the law in respect of Christ who fulfilled the law and it is not of the law in respect of vs because we fulfill not the law but of faith because we beleeue in him who hath fulfilled the law for vs. 2. Obiect If the obedience of the life of Christ be imputed vnto vs it seemeth then there was no cause why Christ should die for vs seeing we are made iust by his obedience Ans. 1. As by Adam both sinne entred and death by sinne so it was requisite that in both we should in the one be healed in the other helped by our blessed Mediâ—â—our so Iustin Martyr per conuersationem exactam evacuans lapsum per mortem indebitam debitam extinguens by his most exact conuersation he auoided mans fall and by his vndue death abolished our due death c. 2. seeing the perfect fulfilling of the law consisteth in the perfect loue of God and of man it was necessarie that Christ should die for therein he shewed his perfect loue vnto God his father in beeing obedient vnto him Ioh. 14. 31. It is that the world may know that I loue the Father as likewise his perfect loue of man as our Sauiour saith Ioh. 15. 13. Greater loue then this hath no man when any man bestoweth his life for his friends 3. Obiect The law bindeth either vnto obedience of the law or to the punishment not vnto both if then Christs obedience be imputed vnto vs the imputation of his satisfaction by his death would seeme to be superfluous Ans. 1. That proposition is not simply true that the law bindeth either vnto obedience of the law or to the punishment for the law doth not properly binde vnto punishment but that is added as a commination the rather to mooue vnto obedience of the commandement as when the Lord saide to Adam that in the day he did eate of the forbidden fruit he should die the death that commination was no part of the bond or obligation of the commandement but a conditionail commination if the other were not performed 2. We must distinguish betweene the state of mans integritie and his fall while man stood in his integritie he was onely bound vnto the obedience of the commandement but since his fall man both is subiect to the obedience of the law which is not giuen him in vaine and to the punishment because he can not fulfill the law 3. Againe of the reprobate and wicked God exacteth onely the punishment due vnto their disobedience but of his elect he requireth both the obedience of the law and the penaltie both which are performed in Christ he hath fulfilled for them the one and suffered the other ex Polan 4. Obiect If Christ hath fulfilled the law for vs and we are by his obedience made righteous then it would follow that no other obedience or holines of life should be required of vs. Ans. It followeth not Indeede that perfect and absolute obedience of Christ whereby he perfectly fulfilled the law is not exacted of vs for Christs obedience is ours by faith yet an imperfect obedience is required as a testimonie of our faith and signe of our thankfulnes vnto God Like as it followeth not because Christ died for vs the death of the bodie that therefore it is not necessarie that we should die the death of the bodie still remaineth euen in the children of God for it is appointed for men to die once Hebr. 9. 27. but death is neither now as a punishment or as a satisfaction for sinne but as a condition of their mortall nature and a passage vnto a better life After the same manner obedience is now required of the members of Christ but neither such an obedience as Christs was that is perfect absolute nor to the same ende to be meritorious or satisfactorie for sinne 5. Obiect How are we made iust by the obedience of Christ seeing that we in Christs death are together punished with him Ans. 1. We 〈◊〉 not actually made iust by Christs obedience but by the imputation thereof we are iustified and held as iust in the sight of God 2. It is not all one to say we are punished in Christ and Christ was punished for vs and in our stead this is warranted by the Scriptuâ—e as the Prophet saith Isa. 53. 6. God hath laid vpon him the sinne of vs all But the other can not be affirmed 〈◊〉 seeing in Christs death we haue remission of our sinnes we can not be said for the same sinnes to be punished in and with Christ whereof we haue remission in his death 6. Obiect Seeing Christ died to that ende that we should be iustified by his death as the Apostle saith 2. Cor. 5. 21. He made him sinne for vs that knew no sinne that we should be made the righteousnes of God in him how then is our righteousnes obtained by the obedience of his life Ans. 1. The obedience of Christ in his life and death can not be seuered for in perfect obedience is required constancie and perseuerance vnto the ende therefore the obedience of Christ in his death and suffering is a part of his integritie innocencie and righteousnes 2. Neither doth that place prooue that our righteousnes was purchased onely by Christs death but to make that a perfect and acceptable sacrifice the integritie of his life is required for in that he knew no sinne in himselfe but our sinnes were imputed vnto him as his righteousnes is vnto vs therein he was the vnspotted lambe and so was made for vs the sacrifice of atonement We see then that euen to make the sacrifice of his death acceptable the obedience and integritie of his life was requisite 7. Obiect How is Christs obedience made ours seeing he as a creature was subiect to the law and so was obedient thereunto for himselfe Ans. 1. It followeth not that because Christ as man was a creature that therefore he was for himselfe subiect to the law this is true of those which are creatures for themselues but Christ was not made a creature for himselfe he was not incarnate and made man for himselfe but for vs therefore not for himselfe but for vs was he subiect to the law 2. And further that Christ was not for himselfe bound and subiect to the law it may appeare by these arguments 1. to them onely the law was giuen whome the ends of the law concerne which are these before the fall of man the Law was giuen to these two ends to teach man the will of God and to containe and keepe him in obedience to the will of God After mans fall the law likewise hath two ends to teach man to know himselfe and to acknowledge his sinnes and to stirre him vp to seeke the remedie against the same But none of all these endes doe appertaine vnto Christ he needed not to be taught the will of God nor yet to haue any helpe to containe him in his obedience he had no sinnes to acknowledge
lesse for that were to take God out of the world as either he were carelesse thereof or impotent as not beeing able to guide it but leaueth it to chaunce But the Prophet sheweth that all creatures doe waite and depend vpon God Psal. 104. 27. 7. Doct. Of the mutable state of kingdomes Vers. 22. He taketh away kings he setteth vp kings c. The state then and condition of kings though it seeme to be least subiect to change of all other callings vnto men yet God the king of kings can turne and winde them at his pleasure the preacher saith that out of prison one commeth to raigne when he that is borne in his kingdome is made poore Thus Balthazar Cyrus Alexander Caesar Pompey soone lost both their kingdomes and liues Pere And as these auncient kings and kingdomes were soone ouerturned so it is still Anno 1523. Christierne king of Denmarke with Isabel his wife sister to Charles the fift was driuen out of his kingdome and realme and died in prison when he had liued 27. yeares in captiuitie Anno 1567. Iohn Duke of Saxonie was depriued of his dukedome and carried captiue to Maximilian the Emperour Anno 1568. Ericus king of Suetia the sonne of Gostavus was deposed from his kingdome and died in prison And as God pulleth downe kings so he setteth other vp Matthias Hunniades was taken out of prison to be a king So was Elizabeth our Late renouned Soueraigne succeeding her sister Marie Anno 1577. Ioannes king of Suecia was from the prison aduanced to be king Polan 8. Doct. A good King hath many carefull thoughts of his kingdome and commonwealth Vers. 29. O King when thou wast in thy bedde thoughts came into thy minde This great king euen in the night thought of his kingdome what should befall it after his dayes euen the care thereof made him he could not sleepe Bulling he was not addicted altogether to his ease and pleasure as Balthazar who the same night that the citie was taken gaue himselfe to eating and drinking Dan. 5. Like vnto this Nabuchadnezzar was the great king of Persia Assuerus who when he could not sleepe caused the Chronicles to be read vnto him Ester 6. 1. 9. Doct. Of the kingdome of Christ as he is God and as he is Mediatour God and man v. 44. The God of heauen shall set vp a kingdome The kingdome of Christ is either his naturall kingdome which he had from all beginning togither with the Father and the holy Ghost which is called the vniuersall kingdome whereby he ruleth in heauen and earth which kingdome as he assumed not so he shall neuer lay it downe There is also regnum donativum the kingdome which is giuen to him of his Father as he is Mediatour God and man whereof he speaketh Matth. 28. 18. All power is giuen vnto me is heauen and earth this is that speciall and particular kingdome which he exerciseth more specially in his Church in protecting and defending the same against all the enemies and aduersaries thereof This kingdome giuen vnto Christ is likewise considered two waies it is either the kingdome of grace whereby he guideth his Church in this world directing them vnto euerlasting saluation or the kingdome of glorie in the next life when he hath brought his Church and companie of the Elect vnto euerlasting saluation in heauen there to raigne for euer Polan 10. Doct. Daniels prophesie of Christs euerlasting kingdom containeth the whole summe of the Gospel v. 44. A kingdome which shall neuer be destroied c. This euerlasting kingdome of Christ resting not in his person alone but beeing communicated to all his members comprehendeth the whole summe of Euangelicall doctrine for the Elect cannot raigne for euer with Christ but death must first be destroyed and sinne the cause thereof the bodies also of the Saints must rise againe from death so then in this prophesie of Christs euer-during kingdome is included the faith of remission of sinnes of the conquest of death and of the resurrection Bulling Melancth 11. Doct. Of the certentie of our saluation v. 44. And it shall stand for euer As Christs kingdome is sure and cannot be shaken in himselfe so neither can it haue any alteration or change in his members Christus tam in se quam in suis membris citra vllum mutationis periculum dominatur Christ as well in himselfe as in his members doth rule without any feare or daunger of change Calv. for he hath made vs partakers of his kingdome by faith by which we stand for he by his grace is able to make vs stand of our selues by nature we are changeable euery moment but by the power and grace of God our state in Christ is certen and vnchangeable as S. Peter saith We are kept by the power of God through faith vnto saluation which is prepared to be shewed in the last time 1. Pet. 1. 5. 12. Doct. Religion ouerthroweth not the policie and forme of Commonwealths v. 48. He made him gouernour ouer the whole prouince of Babel Daniel beeing made a chiefe gouernour in Chaldea did no doubt iudge the people according to the lawes of the countrey which differed much from the politicall state of the Israelites by the which it is euident that necessarily euery countrey is not now tied to the iudicials and policie of Moses neither is religion an enemie to the forme of gouernment in Commonwealths beeing grounded vpon equitie Papp for the Apostle saith The powers that be are ordained of God Rom. 13. 1. wheresoeuer and howsoeuer the administration and gouernment beeing iust and equall 5. Places of controuersie 1. Controv. That the Scriptures should be extant in the vulgar and knowne tongue v. 4. Then spake the Chaldeans to the King in the Aramites language This tongue not much differing then from the Chalde was the knowne and vsuall language wherein they spake that they might be vnderstood of all Afterward the Greeke tongue was generally vsed and therefore Ptolome caused the Scriptures to be translated into the Greeke tongue and the Apostles writ the new Testament in the same language This euidently sheweth that the Scriptures should be set forth to the people of God in such a tongue as they know and vnderstand and hereupon Iustinian appointed that Bishops and other Ministers should vse such a tongue in the administration of baptisme and of the Lords Supper which was knowne and vnderstood of all The Romanists then are too blame which cause the Scriptures to be read publikely in an vnknowne tongue and though vpon better aduisement they haue thought good to set forth a vulgar translation of the Bible yet they allow not priuately euery one to vse it 2. Controv. That prayer must onely be made vnto God v. 18. That they should beseech the God of heauen God onely then must be praied vnto who is called the God of heauen because he is the creator thereof that is the seate and habitation of his glorie from thence he seeth
well vnto vs yet it would not follow that therefore we should pray vnto them Oecolampad see hereof Centâ—r 2. err 8. 4. Controv. That the Pope is not the distributer of kingdomes v. 22. Till thou know that the most high beareth rule ouer the kingdomes of the earth and giueth it to whomsoeuer he will This Soueraigne power belongeth vnto God to dispose of kings and kingdomes to pull downe and set vp then it is presumptuous arrogancie in the Pope to challenge vnto himselfe any such supereminent power ouer kings vnto whome he himselfe ought to be subiect according to S. Pauls rule Rom. 13. 1. See before chap. 2. controv 6. 5. Controv. Against satisfaction by workes v. 24. Breake off thy sinnes by righteousnesse The Latine interpreter readeth redeeme thy sinnes by righteousnes whereupon Pererius with other Romanists doe collect that workes of righteousnes and mercie doe satisfie for sinne and are auaileable ad expianda peccata venialia to expiate veniall sinnes And to that purpose he vrgeth that place Prov. 16. 6. By mercie and truth iniquitie shall be forgiuen Contra. 1. It is before sufficiently declared Quest. 30. that the true reading here is not redeeme but breake off thy sinnes 2. Though that other reading be retained the meaning onely is that he should redeeme and satisfie men whome he had wronged 3. And this had beene impossible for him to doe to make recompence to so many whome he had cruelly handled the space of 40. yeares 4. And if he would not make satisfaction vnto men much lesse vnto God 5. Wherefore in these words non exponitur modus redimendi peccata sed modus potius agendi the way of redeeming his sinne is not declared but the way rather of working such as becommeth those that are truly penitent first then his sinnes must be forgiuen by faith before he can bring forth the workes of repentance Iun. 6. Further as Nabuchadnezzer could not satisfie for his sinne no more can any man for our best works are imperfect our righteousnes is as a stained clout Isa. 6. 6. but that which must satisfie before God ought to be perfect and absolute it is therefore the most perfect righteousnes of Christ and none other that is able to satisfie Gods iustice for our sinnes 7. And concerning that place vrged out of the Proverbs either it may be vnderstood not of mercie which we shew which is called an actiue mercie but of mercie shewed vnto vs from God which is a passiue mercie by the which our iniquitie is forgiuen as Iunius prooueth by the words following by the feare of the Lord they depart from euill or els the meaning is by the works of mercie we are assured our sinnes are forgiuen vs Genevens as in the like sense our Sauiour saith Many sinnes are forgiuen her because shee loued much Luk. 7. 47. her great loue was not the cause but the signe rather and effect of the forgiuenes of her sinnes And so the Apostle saith 1. Ioh. 3. 14. We know that we are translated from death to life because we loue the brethren he saith not we are translated but we know we are But of the question against satisfaction by workes see more Synops. Papism Centur. 4. err 78. 6. Controv. Of the certentie of remission of sinnes v. 24. The Latine readeth It may be God will forgiue thee thy sinnes whereupon Pererius inferreth nemini liquido cognitam remissionem peccatorum that remission and forgiuenes of sinne is not certenly knowne vnto any Contra. 1. It is shewed before Quest. 31. that the word here vsed is not a particle of doubting but rather it serueth to exhort and stirre vp to haue further confidence in God and to take away carnall securitie 2. But that by faith we are vndoubtedly assured of the remission of sinne the Scripture euidently sheweth Rom. 5. 1. Beeing iustified by faith we are at peace with God but our conscience can not be setled or at peace vnles it be assured of Gods fauour in the remission of sinnes likewise Rom. 8. 16. The same spirit beareth witnesse to our spirit that we are the children of God but how can we be assured that they are the children of God if their sinnes be not forgiuen them See further hereof Centur. 4. err 56. 7. Controv. Which be the good workes of Christians v. 24. Breake off thy sinnes by righteousnes c. Here good workes are defended to be the workes of righteousnes and mercie Among the Romanists these are counted their good workes suscipere peregrinationes erigere statuam c. to vow and take in hand pilgrimages to set vp an image to found crosses Calvin But these are not the workes which God is pleased with those are the works acceptable vnto him not which mans curiositie hath inuented but such as God himselfe hath appointed for vs to walke in Eph. 1. 10. The hypocrites say Wherewith shall I come before the Lord c. will the Lord be pleased with thousands of rams or with ten thousand riuers of oyle c. But the Lord maketh answer what workes he requireth To doe iustly to loue mercie to humble thy selfe c. Mich. 6. 7. 8. Controv. That Gods prouidence is not onely a bare prescience or permission v. 32. According to his will he worketh in the armie of heauen c. Polanus hence refelleth that error of certaine Lutherans who affirme providentiam Dei nihil aliud esse nisi praescientiam that the prouidence of God is nothing els but a certain prescience formul concord fol. 249. for here it is euident that God is not a foreâ—eer but a doer that all things in heauen and earth fall out according to his will as Psal. 135. 6. Whatsoeuer pleased the Lord that did he in heauen and earth c. And Luther himselfe was of an other iudgement whose words are these Deus omnia infallibili voluntate praevidet proponit facit c. that God by his infallible â—ill doth foresee propound and doe all things c. Polan Calvin further vrgeth this place against those which make a distinction betweene the will of God and permission As though he suffered some things which he would not haue done which should argue impotencie and weaknes in God as though he should suffer some things against his will A voluntarie permission there is in God in leauing men vnto themselues and suffering things to worke according to their kind but an inuoluntarie permission there is not in God to suffer any thing which he would not haue done He suffereth sinne to be done though he will it not to be done yet it is his will it should be done because he knoweth how to make it serue vnto his glorie yet he is no way the author of sinne nor yet accessarie vnto it 9. Controv. Against the presumption of the Pope who would be without checke and controlement v. 32. None may say vnto him What doest thou This prerogatiue and priuiledge this great king giueth
then one should as well haue such dreames as an other for in the time of rest euery mans soule is free from the busines of the day 4. Porphyrius thinketh that the notions which are naturally in the soule which it brought with it into the bodie are the causes of dreames which notions shew more freely in the night then in the day But Christian religion acknowledgeth no such former notions or pre-existence of the soule before it came to the bodie for the Lord formeth the spirit of man within him Zachar. 12. 1. 5. Synesius maketh the phantasticall part of the soule to be the cause of dreames that as the representations of diuers things are raised in the phantasie so the soule thereupon conceiueth dreames and therefore Pythogoras going to bed vsed to fall asleepe with the sound of the harpe and so prepared himselfe to haue quiet and pleasant dreames But yet the cause appeareth not why such imaginations and representations should be raised vp in the phantasie the phantasie affecteth the soule but how commeth the phantasie to be so affected first 6. Hippocrates maketh two causes of dreames the diuine and supernaturall instinct which is infused of God and the naturall disposition of the bodie for as the humours are affected if there be emptines or fulnesse or any distemperature in the bodie the dreames are answerable But as these are the true causes of diuine and naturall dreames so of other dreames other causes must be found out Hippocrates then toucheth the true causes of some but not of all dreames 7. Gregorie maketh sixe causes of dreames 1. the fulnes or emptines of the bodie 2. the diuâ—ne cogitations 3. the illusion of Satan 4. the illusion of Satan and mans thoughts together 5. the diuine reuelation 6. the diuine instinct and humane thoughts concurring together But as Hippocrates alleadged not all the causes so Gregorie maketh more causes then he needeth as now shall be shewed 8. As then there are fowre sort of dreames as hath beene before declared Quest. 42. so there are fowre causes of the same 1. Naturall dreames proceede of naturall causes as cholerike men dreame of fire phlegmatike of water melancholike men of darknes and blacknes and any distempered humour or affected part of the bodie often raiseth a dreame agreeable as Galen reporteth of one that dreamed that one of his legges was made of stone and presently after he was taken with a palsie and nummenesse in that legge And Plinie writeth how P. Cornelius Ruffinus in his sleepe thought that he suddenly became blind and when he awaked he was blind in deede 2. Of humane dreames humane affaires are the cause which leaue a strong impression in the minde whereby such like dreames are engendred in the night as the thoughts were in the day so mariners dreame of the sea and fish husbandmen of the fields shepheards of their sheepe of this kind was Hannibals dreame who hauing now swallowed Italie in his desire as he transported his armies from Spaine thither he had a dreame wherein he saw a most hideous serpent destroying and deuouring all where he went this dreame was answerable to his desire and seemed to issue forth of his former thoughts 3. The third sort of dreames is Diabolicall which Satan casteth into mens mindes to seduce and deceiue them and of these the Deuill is the author who is the third generall cause of dreames for if some dreames were not caused by Satan why should the Lord condemne such dreamers of dreames which should goe about to seduce and deceiue the people Deut. 13. 1. Of this kinde may be thought Alexanders dreame to haue beene who comming to Ptolome the next king of Egypt after beeing sore wounded by a venemous dart and of that wound like to die fell asleepe by him and in his sleepe saw a serpent bringing a roote in his mouth shewing the place where it grew whereby Ptolome was healed These Sathanicall dreames are of two sorts for some of them doe prognosticate of things to come which Sathan can foretell two waies either by naturall causes he can foresee the euents or he doth foretell such things as he knoweth he is permitted of God to doe the other kind of Diabolicall dreames tendeth to the inciting and stirring vp of men to sinne as murder lust or other vngodlines 4. The fourth cause of dreames is God himselfe who by dreames and visions in the night diuersly instructeth men and teuealeth vnto them things to come ex Perer. Quest. 46. How Diabolicall and Diuine dreames may be discerned 1. Diabolicall dreames are discerned 1. by the matter if they be vnchast and vncleane dreames prouoking vnto any vice or impietie 2. by the ende if one shall haue a reuelation in a dreame of things to come whereof there is no profitable ende but onely the feeding of mens curiositie or the maintaining of superstition 3. by mens persons also a coniecture may be made as if vncleane and corrupt dreames be offered vnto godly and righteous men therein they are to suspect the craft of Satan that he goeth about to assault and tempt them 2. Concerning Diuine dreames they are two waies principally discerned by the excellencie of the matter as when things to come are reuealed the knowledge whereof onely belongeth vnto God or the Lord discouereth mans secret thoughts which he onely can descrie the other way is by the illumination of the minde when the Lord doth so euidently reueale himselfe vnto the soule and minde of man that he nothing doubteth of the author of those dreames but knoweth assuredly that the Lord spake vnto him in a dreame such were the dreames which Abraham Ioseph Daniel Paul had for like as naturally the soule hath light to discerne of the first notions and principles so the minde in this case is illuminate to acknowledge the diuine instinct 3. In diuers manners and to diuers purposes doth the Lord speake vnto men in dreames 1. sometime he terrifieth and feareth them as he staied Abimelek and Laban by fearefull dreames that they should doe no hurt the one to Abraham the other to Iaakob 2. sometime the Lord encourageth men by dreames to enterprise some great worke as he did Gedeon Iudg. 7. 9. 3. he admonisheth some by dreames what they should doe as Paul Act. 16. and Ioseph Matth. 1. 4. God instructeth by dreames concerning things to come as he did in Pharaohs and Nabuchadnezzers dreames 4. And as the endes and purposes are diuers why the Lord sendeth dreames so also the kinds are diuers 1. some diuine dreames are plaine and manifest and neede no interpretation such were the dreames of Ioseph of the starres and the sheaues 2. sometime God speaketh with them himselfe in their dreames as with Abimelech Gen. 20. sometime an Angel appeareth as to Ioseph Matth. 1. sometime a man as to Paul Act. 16. 3. sometime God sendeth dreames not expected or desired such were Pharaohs and Nebuchadnezzers dreames sometime they are first craued and
vaine is the defense of the Papists which alleadge that they doe not worship the image but as it hath relation to him that is represented thereby Poaln See further of this controversie Synops. Centur. 2. p. 402. 2. Controv. Whether images in Churches may be retained though they be not worshipped Like as they onely doe not worship God which doe pray vnto him and fall downe before him but they also which doe fight for him So they are not onely worshippers of images which doe bowe vnto them but they also which doe maintaine them and striue still to haue them retained In this place they are not said to worship the gods of siluer and gold but to praise them So they are praisers of images which thinke they may be retained as ornaments in their Churches for the verie making of such images for any religious vse is accursed before God and abominable and therefore defileth Gods house it can be no ornament vnto it As Deut. 27. 15. Cursed is the man that shall make any carued or molten image which is an abhomination to the Lord c. God did not onely forbid the Israelites to make them any such images but he commanded them to breake downe and deface the images of the Cananites Deut. 7. 5. they might with as good pretense haue kept them for ornaments as the Lutherans doe popish images in their Churches But as Augustine saith Deus istarum omnium superstitionum euersionem iussit permissit exhibuit God hath commanded permitted exhibited vnto Christians the subuersion and ouerthrowe of all such superstitions 3. Contro That no Protestants but Papists are the profaâ—ers of holy things v. 23. They haue brought the vessels of his house before thee Pererius taketh here occasion p. 399. to enueigh against protestants whom he falsly and contumeliously calleth heretikes quires sacras Iudiâ—rio contemptui habeant c. which doe contemne and make a mocke of holy things which they take away from sacred places and persons and put them to impure and wicked vses Contra. 1. We denie that Church vessels and implements taken from idolaters are sacred things they were neuer consecrate vnto God but to superstitious vses and therefore it can be no sacriledge to conuert such things to ciuill vses 2. If any haue abused such things notwithstanding to riot and excesse they are not to be excused 3. But the Papists are the profaners of holy things indeed they profane the Scriptures not suffering them to be read to the peoples vnderstanding and the Sacraments in polluting them with their owne inuentions they baptise bels and make an idol of bread in the Eucharist 4. the Church maintenance by tithes they first tooke away from the Churches and translated them to their Abbeys where their fatte bellied Monkes wasted and consumed them in riot as all the world knoweth 4. Controv. That there are no certaine periods of kingdomes Pappus here noteth that concerning the periods of kingdomes they are for the most part quingentorum annorum of fiue hundreth yeares or halfe so much as the Assyrian Empire continued 520. yeares from the going out of Israel are counted 480. yeares and thence to the captiuitie of Babylon 430. yeares from thence to the comming of Christ 490. yeares the kingdome of Athens from Cecrope to Codrus continued 490. yeares and so long the commonwealth of the Lacedemonians from Lycurgus to the ende and subuersion thereof Some kingdomes continued but halfe the time of this periode as the kingdome of Israel in Samaria 262. yeares the Persian Monarchie 230. the kings among the Romanes raigned 245. yeares Contra. 1. First they can define no certaine periode of kingdomes some will haue 500. yeares the periode some 700. some an 120. yeares and here before diuerse examples are alledged of vnlike continuance 2. The examples are impertinent the Assyrian Empire is held to haue continued aboue a 1000. yeares the state of the Iudges exceeded not 300. yeares the 490. yeares till the comming of the Messiah take not beginning from the captiuitie but from the reedifying of Ierusalem after the captiuitie as is euident Dan. 9. and in that time there were great alterations in the commonwealth of the Iewes 3. But many contrarie examples may be produced the Romane state after the kings were expelled vnder Consuls and Dictators eudured aboue 600. yeares The dominion of the Turkes hath borne sway a 1000. yeares the kingdome of France hath continued a 1200. yeares the state of Venice 800. And for short continuance the Monarchie of the Athenians exceeded not 50. yeares nor the Chalde Empire many aboue 70. This therefore is a vaine obseruation of any such certaine and definite periode of kingdomes 4. Further in that this Chaldean Monarchie was dissolued because of their iniquitie two other errors are met withall 1. of them which thinke that the alteration and change of kingdomes is ruled by the constellations and aspects of planets the Chaldeans were very expert in such contemplations who could foresee no such thing that their Monarchie was so neere vnto an ende 2. they are also here confuted which thinke there is a fatall destinie of kingdomes that by an ineuitable necessitie which dependeth vpon the connexion and concurrence of certaine secundarie causes commonwealths come vnto their fatall ende We see in this place that no such second causes here concurred but it was Gods decree and the writing of his owne hand which dissolued the Babylonian state for the iniquitie thereof 6. Morall obseruations 1. Observ. Of the dangerous sinne of drunkennesse v. 2. Whiles Balthazar tasted the wine c. The king beeing intoxicate here with wine casteth off all care of God and man he falleth to profanenesse and blasphemie such are the fruites of drunkennesse It made Noah discouer his nakednesse Lot to commit incest it caused Benhadad with his 30. kings to be ouercome of a fewe 1. king 20. And Simon the Macchabe beeing filled with good cheare was slaine at a banket Alexander the great killed more of his friends when he was drunke then he did enemies in battell Pythagoras therefore well said ebrietatem brenem esse in saniam that drunkennesse is a short kind of madnesse And Anacharsis his saying was primum poculum vini esse sanitatis alterum voluptatis tertium contumeliae the first cuppe of wine was for health the next for pleasure the third was raging and contumelious c. the Apostle therefore exhorteth be not drunke with wine wherein is excesse Ephes. 5. 18. yea he sheweth that drunkards shall not inherite the kingdome of God 2. Cor. 6. 10. what madnesse then is it for so short and a beastly pleasure to loose Gods inheritance at the least to put it in hazard 2. Observ. Against carnall securitie This Balthazar being so neere vnto his destruction gaue himselfe to banqueting and feasting to drinke and to be drunken So the wicked and vngodly many times are most secure when their iudgement is at hand according to that saying in the Prouerbs 16.
their conscience in religion and they call that heresie which is the truth and pietie And then when they obey not their wicked and impious decrees they accuse them as rebells to the Prince Thus are the seruants of God handled in Italy and Spaine so that there Omnia cum liceant non licet esse pium when all things else are lawfull it is not lawfull to be godly Polan 7. Controv. Of the vniust proceeding of the Romanists in their cruell inquisition condemning the Protestants their cause not beeing heard v. 16. As Daniel was presently brought and cast into the lyons denne it was sufficient to accuse him he hath no libertie giuen him to answer for himselfe Thus both vnder the Pagan Emperours of Rome were the Christians proceeded against beeing not suffred to come to their answer as appeareth in the Apologie of Iustinus and Athenagoras And this course the Spanish Inquisitors take in their cruell inquisitions against the Protestants to this day condemning them in corners and neuer bringing them to publike answer Polan 8. Controv. Of the practizing of Popes against Princes v. 21. O king liue for euer Daniel here prayeth for the life and prosperitie of the king who had vniustly persecuted him and commaunded him to be cast into the lyons denne And S. Paul exhorteth that supplications should be made for Kings who then were heathen and persecutors 1. Tim. 2. 2. So the Christians vsed to pray for the heathen Emperours wishing vnto them vitam prolixam imperium securum domum tutam exercitus fortes Setum fidelem a long life a quiet Empire a safe house strong armies a faithfull Senate a good people c. Tertull. in Apologet. c. 30. Contrarie hereto hath beene and yet is the practise of the Popes of Rome they pray not for Princes but rather seeke to make a prey of them They excommunicate princes such as fauour not their superstition and stirre vp their subiects to rebellion against them Gregor 2. and 3. Leo. 3. did excommunicate the Emperors Gregor 7. waged battell against Henrie the 4. he hired one to haue brained him with a stone in the Church but that the mischeife was preuented the beame beeing broken and the stone falling downe which drewe â—he murtherer to the ground after it Clemens the 5. practised to haue poisoned Henrie of Lucelburg the Emperour in a consecrated hoast Paschalis the 2. set Henrie the 5. against Henrie the 4. his father Adrianus stirred vp the Lombards against Frederike Barbarossa the Emperour and betraied him to the Sultane of Egypt Such were the practises of late also of that bloodie Sea against our late renowned Soueraigne as in the conspiracie of Ballard with his confederates and of Parrie incited by the counsell and gifts of the Cardinall of Coinie to muâ—ther our worthie Queene Elizabeth Polan And now since his maiestie came vnto the crowne first treacherous Watson with his adherents attempted against the kings Royall person and since that miscreant crue Catesbie Percie Digbe with their mates enterprised that monstrous attempt by gunpowder to haue blowen vp the parliament house and so at once to haue made hauocke of King Queene Prince nobles and the chiefe of the commons 9. Controv. Whether one is iust before God by an inherent iustice v. 22. My iustice was found out before him It followeth not hereupon because in this particular act Daniel was innocent before God that therefore by any righteousnesse in vs we are iustified before God the iustice whereby we are iustified with God is the righteousnesse of Christ imputed vnto vs by faith and is not inherent in vs as the Apostle saith that I may be found in him not hauing mine owne righteousnesse which is of the law but that which is through faith in Christ Philip. 3. 10. Beside this iustice which is vnto eternall life which is not inherent but imputed there is iustitia temporaria a temporarie iustice or righteousnesse which is our innocencie and holinesse which is called our Sanctification and this is inherent in vs the first is called iustitia personae the righteousnesse of the person which is iustified by faith in Christ the other is iustitia causae the righteousnesse of our cause See more of this question of inherent iustice Synops. Centur. err 56. 10. Controv. Whether Daniels innocencie were the meritorious cause of his deliuerance According to the reading of the vulgar Latine because my righteousnesse is found out before him hence this collection is made by the Romanists that Daniels innocencie was the cause of his deliuerance Contra. 1. The word is not well translated quia or quoniam because but rather propterea therefore as Iun. and Polan for so the words col kebel di may be translated and then the meaning is that this deliuerance of Daniel was onely a testimonie of his innocencie and to shewe the goodnesse of his cause 2. But if it be translated quia because it is not alwayes taken as a causall but as an illatiue particle a word onely of inference and consequence as cap. 2. 43. whereas thou sawest yron mixed with clay there the verie same words are vsed yet is it not there taken as a causall for the kings vision and dreame was no cause of the things to come which were reuealed vnto him so Psal. 25. 11. Dauid saith be mercifull vnto mine iniquitie for it is great the greatnesse of his sinne was not the cause of forgiuenesse this coniunction therefore alwaies sheweth not the cause 3. There is great difference betweene these two for ones innocencie to be found before God and for the same innocencie to merit for to merit is required that a man should doe some worke dignum compensatione worthie of compensation but innocencie is not mans worke it is Gods worke in man for if the innocencie and godnesse of the cause should deserue a temporal deliuerance then God should haue dealt vniustly with many martyrs which haue not beene temporally deliuered Polan 4. The cause then of Daniels deliuerance was indeede the faith of Daniel as it followeth v. 13. there was no hurt found vpon him because he beleeued in his God And so the Apostle testifieth Heb. 11. that Daniel by faith stopped the mouthes of lyons ex hac vera fide sequitur innocentia vitae and out of this faith proceeded his innocencie as a fruite thereof Osiand for otherwise without his faith though this cause had beene neuer so good it should not haue beene accepted 5. Here also we must distinguish betweene eternall deliuerance and temporall God deliuereth vs from euerlasting death not for any respect of any righteousnesse in vs but freely of his owne grace he respecteth vs in Christ but in particular deliuerances Deus potest respicere vniuscuiusque iustitiam God may respect euerie ones righteousnes not as it is theirs but as it is wrought in the by his spirit Cal. So then as Melancthon saith here are three things to be considered saith whereby we are acceptable vnto
world could not beare two kings Oecolamp 4. He is said also to cast him downe to the ground and stampe vpon him that is Alexander made none account of the Persian glorie and riches who at the instance of his concubine caused the most goodly pallace in the world at Persepolis to be set on fire Calvin Quest. 16. v. 8. Of the breaking of this great horne and of the death of Alexander Three things are worthie of obseruation in Alexanders death 1. the time 2. the causes 3. the manner of his death 1. When Alexander was at the greatest and was returned from the conquest of the Indians as of king Porus and Ambira and purposed to passe ouer into Greece and into the West parts he died in the way at Babylon where embassadours from all nations in the world expected him from Carthage and Africa Spaine France Sicilia Sardinia 2. The causes of this sudden iudgement which befell him may be thought to be the great vices which he fell into in the last three yeares of his raigne hauing in the former 8. yeares shewed himselfe an example of a good prince Theâ—e fowre great sinnes he was touched withall crueltie he killed diuerse of his friends in his drunkennesse which was another vice then he was giuen vnto lust and wantonnes his pride also was such that he would be worshipped as a God and made himselfe Iuppiter Ammons sonne for which cause he commaunded Calisthenes to be killed because he refused to worship him for these his great enormities the diuine iustice ouertooke him and iudged him 3. The manner of his death some thinke was by poison but the most agree that he died of a surfet he feasted at a Physitians house a Thessalian one of his friends and continued all the next day quaffing and drinking vnto midnight and thorough this distemperature he fell into a burning feuer and after fewe dayes died at Babylon and had no time to returne into his owne countrey thus write of him Iustinus Arrianus Curtius Plutarke Quest. 17. Of the fowre hornes which came vp in the stead of this great horne 1. These fowre hornes were fowre kingdomes into the which the Monarchie of Alexander was diuided in the East Seleucus Nicanor obtayned the kingdome of Babylon and Syria in the West Cassander and Antipater the kingdome of Macedonia in the North Antigonus held Asia minor in the South Ptolome obtained Egypt 2. the Rabbines doe not agree among themselues what these fowre hornes should be Some of them as R. Saadiah maketh these the fowre hornes one Romanus at Rome the second Alexander in Alexandria the third Arideus in Achaia the fourth Antiochus in Antiochia Ab. Ezra thinketh they be the fowre kingdomes of Rome Egypt the land of Israel Persia But both these opinions are euidently conuinced by the text for the Angel afterward interpreteth these fowre hornes to be fowre kingdomes which should stand vp of the nation of the Grecians v. 22. 3. Pererius also is deceiued who appointeth but three successors to Alexander Ptolome in Egypt Seleucus in Syria and Antigonus in Macedonia whereas he succeeded in Asia and Cassander after Antipater in Macedonia Quest. 18. When these fowre kingdomes did arise after the great horne was broken 1. The author of the historie of the Macchabees affirmeth that Alexander beeing sicke parted his kingdome among his seruants while he was yet aliue 1. Macchab. 1. 7. But this is contrarie to all other historiographers Iustinus Diodorus Curtius Arrianus Orosius Iosephus who all affirme that this was the cause of the long warre among Alexanders captaines after his death because he had appointed none to succeede him 2. Pererius to iustifie the Apochryphall storie of the Macchabees thus helpeth the matter that Alexander being at the point of death when he could not speake did resigne his ring vnto Perdiccas to whom the rest of the captaines at the perswasion of Aristonus did yeeld the chiefe dominion and so in that by his authoritie the fowre kingdomes were diuided to the rest it was in effect done by Alexander who had resigned the kingdome vnto Perdiccas while he liued But this agreeth not with the true historie for after Alexanders death not Perdiccas but Arideus the brother of Alexander succeeded and Perdiccas was but viceroy neither was there any peaceable diuision of the kingdom but after much contention and bloody warres wherein 15. of Alexanders captaines were slaine Polan 3. Some thinke that presently after Alexanders death the captaines made this distribution among themselues and diuided the kingdome into fowre parts gloss ordinar but that is not so for after Alexanders death Philippus Arideus succeeded and Perdiccas was protector or viceroy vntill Roxane Alexanders wife had brought forth Alexander his sonne and then Philistio was protector of the kingdome But Arideus was killed by Olympias Alexanders mother and Alexander his sonne with Roxane his mother and Hercules an other son of Alexanders with Barsanâ— his mother were killed by Cassander so immediately after Alexanders death this diuision could not be made 4. Wherefore the truth is that a long time after Alexanders death there was contention among Alexanders captaines for the kingdom Orosius saith 14. years And then these fowre captaines preuayling diuided the kingdome among them as is shewed in the former question And as Eusebius writeth the kingdome of Syria begunne the 11. yeare after the death of Alexander Quest. 19. Who was this little horne v. 9. 1. This little horne was Antiochus Epiphanes that is noble or famous Antiochus or rather as Polybius calleth him Epimanes the furious or madde Antiochus he came out of one of the fowre hornes namely of Seleucus Nicanor beeing the eight of that race which are thus reckoned Seleucus Nicanor Antiochus Soter Antiochus Theos Seleucus Callinicus Seleucus Ceraunus Antiochus Magnus Seleucus Philopator and then succeeded Antiochus Epiphanes brother to the said Seleucus and younger sonne to Antiochus the great 2. Hierome then is here deceiued who maketh this Antiochus the sonne of Seleucus Philopator beeing indeede his brother 3. He is called a little horne not in respect of other kingdoms then whom he was mightier but in these respectâ— 1. because he had no title to the kingdome at the first beeing the younger brother and Seleucus his elder brother had also an issue male Demetrius Polan 2. he was a long time an hostage at Rome and liued as a priuate man Perer. 3. he was of a seruile and flattering nature and had no princely qualitie and condition in him Quest. 20. Of the outrages committed by Antiochus Epiphanes signified by this little horne Three effects are described 1. his attempts against other nations 2. his violence against the people of God 3. his blasphemie and profanenesse against God himselfe 1. He attempted much against the South namely against Egypt vpon this occasion Ptolomeus Epiphanes married Cleopatra daughter vnto Antiochus the great sister vnto this Antiochus Epiphanes by whom he had Ptolome Philometor who being a child Antiochus tooke vpon
but the destruction by Adrianus was well nigh an 100. yeares after Christ spake those words 60. yeares after the first ruine of the citie by Titus it was therefore without the compasse of that generation Quest. 75. How long after the Messiah was slaine this destruction happened by Titus 1. Barbinel that ignorant and rayling Rabbine as M. Calvin reporteth his opinion saith there passed 200. yeares betweene the death of Christ and the destruction of Ierusalem by the Romanes But herein he sheweth his blind folly for vnto the second destruction by Adrian there were not from Christs death aboue an 104. yeares which happened in the 18. yeare of the raigne of the Emperour Adrian the first destruction was according to the saying of our Sauiour within the memorie of that generation then liuing 2. Lyranus and Paulus Burgens thinke that the citie was taken by the Romanes about 42. yeares after the death of Christ but it cannot be so much as shall afterward be shewed by the computation of the yeares of the Emperours Pintus also concurreth with Lyranus counting 38. yeares and an halfe from the ende of the halfe of the 70. weeke that is 3. yeares and an halfe which he reckoneth after Christs passion to the destruction of Ierusalem 3. But Iunius commeth more yeares too short then these doe ouershoote he maketh it but 36. yeares from the passion of Christ to the destruction of the citie annotat in 9. Dan. 4. Iosephus Scaliger holding that Christ suffered in the 35. yeare of his age whereas he commonly is held to haue suffered in the 33. yeare bringeth Christs passion nearer by two yeares to the destruction of the citie then the ordinarie account is and so he must make the time 38. yeares or thereabout from the death of Christ to the ruine of the citie 5. M. Lydyat bringeth Christs passion within 34. yeares of the finall ouerthrow and destruction of the citie by the Romanes for he setteth Christs passion in the yeare of the world 4040. or in the 22. yeare of Tiberius and the destruction of the citie in the 4074. yeare the reason of which alteration is for that he maketh the passion of Christ to haue beene 4. yeares later then vsuall namely in the 22. yeare of Tiberius whereas our blessed Sauiour is commonly held to haue suffered in the 18. yeare of Tiberius see this opinion examined before qu. 69. 6. But the iust time was 40. yeares as may be shewed by a threefold computation 1. by the distance of the Olympiads 2. by the yeares of the Emperours 3. by the yeares of the kings of Iudea the Herodians 1. Christ is held to haue suffered in the 4. yeare of the 202. Olympiad and the destruction of the citie fell into the 4. yeare of the 212. Olympiad which distance maketh iust 40. yeares Perer. Bulling 2. The yeares of the Emperours are thus counted Tiberius raigned in all 23. Christ then suffering in his 18. yeare there remained 5. yeares more then Caligula raigned 4. Claudius 14. Nero 14. Galba Otho Vitellius 1. Vespasian 2. these summes make 40. years Bulling But the precise and exact reckoning is this as Eusebius in his Chronicle setteth them downe All these yeares with the moneths and daies beeing summed together 18. years beeing diducted of Tiberius raigne will make 40. yeares and summe odde daies  yeares moneths daies Tiberius raigned 22 11 14 Caligula 3 10 18 Claudius 13 8 20 Nero 14   Galba  7 2 Otho  3 2 Vitellius  8 5 Vespasian 2   3. The third reckoning is by the yeares of the Herodians whose whole time from the beginning of the raigne of Herod the great to the ende of their gouernment at the destruction of Ierusalem was 103. yeares which is summed thus Herod the great raigned 37. yeares Archelaus 9. Herod the Tetrarch 24. Herod Agrippa 7. Agrippa the sonne of Agrippa 26. Oecolampad Now of this account 63. yeares must be cut off for the raigne of Herod in whose 30. complete and 31. begunne Christ was borne as is shewed before qu. 67. and for the yeares of our blessed Sauiours life who died in his 33. yeare and the remainder is 40. 7. Iulius Africanus exceedeth the rest in counting 43. yeares from the death of Christ which he placeth in the 15. yeare of Tiberius to the ruine of the citie but herein was his error he held that Christ died in his 30. or 31. yeare 76. Quest. Why mention is made of the destruction of Ierusalem here seeing it is without the compasse of the 70. weekes 1. One reason hereof is because Daniel was desirous to vnderstand what should befall his citie in time to come the Angel doth satisfie his full desire and as he had told him of the reedifying of the Temple and citie so he also foretelleth of the finall ende and dissolution of both 2. An other cause is that after the Angel had shewed him that the Messiah should be slaine then further that it might appeare what an hainous sinne this was the destruction of the citie is sore shewed to follow as a iust punishment for so great a wickednes Perer. so also Lyranus quia hoc factum fuit in poenam mortis Christi because this was done for a punishment because of the death of Christ it is immediatly mentioned though it fell not out within the 70. weekes Here then are two reasons shewed of the destruction of the citie the slaying of the Messiah and the vtter reiecting of him Polan 3. A third reason why mention is here made of this desolation is to make the Iewes inexcusable that seeing they haue found all this to be true by their wofull experience here foreshewed by the Angel that their citie is destroied vnto this day because of their treacherie against the Messiah their obstinate blindnes therein might appeare that yet continue enemies vnto the blessed Messiah and his holy Gospel Perer. 77. Quest. Of the meaning of those words v. 26. the ende thereof shall be with a flood and vnto the ende of the battell it shall be destroied c. 1. By this similitude of inundation three things are signified that it shall be casus repentinus ineluctabilis vniuersalis a sudden casualtie ineuitable and generall Iun. in comment like as a flood sweepeth all away before it and spareth nothing so none should be spared in this destruction 2. Thereby also is signified the perfect desolâ—tion that should be brought vpon the citie like as the ouerflowing of waters pulleth vp trees by the rootes and ouerthroweth the very foundations of houses so in this desolation the citie should be made euen with the ground and one stone should not be left vpon an other as our Sauiour foretold them Luk. 19. 44. Bullinger 3. Further like as in inundations and ouerflowings the waters still encrease and swell more and more so hereby is signified that calamitates magis magis increscebant their calamities should more and more encrease for
stay occasion is giuen to Daniel the more earnestly to pray that he might the more effectually be heard c. This indeede was the vse that Daniel made of this stay still continuing in prayer and not giuing ouer but this was not the cause which kept the Angel from comming 2. The ordinarie glosse addeth further that when Daniel beganne to pray the Angel tooke occasion and went into Gods presence pro re oraturus to pray for thee and this was that which occupied the Angel but the text is I am come for thy words he came forth as sent from God he did not goe to God neither needed Daniel the mediation of an Angel in his praiers he had a sufficient Mediatour beside euen Michael Christ Iesus the Prince of his Church 3. Pererius addeth further that this was an other cause of this stay that it might appeare what an hard thing Daniel entreaâ—ed for namely the deliuerance of the rest of the people which were yet in captiuitie not that it was an hard thing with God but in respect of the sinnes and ingratitude of the people which hindred this worke But these are mens coniectures the Angel afterward expresseth the very cause which is none of these alleadged 4. Osiander thus writeth that while the good Angel resisteth Sathan whome he vnderstandeth by the Prince of Persia aliquot dies in deliberationibus elabuntur certaine daies passe in deliberation But the Angels neede not any such time to consult and deliberate of their busines as men doe their counsell is alway readie without dâ—bating and their execution speedie without opposition 5. Oecoliampadius alleadgeth out of Chrysostome an other cause of this let to shew vnto the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he asked things which were not lawfull and forbidden that the people should returne which benefit they were vnworthie of But this petition of Daniel was grounded vpon Gods promise that the people should returne after 70. yeares captiuitie and therefore it was not vnlawfull 6. The Angel therefore sheweth whereabout he was hindred these 21. daies he was emplâ—ied in the affaires of Persia to stay the proceedings of them which had hindred the building of the Temple and intended to worke yet further mischiefe against the people of God and therein Daniel had his desire for from the first day that he praied forward the Angel was occupied in the defending and protecting of the Church Calvin 19. Quest. What it was that Daniel praied for and how he was heard 1. Some thinke that Daniel here praied for the returne of the people out of captiuitie which was graunted by Cyrus sed non sine magna disceptatione but not without great disceptation and opposition the Deuill interposing himselfe to hinder this busines But the people returned out of captiuitie two yeares before this in the first of Cyrus for which thing Daniel had prayed for before c. 9. Of this opinion seemeth also to haue beene the author of the interlinearie glosse Daniel praied vt captivus populus sub Dario relaxetur that the captiue people vnder Darius might be released he meaneth Darius the Mede that raigned with Cyrus by whome as Hugo Card noteth initum fuit consilium the counsell first was begunne for the peoples returne But this as I said was done two yeares before this prayer of Daniel 2. Lyranus thinketh that although this libertie were graunted by Cyrus yet because most of the Iewes were borne in the captiuitie which had continued from the first taking of the citie in Iehoiakims raigne 70. yeares from Iehoiachins carrying away 66. from Zedekiah 56. yeares they beeing in loue with Babylon where they had possessions and there were borne deferred their going two yeares and so Daniel feared ne totum hoc negotium de eorum reditu impediretur least that all this busines concerning their returne might be hindred c. But it is euident that the returne of the Iewes out of captiuitie was not so long put off for they according to Cyrus edict returned in the first yeare and in the second yeare the seuenth moneth they beganne to build the house of God Ezr. 3. 1. 3. Pintus thinketh that Daniels desire was to know what should become afterward of the Persian Monarchie and what should befall the people of God But though these things be afterward reuealed to Daniel c. 11. yet that was not it for the which Daniel was in heauines three weekes of daies The Lord graunteth more then he desired and reuealed vnto him things to come as c. 9. Daniel onely praied for the temporall deliuerance of the people but he is iustructed also by the Angel concerning the Messiah which should bring spirituall deliuerance and redemption 4. Pererius thinketh that Daniel prayed that the rest of the Iewes which remained yet behind might returne also into their countrey but Daniel was not heard in this for many of them beeing entangled with the pleasures of Babylon neuer returned 5. Wherefore Daniels praier was this rather that whereas the building of the Temple and Citie was hindred by Cambyses it would please God that the worke might goe forward and that the impediments might be remooued and the enemies of his Church preuented herein Daniel was heard for the present in the one that the malice of the aduersarie might be staied which was the cause of the Angels stay to bridle the enterprise of the king of Persia the other was in due time effected afterward when the Temple was reedified vnder Darius and afterward Ezra and Nehemiah were sent to set the citie in order and to finish the building of it And that this was Daniels request may be gathered by these two reasons 1. Daniel was heard concerning that matter for the which he was in griefe so many daies but that is shewed before to haue beene for the hindring of the building of the Lords house 2. that which deteined the Angel 21. daies was to shew the effect of Daniels prayer but the busines of Persia staied the Angel that the enemies of Gods people should not proceede in their malice therefore for that Daniel praied 20. Quest. Who is vnderstood to be the Prince of Persia. 1. Some doe thinke that this Prince of Persia was an euill angel and no other but Satan this was the opinion of Iulian the Apostata and some doe father it also vpon Hierome as Rupert lib. 9. de victor verb. Dei Thomas p. 1. qu. 113. Carthusian and Hieromes words seeme to import so much for he thinketh that this Prince of Persia was of those Princes whome S. Paul calleth princes of the world which crucified Christ 1. Cor. 2. 8. which are vnderstood to be the euill angels though indeede in that place S. Paul speaketh of the Princes and gouernours of the world which set themselues against Christ. But whether Hierome were or not of that opinion Cassianus euidently saith quem principem regni Persarum minime dubitandum est adversariam fuisse potestatem quae favebat genti
the strong citie and the armes of the South shall not resist stand H. nor his chosen people people of his chosen H. neither shall there be any strength to withstand 16 And in comming against him vnto him H. he shall doe as he list according to his will H. and none shall stand against him and he shall stand in the pleasant or excellent V. famous L. sebi S. but it is no proper name land and his hand shall finish consummation in his hand H. Pol. better then he shall consume it with his hand L.S.I.B.G. see qu. 26. in the end 17 Againe he shall set his face to enter with the power of the whole kingdome and he shall make equall peace with him L. V. and equitie he shall doe with him H. better then his confederates with him B.G. or he shall pretend right I. the same phrase signifieth before v. 6. to make peace and he shall giue him the daughter of women a virgin Fr. I. see qu. 27. to corrupt her I.S. that is craftily to vse her against her husband not to destroy her G.B.V. or it for the pronoune affix is of the feminine gender but shee shall not stand on his side nor be for him 18 After he shall turne his face vnto the Isles and shall take many but a Prince shall cause his reproach to cease to him that is shall make him leaue his reproaching not he shall cause to cease the Prince of his reproach L.S. for Prince is put in the accusatiue which should be in the nominatiue beside that he shall cause his owne shame to returne vpon himselfe he shall both cause him to leaue his reprochfull words and deedes and returne them on himselfe Some doe read thus he shall cause his shame to light vpon him beside that he shall cause his owne shame to turne vpon himselfe B.G. but here the same thing should be expressed twice 19 So he shall turne his face toward the forts of his owne land but he shall be ouerthrowne or stumble V.L.I. and fall and be no more found 20 Then shall stand vp in his place a raiser of taxes a sender forth of exacters H. that is to gather tribute not a vile person L. in the glorie of the kingdome not the glorie of the kingdome that is tribute V. the preposition in is better supplied G.B.I. nor vnworthie the glorie of the kingdome L. ad but after a few daies he shall be destroied neither in wrath not in battell 21 And in his place shall stand vp a vile person to whome they shall not giue the honour of the kingdome but he shall come in peaceably not secretly L. or with riches V. or abundance S. shalvah signifieth peace and obtaine the kingdome by flatteries 22 And the ouerflowing armes armes of the ouerflowing H. shall be ouerflowne before him the armes shall be ouerflowne with a flood or inundation A.B.G. but inundation is better referred to the former word armes they shall be ouerflowne by ouerflowing armes I. but armes is better put in the nominatiue see qu. 33. and shall be broken and also the Prince of the couenant 23 And after the league made consecration H. with him he shall worke deceitfully for he shall come vp and strengthen himselfe ouercome B.G. preuaile V. with a small people 24 He shall enter into the quiet and plentifull Prouince and he shall do that which his fathers haue not done nor his fathers fathers and he shall diuide among them the pray and the spoile and the substance yea and against the strong holds he shall forecast his deuises deuise his deuises H. euen for a time 25 Also he shall stirre vp his power and his courage heart H. against the king of the South with a great armie and the king of the South shall stirre himselfe to battell with a great and mightie armie but he shall not stand for they shall forecast deuises against him 26 Yea they that feede of the portion of his meate they that eate bread with him L. his domesticals V. shall destroy him and his armie shall ouerflow and many shall fall and be slaine 27 And both these kings hearts shall be to doe mischiefe they shall talke of deceit a lie II. at one table but it shall not prosper for yet the ende shall be at the time appointed the ende shall be put off to an other time L. 28 Then shall he returne into his land with great substance for his heart shall be against the holy couenant so shall he doe and returne to his owne land 29 At the time appointed he shall returne and come toward the South but it shall not be as at the first and at the last not the last shall not be as the first L.V.B.G. for he made more then two expeditions against Egypt see qu. 35. following 30 For the shippes of Chittim the shippes of the Romanes L. the Citians S. shippes of Cyprus V. see qu. 36. shall come they shall come in shippes of Chittim Pol. against him therefore he shall be sorie or grieued and returne and fret against the holy couenant and practise and doe H. for he shall returne hauing finished his busines he shall returne V. so shall he doe euen he shall returne B.G. but the distinction athnah at ghasah doe doth seuer it from the clause following and haue intelligence with B.G. or set his minde towards I. vnderstand towards H. not against L. shall vnderstand those c. S. but here the preposition ghal is not translated them that breake the holy couenant 31 And armes shall stand on his part and they shall pollute the Sanctuarie and strong hold I.V. better then the Sanctuarie of strength caeter see qu. 39. 2. and shall take away the daily sacrifice and shall set vp the abomination detestation I. Pol. bringing desolation making desolate H. the abominable desolation G.B. or abomination for desolation L. but the word is a participle and signifieth desolating or making desolate 32 And such as wickedly breake the couenant shall he cause to dissemble V. Pol. better then shall dissemble for the word is in hiphil which signifieth to cause to dissemble shall cause to sinne B.G. chanaph signifieth to dissemble to play the hypocrite by flatterie but the people that know their God shall preuaile and prosper B.G. shall lay hold and prosper H. A. shall doe couragiously V. Br. not they shall apprehend the people of God and prosper I. Pol. see qu. 40. 33 And they which vnderstand among the people shall instruct many yet they shall fall by the sword by fire by the flame H. by captiuitie and by spoile many daies 34 Now when they shall fall they shall be holpen with a little helpe but many shall cleaue vnto them fainedly 35 And some of them of vnderstanding shall fall to trie them and to purge and to make white till the time determined time of the end H. til the time be out G.B. for it is yet for an appointed time A. P. Pol.
Antichrist shall in deede sit in the true Church of God for he shall be an enemie to the Church of Christ but he shall sit in the visible Church so reputed and he shall style and title himselfe by the Church As he taketh vpon him to be Head of the Church and to be Christs Vicar in earth Melancth Papp Fulke annotat 2. Thess. 2. v. 4. He sitteth also in the temple of mens consciences taking vpon him to haue power to forgiue sinnes and to make lawes to binde the conscience Bulling 4. Some that hold the Turke to be Antichrist may by the Temple vnderstand those places where sometime was the Church of God but the Apostle speaketh of the Temple that shall then be so reputed and taken at the time of Antichrists sitting therein 17. Controv. Of the prosperitie and outward successe of Antichrist As it is here said of Antiochus that he shall doe what him list and againe that he shall prosper so the Romane Antichrist hath both so taught that he is to doe what he list and he hath practised and prospered accordingly For the first Nicolaus the Pope thus writeth to Michael the Emperor à seculari potestate nec ligari posse nec solvi Pontificum c. that the chiefe Bishop can neither be loosed nor bound of the secular power and then he inferreth how that Constantine the Emperor called the Pope God and so concludeth nec posse Deum ab homme iudicari manifestum est it is manifest that God is not to be iudged of man c. And these are their positions in their Canons that the Pope is without law and that he is to be iudged of none and if all the world should determine any thing against the Pope yet the sentence rather of the Pope must stand and seeing he hath all fulnesse of power no man is to say vnto him why doe you so for his will standeth for reason distinct 19. 17. quaest 4. nemini And as this is their doctrine that the Pope may doe what he list and no man is to checke or controll him so he hath mightily prospered in his wicked proceedings as Antiochus did for Emperors Kings and Princes haue furthered his enterprises learned men haue and doe desend his errors All kingdomes almost in the Christian world Vniuersities schollers haue applauded him So many Monasteries in diuers countries with their Monks and Fryers depended of him This is the prosperitie and externall happie successe which the Romanists doe boast of and Bellarmine among the rest maketh it a speciall note to know the true Church by but as Antiochus prosperous successe against Christs Church was no signe of Gods fauour toward him no more is it in the kingdome of Antichrist But I will here stay a while a little further yet to sift and examine this point 18. Controv. That externall happines is not a sure note of the Church Bellarmine making externall felicitie a note of the Church giueth these instances of the good successe of the Romanists in their battells 1. In the time of Innocentius the 3. the Catholikes in France with an armie of 8000. conquered an 100. thousand of the Albigenses Aemil. lib. 6. hist. Francor 2. Anno 1531. the Helvetian Papists had fiue conflicts with the Helvetian Protestants and still had the better 3. Charles the 5. ann 1547. obtained a miraculous victorie against the Protestant Princes in Germanie 4. In France and the low countries the Papists haue had many victories not without miracle and the Protestants seldome had the better 1. Ans. These instances produced by Bellarmine are false as shall now appeare in the particular examination of them 1. Mathias Parisiens reporteth farre otherwise of that battell writing that Lewes the French king died in the siege of Avenion and that his sonne hauing the leading of a great armie against the Albigenses was ouercome ab exiguis copijs of a few small bands And this is like to be the truer report for it seemeth not probable that the persecuted Church of the Albigenses could set forth such an huge armie 2. The Popish Helvetians had not so many battells with the Protestants there was but one battell and a skirmish the Popish sort had the better hauing the aduantage of the higher ground neither was it such a great victorie for they were glad to aske peace and to compound the matter vpon equall conditions 3. It was no miracle for Charles the 5. to preuaile in that battell setting vpon Duke Fredericke on a sudden and some of his confederates hauing forsaken him neither did the Emperor long enioy that victorie for he was not long after by Mauritius who ayded him against Duke Frederike chased out of Germanie for the wrongs offered vnto Philip the Lantgraue and neuer after that returned he into Germanie againe 4. Of the successe of the battells in France and low Germanie they haue no cause to brag Henrie the 4. â—ow king of France and Navarre when he professed and maintained the Gospel was alwaies superiour in battell and how the warres haue prospered on the Protestants sides in the low countries no man is ignorant So that if the goodnes of the cause is to be esteemed by the good successe if they had no other arguments to defend themselues this might plead for them that God hath aboue these 30. yeares vpheld that small countrey miraculously against all the power of Spaine But they haue diuers reasons besides which may iustifie their warres against the king of Spaine 1. The breaking of their priuiledges by the Duke of Albanie 2. the vnreasonable exacting of tribute vpon things which were sold 3. the vniust execution of diuers both noble and others 4. the setting of garrisons of strangers in their cities 5. the building of castles and sconces 6. the constituting of Iudges of the Spanyards and not of their owne countrey 7. the generall restraining of their libertie Polan p. 1070. 8. beside the bringing in among them of a strange religion 2. Now that outward prosperitie is not a signe of Gods fauour or a marke whereby to discerne the Church it is euident by the example of Antiochus here who mightily prospered in his wicked attempts against the people of God So also Nebuchadnezzer preuailed against Ierusalem and destroied the very Temple All the tribes of Israel beeing assembled together against the children of Beniamin hauing the better cause yet were twice ouercome Iudg. 20. God then in suffering his Church to be for a time afflicted and oppressed doth not thereby testifie his fauour toward their oppressors but doth rather shew his wrath against his owne people for their sinnes which was the cause that Antiochus prospered whome the Lord vsed as his scourge as it is here saide till wrath be accomplished that is Gods wrath kindled against his people And the same is one of the reasons why the Lord shall suffer Antichrist to rage in the world whereof more shall be here inserted in the next
of the dust of the earth out of the which the Lord shall raise our bodies againe Bulling Secondly in that both good and bad are raised 1. we must consider that all are raised both the one and the other by the power of Christ in common but the righteous are raised vnto life by the peculiar operation of Christ as he is the head of the faithfull 2. the wicked also shall be awaked vp vnto a kind of life for they shall neuer die but liue in continuall torment but eternall life is to be considered two wayes simply and essentially in respect of the creature it selfe as it liueth by the power of the creator so the wicked shall liue and in respect of the habite and affection which the creature hath vnto God the author of life and so the faithfull onely shall liue for euer So euerlasting death is not so called essentially which consisteth in the finall dissolution of humane nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitually and respectiuely because though they liue they haue no communion with the life of grace Iun. in commentar 3. they shall awake to shame and contempt not as the vulgar Latine that they may see alwaies for the word is deraon which signifieth contempt loathsomenesse as it is taken Isay. 66. 24. they shall goe forth and looke vpon the carkases of those which haue transgressed c. and they shall be an abhorring to all flesh like as a stinking carkase is abhorred of all so the wicked then shall be an abomination to God to Angels and men Quest. 11. Of the great glorie which shall be giuen vnto those which instruct others to saluation v. 3. v. 3. They that cause others to vnderstand that is teach others shall shine as the brightnesse of the firmament and they that iustifie many shall shine as the starres These words are diuersely expounded whereas here a reward is promised and they are described also to whom this reward shall be giuen 1. Some doe make the first and the second clause all one in sense but set forth with varietie of words as Pererius thinketh that both the same excellencie of glorie is set forth by the brightnesse of the heauens and of the starres and they are the same which first are said to be wise and vnderstanding and afterward to iustifie many But it is not like that in this prophetiall narration beeing so concise and compendious there should be such a multiplying of words without insinuation of some further sense 2. An other sort doe make a difference both in the reward and in them which shall obtaine it and here 1. by the wise hearted or vnderstanding Carthusianus thinketh to be meant those onely which are sanctified by the spirit of grace neither hauing gifts nor calling to teach others and they onely shall be like the brightnesse of the firmament but they which iustifie others by their doctrine and bring them vnto Christ shall shine as the starres which are the brighter parts of the firmament this sense also followe Osiander and Pappus that doe conclude from hence the diuerse degrees of glorie in the kingdome of heauen 2. Some contrariwise by the first vnderstand those which are teachers of others by the second those that are onely righteous in themselues so Lyranus and the interlinearie glosse before them Theodoret following the Septuag who read and many iust whereas it is in the originall matzedike harabbim iustifying many and these make the brightnesse of the firmament a greater degree of glorie then the light of the starres 3. Some doe distinguish here the persons which shall be rewarded but take the similitude expressing the reward the bright heauens and the starres to expresse the same thing the great glorie of the next life the righteous are likened for their great glorie vnto the cleare azure skie in the day and to the bright shining starres in the night But here also 1. Some by the first vnderstand such as teach and instruct others as preachers and ministers by the other that iustifie such as by discipline and good order are the meanes of the saluation of others as godly magistrates Parents Schoole-masters Bullinger 2. some by the first doe vnderstand the faithfull by the second ministers and teachers Calv. Genevens 4. Some distinguish not the persons but diuerse parts of their office for they are said to teach or cause others to vnderstand for the word is maschill in hiphil which signifieth to cause to vnderstand in respect of the administration of their office in setting forth the truth and making them to vnderstand it and they are said to iustifie others in regard of the worke and effect because by their ministerie faith is wrought in them whereby they are iustified Iun. in commentar 5. But Polanus doth more fitly apply this text vnto martyrs for to their consolation this is specially ministred that should suffer in those troublesome times vnder Antiochus And them he maketh of two sorts some that by the constant confession of the truth and suffering for the same therein by their example did teach others and some beside their constant suffering had by their godly instructions also edified many and this commeth neerest vnto the true sense because as is said this consolation is specially intended for the comfort of the holy martyrs Now further although in this verse the diuerse degrees of glorie are not described yet in comparing it with the former verse the diuersitie is expressed for all the faithfull and righteous as is before said shall rise vnto life but among these faithfull these holy teachers and instructors of others shall shine as the cleare heauens and as the bright stars Quest. 12. How the faithfull teachers are said to iustifie others That this may be the better vnderstood we must consider the causes of our iustification which are these 1. the efficient and principall cause is God himselfe Rom. 8. 33. it is God that iustifieth who shall condemne and the moouing cause was onely the mercie and loue of God toward vs 1. Iohn 4. 10. herein is loue not that we loued God but he loued vs. 2. The materiall and meritorious cause is the perfect obedience of Christ which was either actiue or passiue actiue either the originall and natiue righteousnesse of Christ who knewe no sinne he was without all spot or his actuall obedience through his life in keeping the whole lawe and the commandements of God for vs so that which was impossible to the lawe in vs was fulfilled in Christ as the Apostle sheweth Rom. 8. 2. his passiue obedience was in suffring the most ignominious death of the crosse for vs Philip. 2. 8. he became obedient vnto death euen the death of the crosse and so did beare the curse of the law which was due vnto vs Galat. 3. 13. 3. The instrumentall cause on Gods behalfe is the preaching of the Gospell whereby faith is wrought in vs for faith commeth by hearing Rom. 10. 17. on our behalfe the