so those yeares are counted to his sonnes raigne thus Iun. annot 2. king 14. 2. 21. But it is
gift were especially called and sent to that ende to prophesie and in this sense onely the Iewes hold neither Dauid nor Daniel to be Prophets 2. Theoderet doth simply reprehend the Iewes for denying Daniel to be a Prophet and this booke to be any of the propheticall writings so also Iunius affirmeth that the Iewes denie this booke to be counted among the Hagiographa or holy writings 3. But the truth is as Polanus setteth it downe that the Elder Iewes did acknowledge this booke to be authenticall and canonicall and equall in authoritie to the booke of the Psalmes the Prouerbs of Salomon the Lamentations of Ieremie and diuerse of them haue written commentaries vpon this booke as R. Salomon R. Leui Ben Gerson R. Abraham Aben Ezra R. Saadia with others but the later Rabbines doe denie the booke of Daniel to be authenticall and therefore seldome reade it as he speaketh of his owne experience how diuerse Rabbines in Moravia whose helpe he vsed did confesse that they seldome did reade the prophesie of Daniel the occasion whereof he thinketh to be this because Daniel doth so euidently point out the time of the Messiah his comming 4. But this errour of the Iewes in reiecting this prophesie of Daniel may thus further be refuted 1. The bookes which are called Hagiographa holy writings were of three sorts either they are taken for those bookes which were laid vp by the Arke and had the miraculous extraordinary approbation by the Vrim and Thummim other visible demonstrations or for such canonicall books which though they had not that allowance being written after the captiuitie when those visible monuments of the Arke the Vrim and Thummim ceased yet were written by the spirit of God and commended to his Church and thirdly those bookes were called holy writings which were not made of Canonicall authoritie but onely preferred before other humane writings and receiued of the Church into some higher order though not made equall to the the Scriptures Now though the prophesie of Daniel be not of the first sort yet that it is authenticall and canonicall of the second it thus may appeare The authoritie then of this booke is set forth by testimony both internall and externall the externall is either diuine or humane the diuine essentiall or accidentall the humane is either Ecclesiasticall and domesticall or forraine or prophane these further shall thus be declared in their order 1. The internall testimonie est spiritus testificatio the inward witnesse of the spirit which cleareth our vnderstanding that by the same spirit we acknowledge the Diuine prophesie of Daniel by the which he wrote it 2. The Diuine externall testimonie which is called essentiall is consensio cum diuino canone the agreement which this prophesie hath with the rest of the Scriptures and the warrant which Daniel hath from the testimonie of Christ Matth. 24. 15. 3. The Accidentall is à signis euentis from the signes which God ioyned with the prophesie as Daniels interpretation of dreames and his preseruation from the lyons c. 6. The euents were the true and sensible accomplishment of the predictions and prophesies conteined in this booke as all histories which doe write of these Kingdomes doe beare record and where these two doe concurre with the truth of doctrine namely the signes and euents they are diligently to be regarded Deut. 17. 4. The Ecclesiasticall testimonie is the consent of Gods Church and generall approbation of the seruants and worshippers of God which though it be not so forcible to perswade vs as the former yet it is a good motion and inducement ioyned with the rest hereunto may be added that testimonie of Iosephus that all the bookes which were written vnto the time of Artaxerxes were of diuine authoritie 5. The forraine testimonie is the authoritie and allowance which this booke found euen among the Heathen as is euident in that a great part of this prophesie is written in the Chalde tongue which sheweth that the truth thereof was euen euident to the Chaldeans Iunius And here may be remembred how laddus the high Priest shewed Daniels prophesie vnto Alexander the great and by name that vision c. 8. how the goate which signified the Grecians ouercame the ramme which betokened the Persian Monarchie as Iosephus reporteth whereupon this booke was had in great admiration of Alexander Quest. 12. Of the difficultie and obscuritie of this prophesie Pererius giueth these foure reasons and causes thereof 1. Because diuerse things are otherwise reported of forraine historiographers then they are remembred in this booke as in the 2. chap. Nebuchadonazer is made the mightiest King vpon the earth whereas Herodotus much more extolleth the power of Cyaxares who raigned about that time among the Medes c. 5. Balthazar is said to be depriued both of life and kingdom by Darius king of the Medes whereas other writers ascribe it to Cyrus c. 11. the Angel foretelleth but of three kings after Cyrus vnto Alexanders time whereas there were many more 2. The transposing of the storie which is often vsed in this booke is an other cause of the darkenesse and obscuritie as the prophesies conteined in the 7. and 8. chap. which were shewed vnto Daniel vnder the raigne of Balthazar in order should be set before the 6. c. Pererius addeth that the historie of Susanna which happened when Daniel was yet a child and the storie of Bell and the dragon which was done the Empire of the Chaldes yet standing should be placed tâ—e one before the second the other before the 5. chap. But concerning these two pretended histories there is no certaintie of the truth of them at the least when and at what time they were done and therefore this instance might be spared 3. The prophesies and visions themselues are darke and obscure as that c. 9. of the 70. weekes which terme when it should take beginning and how it proceeded and was continued is a matter of deepe vnderstanding 4. The varietie of histories which must be vsed as helpes for the vnderstanding of this prophesie and the change and alteration of so many states and kingdomes in this booke decyphered doe make this prophesie intricate specially because many of those historicall writers whose workes are necessarie for the opening and vnfolding of this mysticall prophesie are now lost and perished As Hierome sendeth vs to the histories of Sâ—etâ—nius Callinicus Possidonius Thean Andronicus Polybius Diodorus Titus Linius Trâ—gus Pompeius whose histories concerning these matters here prophesied of by Daniel are now either in part or in whole wanting 5. And thus much was signified by the Angel that this historie should seeme obsure vntill the things therein contained were accomplished as he saith to Daniel Goe thy way Daniel for the words are closed vp and sealed till the ende of the time vntill then they should be obscure to all but euen afterward also when the fulnesse of time is come none of the wicked shall haue vnderstanding and
church should be alway discerned by this marke and note 2. for euen idolatrous kingdomes as that of the Assyrians which is held to haue 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 giue 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 concurâ—ing with him doe answer to auoide this obiection that the Pope non tam corporaliter quam spiritualiter totâ— 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 vpon 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 onely for the augmentation of his temporall dominion he intendeth not thereby mens saluation 3. So in effect though vnder 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 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 onely 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 vpon his bed God vsed to reueale himselfe vnto his seruants vpon 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 vpon 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 euery 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 vs 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 vs. 3. Observ. The word of God and the ministers thereof to be resorted vnto for our instruction v. 16. As Daniel to vnderstand this dreame went to one of the Angels which stood by so now because we haue no such accesse vnto Angels we must haue 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 vnto 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 CHAP. VIII 1. The Argument and Methode IN this Chapter is set forth 1. a vision of the Persian and Grecian Monarchie to v. 15. 2. the interpretation thereof thence to
the Iewes in euerie age haue beene called yet the nation hath remained in vnbeleefe still Perer. Quest. 6. What kind of booke Daniel here speaketh of 1. Theodoret taketh this booke for the knowledge of God but there is great difference betweene Gods prescience and the decree of predestination the one is an act of his all-seeing knowledge the other of his will as the Apostle saith Rom. 8. 29. those whom he knewe before he also predestinate to be made like the image of his sonne 2. Iunius seemeth to vnderstand it of Gods immutable decree concerning their preseruation from those troubles but this booke is else where called the booke of life that is of eternall life not in respect of any temporall deliuerance in this life 3. Osiander by this booke meaneth the preaching of the gospell so also Pappus of the booke of the Scriptures that euerie one which beleeueth them shal be saued and deliuered other secret booke of Gods decree Pappus acknowledgeth none non fingendi sunt aliqui occulti libri qui nomina saluandorum conteneant we must not imagine that there are any secret bookes which doe containe the names of such as should be saued But this is a verie corrupt opinion 1. though God neede not any materiall books yet that he hath set downe in his euerlasting decree the number of such as shall be saued and that whosoeuer is not so written in that booke that is appointed of God vnto saluation shall be damned it is euident out of Scripture as S. Paul speaketh of certaine his fellowe labourers Philip. 4. 3. whose names are in the booke of life and Apocal. 20. 15. Whosoeuer was not found written in the booke of life was cast into the lake of fire 2. And that this is in an other booke beside the booke of the Scriptures is also euident for neither in the Scriptures is any mans particular election set downe and the Scriptures are offred vnto all both the elect and not elect but in the booke of life onely are the elect written 4. Euthymius in Psal. 68. 138. saith that there is a threefold booke of the diuine knowledge vnus est vniuersalis c. one is a generall or vniuersall booke wherein all both righteous and sinners are witten which come into this world of which booke speaketh the Prophet Dauid Ps. 139. 16. in thy booke were all things written there is another booke magis privatus more private wherein the righteous onely are written whereof the Prophet Dauid speaketh 69. 28. Let them be put out of the booke of life neither let them be written with the righteous the third booke is that wherein the sinners onely are written as Dan. 7. 10. the iudgement was set and the bookes were opened This tripartite diuision may safely be receiued sauing that the sinners are not said to be written in any booke but not to be written as Apoc. 17. 8. Whose names are not written in the booke of life from the foundation of the world these bookes here opened are bookes of euery ones conscience wherein all mens workes both good and bad are written which bookes are diuers from the booke of life Apoc. 20. 15. See more hereof c. 7. qu. 36. 5. This booke then here mentioned is Gods immutable decree of predestination whereby they are ordained vnto euerlasting saluation whom the lord hath freely elected in Christ Lyranus saith well that this booke is conscriptio electorum in mente diuina the writing of the elect in the diuine minde or knowledge God needeth not any materiall booke but this is a figuratiue phrase taken from the custome of men who vse to write into a booke all that are made free of a citie or corporation as Augustine saith non liber iste Deum commemorat ne obliuione fallatur this booke serueth not to put God in minde least he should be deceiued through forgetfulnesse but this booke is ipsa Dei praescientia c. the prescience of God concerning the elect which cannot be deceiued lib. 20. de ciuitat Dei c. 15. So also Euthymius liber Dei est summa eius scientia scriptura perpetua memoria the booke of God is his high knowledge and the writing is his perpetuall memorie in Psal. 68. Sometime it is called the booke of God simply without any addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the excellencie as in this place sometime the booke of life Philip. 4. 3. and the booke of the liuing Psal. 69. 29. the booke which god hath written Exod. 32. the booke of heauen as Luk. 10. 20. your names are written in heauen and in the Reuelation the lambes booke of life c. 21. 27. It is also called the writing or catalogue of the house of Israel Ezech. 13. 9. So three things are obserued out of these places concerning this booke 1. that God is the writer 2. that the faithfull onely are there written 3. that it is the Lambes booke all there written shall be brought by the Lambe vnto euerlasting life Quest. 7. Why this mysterie of the resurrection is here reuealed plainely to Daniel 1. True it is that the mysterie of the resurrection was shadowed forth and yet darkely in the lawe for the translation of Henoch was an euident proofe thereof and our blessed Sauiour inferreth as much because the Lord is said in the Lawe to be the God of Abraham Izaak and Iacob he is not the God of the dead but of the liuing by which necessarie collection Christ prooueth the resurrection of the dead against the Sadduces Matth. 22. The Apostle also Hebr. 12. 13. sheweth that these mysteries were knowne to the Fathers because they confessed themselues to be strangers and pilgrimes in the earth for they that say such things declare plainely that they seeke a countrey 2. But these deepe mysteries were but obscurely opened in former times to the Israelites the reasons whereof the Hebrewes yeeld to be these two specially 1. because in Moses time when the lawe was giuen there were many which did not beleeue that God created the world and gouerned the same by his prouidence and if Moses had spoken vnto them of the higher misteries they in their weakenesse not being able to receiue such mysticall doctrines would haue reiected them as fables 2. beside then the people were fedde and allured with temporall promises for as yet they had hope of such things to enioy great externall happinesse in the land of Canaan But now when all hope of temporall blessings is cut off and that euen in the land of Canaan such troublesome times are foreshewed to come vpon them now it was verie seasonable to comfort them with the hope of eternall life H. Br. in Daniel Quest. 8 Of the coherence of this comfortable mention made of the resurrection with the former prophesie 1. Porphyrius and Polychronius continuing their interpretation of this prophesie concerning Antiochus by those that sleepe in the dust vnderstand such as fledde into the rockes and caues in
the one nor the other shall be raised vp before the generall resurrection and sent into the world to preach 2. by the turning of waters into blood is vnderstood the threatening of Gods iudgements for the contempt of the ministerie of the word 3. A third vncertaintie there is concerning the time of the preaching of these two witnesses Theodoret thinketh that Elias shall preach 45. dayes after that Antichrist is slaine and therefore it is said v. 12. blessed is he that shall come to the 1335. daies which is 45. daies more then the former summe of 1290. daies But Hyppolitus thinketh that Antichrist shall put to death Henoch and Elias after they haue preached 3. yeares and an halfe and that after their death Antichrist shall raigne 3. yeares and an halfe more Bellar. lib. 3. de Rom. Pont. thinketh that these two Prophets shall preach 3. yeares and an halfe that is 1260. daies a cap. 8. moneth before Antichrist is slaine who shall raigne a 1290. daies This vncertentie sheweth this to be but a Iewish fable and a meere imagination of the comming of Henoch and Elias in person in the ende of the world to preach 3. Controv. What manner of persecution shall be vnder Antichrist Pererius thus farre proceedeth well in describing the grieuous persecution which shall be vnder Antichrist that it shall not be onely corporall and externall in tormenting of the bodie but it shall be also spirituall in abolishing all exercise of religion he shall burne the bookes of the Scripture and burne the righteous together with those bookes he shall forbid the vse of the Sacraments and as Augustine saith there shall be great difficultie in baptizing of the infants of Christians lib. 20. de civitat Dei c. 8. the sacraments shall not publikely be administred but priuately All this is most true and euery one of these things hath thus come to passe vnder the tyrannie of Antichrist the true seruice of God was abolished and prayer in an vnknowne tongue brought into the Church they haue burned the Martyrs with bookes of Scripture and of godly prayers together as is set forth in the storie of the burning of Bucer and Fagius bones and one Hilliard at Cambridge the Christians children could be hardly baptized but after their superstitious manner as the historie of M. Haukes martyr sheweth But herein Pererius is deceiued he thinketh that Antichrist shall take away all images neither shall suffer any man to signe him with the signe of the crosse but shall abolish that signe out of euery place Contra. 1. It is certen that Antichrist rather shall set vp images and idols of siluer and gold as in the Revelation c. 9. 20. after the opening of the sixth and last trumpet saue one toward the ende of the world mention is made of those that worshipped idols of siluer and gold of brasse c. and had not repented now there are none knowne worshippers of such idols in these daies in these part of the world vnder the Romane Empire but the Papists 2. And Antichrist as he shall couer his hypocrisie with the name of Christ so he shall not abolish the signe of Christs crosse but still rather superstitiously abuse it robbing Christ indeede of his due honour and giuing him reuerence onely in outward shewes and signes as the Iewes clothed Christ in purple and did obeisance to him in mocking So that whether by the marke of the beast we vnderstand with Iunius the Popish chrysme which in confirmation is laid on with the signe of the crosse vpon forehead and hand or with Napier the crosses of all kinds superstitiously abused by the Romanists which are represented in the number of the beasts name expressed in these three Greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he pithily prooueth propos 31. or with D. Fulke S. Peters crosse-keyes which the Pope vseth as his ensigne to the which he forceth euery one to submit himselfe we shall finde that the Antichrist shall not abolish all such signes but abuse them rather to superstition and idolatrie 4. Controv. Of the certentie of election that none of the elect can finally fall away v. 1. In that the Angel here saith thy people shall be deliuered euery one that shall be found written in the booke it is euident that none there written shall perish and so consequently whosoeuer is not there written can not but perish the first our Sauiour affirmeth saying vnto his Apostles Luk. 10. 20. Reioyce for your names are written in heauen that is were so written as that they could neuer be blotted out in which sense the Prophet Dauid saith Psal. 119. 89. O Lord thy word remaineth for euer in heauen the other also is euident Apoc 20. 15. Whosoeuer was not found written in the booke of life was cast into the lake of fire But against this position of the certentie of Predestination these places of Scripture are obiected Exod. 32. 32 33. Moses saith vnto God if not rase me out of the booke which thou hast written and the Lord answeareth him that sinneth will I blot out of my booke likewise Psal. 69. 29. Let him be put out of the booke of the liuing and let him not be written with the righteous Apoc. 3. 5. He that ouercommeth c. I will neuer blot his name out of the booke of life Apoc. 23. 19. If any shall diminish of the words of the prophecie of this booke God shall take his part out of the booke of life Ans. 1. We refuse here the opinion of Ambros. Catharinus lib. de praedest that maketh two orders of those which shall come to euerlasting life one of such as are predestinate beeing excellent and worthie men an other of such as are not elected that is by the grace of God ordained to saluation yet through Gods mercie shall be saued But this opinion is contrarie to the Scriptures which testifie that whosoeuer is not written in the booke of life shall be cast into the lake of fire Apoc. 20. 15. 2. Thomas Aquin. here hath this distinction that some are saide to be written in the booke of life simpliciter simply such as are in deede predestinate according to the good purpose of God and these can neuer be blotted out others are written secundum quid after a sort in respect of their present iustice these may be blotted out And as these in respect of their present state may be saide to be written in the booke so the elect indeede may in respect likewise of their present state while they remaine in sinne be saide to be blotted out And therefore some thinke that the booke which was shewed vnto Ezekiel was written within and without in the inside were written onely those who should be saued on the backside they which are written onely there for a time Contra. 1. This distinction may well be admitted if some be saide to be written in the booke in respect of their owne opinion and outward appearance but none can be