instrument of our iustification is faith whereby we apprehend the righteousnesse of Christ. 4. The ministring and vnder working or helping causes are the teachers and preachers who are as ministeriall causes of our iustification in setting forth the gospel of Christ and declaring the way vnto saluation in which respect they are said to iustifie And in this sense also they are said to saue others as S. Paul thus writeth to Timothie 1. epist. c. 4. 16. take heede vnto thy selfe and vnto doctrine c. for in doing this thou shalt saue thy selfe and them that heare thee so also S. Iames saith 5. 20. he that conuerteth a sinner shall saue a soule from death c. Quest. 13. Why Daniel is commanded to seale the booke and what is the meaning thereof 1. Some giue this sense praecepit vt involuat sermones signet librum vt legant plurimi he biddeth that he should fould vp this prophesie in darke speech and signe the booke that many may read it and seeke the truth of the historie Hierome But not onely the speach is folded vp but the booke was also kept secret because if it had come to the hands of the prophane sort they would haue made a scorne of it 2. Seale it vp as a perfect and absolute prophesie cui nihil sit amplius adijciendum to the which nothing is to be added Bullinger But S. Iohn is bid that he should not seale vp the prophesie of the Reuelation c. 22. 10. and yet it was perfect nothing was to be added thereto v. 18. 19. this then is not the meaning 3. Some say he is bid to seale it vp because it should not be accomplished till toward the ende of the world and till this prophesie beganne to take effect it should not be vnderstood Pap. But this prophesie was fulfilled before the first comming of Christ it was not therefore sealed vp to that ende 4. Wherefore by sealing vp the booke of this prophesie 1. it is insinuated that he should commit it to writing consigna librum make a booke 2. efferas aenigmatice he must set forth this prophesie in obscure tearmes and words Vatab. As Daniel vseth many strange words and phrases in this prophesie as c. 8. 3. Palmonâ— c. 11. 38. Mauzzim v. 45. aphadno M. Brought 3. maneat apud te instar theasauri let it remaine and lay it vp with thee as a treasure though others make small account of it yet doe thou keepe it as a treasure for the Church in time to come Calvin 4. seale it vp impart it not generally to all ne si in manibus prostaret omnium ludibrio esset least if it should come to euerie ones hands it might be made but a laughing game by the prophane and wicked Iun. in commentar so also Lyranus divina secreta non sunt omnibus reuelanda the diuine secrets must not be reuealed vnto all As our Blessed Sauiour faith Matth. 7. giue not that which is holy vnto dogges so our Sauiour spake vnto others in parables but vnto his disciples he expounded them apart as here these mysteries are reuealed vnto Daniel though they must be as a sealed book vnto others And hereof two reasons may be yeelded vt maligni non habeant materiam deridendi studiosi materiam se exercendi that both the euill and malicious should haue no matter to laugh at and the studious might haue matter wherein to exercise themselues 5. And further the sealing vp sheweth that there were many yeares yet to come before this prophesie should be fulfilled for it was 300. yeares from this time vnto Antiochus and for the same reason Iohn is bid not to seale vp that prophesie because some part thereof was presently to take place Apocal. 22. 10. see before c. 8. quest 36. Quest. 14. Vntill the time defined or appointed v. 4. what time this was here limited 1. Some vnderstand the ende of the world when these things should be fulfilled Bulling Osiand and so Pagnin readeth vsque ad tempus finis vnto the time of the ende But it hath beene shewed before that this prophesie contained in the 11. chapter was fulfilled in the dayes of Antiochus and much of it before 2. Some vnderstand the time of Christs comming who opened the seales of the booke Apocal. 5. and reuealed the mysteries which were hid before whereof this was a signe that in his passion the vaile of the Temple was rent Christ tooke away the vaile and the couering which hid from vs the mysteries and high things of God so Theodoret Pintus Pererius But in this sense Christ opened not onely the secrets of this prophesie but of all other in the old Testament 3. he meaneth then the time which was appointed of God when this prophesie should be fulfilled as Calvin Deus probabit ipso euentu se non frustra locutum c. God shall prooue by the euent that he hath not foreshewed these things in vaine est hic terminus non vnus sed multiplex and this tearme was not one but diuerse as the prophesies of this booke are diuerse and so were to haue their diuerse times of fulfilling Iun. So in the time of the Macchabees when diuerse of these things were fulfilled the Iewes did then beginne to looke into this prophesie as the storie of the Macchabees sheweth M. Br. And at the comming of Christ there was great expectation of the fulfilling of that prophesie Dan. 9. Quest. 15. Of these words many shall runne thorough and knowledge shall be encreased 1. Bullinger thus interpreteth that toward the end of the world men shall runne to and fro beeing certaine of nothing but distracted in opinion varijs se adiungent sectis they shall ioyne themselues vnto diuerse sects but the last words knowledge shall be multiplied are against this sense for where such vncertaintie is there knowledge cannot be encreased 2. Some reade thus oberrabunt multi many shall goe to and fro to get knowledge Vat. Genevens B. but knowledge is not had by wandring from place to place that sheweth rather ignorance Amos. 8. 12. 3. Some expound thus many shall runne thorough this booke and they shall diuersely expound it Lyran. gloss Hugo because the Scripture admitteth diuerse senses Perer. But thus opinions are multiplied not knowledge 4. Hierome well by running thorough vnderstandeth the diligent perusing of this book that though now it were not regarded yet many in time to come should giue their minde vnto it so also Iun. Polan and so M. Calvin expoundeth the word shuth investigabunt they shall search multi se ad scripta tua legenda conferent many shall settle themselues to read thy writings Osiand And withall here is signified that Deus sibi multos discipulos colliget God shall raise vp vnto him many disciples Calvin So that in the great persecution vnder Antiochus many shall be found faithfull who shall cleaue vnto this prophesie Polanus 16. Quest. What two they were whome Daniel saw
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
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
death and a willing resolution to suffer it all these three here concurred the cause was for the maintenance of Gods glorie the danger of death was present and without Gods miraculous deliuerance ineuitable and their resolution was constant to die This testimonie Cyprian giueth of these martyrs and of Daniel who escaped the lyons In confessoribus Christi dilata martyria non meritum confessionis minuunt sed magnalia diuinae protectionis ostendunt c. in the confessors of Christ the deferring of their martyrdome doth not diminish the worthinesse of their confession but setteth forth the greatnesse of the diuine protection c. 2. So as Thomas distinguisheth them there are three kinde of Martyrs 1. they which are so onely in feruent desire 2. such as are in the present perill of death which they cannot escape without the miraculous deliuerance of God 3. they which are offred vnto death and doe suffer it 3. Bernard also maketh three kinds of martyrdome some are voluntate martyres non opere martyrs in will and not in act as Iohn the Apostle some opere non voluntate in act though not in the will and purpose as those innocents which were put to death for Christ some are both opere voluntate martyrs both in will and worke as the holy Apostles all saue Iohn Quest. 32. Whether all those are to be held Martyrs which die constantly and couragiously 1. They which shewe a kind of fortitude and courage in enduring of torments their cause beeing not good are not held to be martyrs as the Anabaptistes shewe themselues verie resolute in suffering for their wicked heresie and sect Balthasar Gerardus the Burgundian which slewe the prince of Orenge Ann. 1584. the 30. of Iune endured very grieuous torments but it was pertinacie in him rather then patience a stupiditie of sense not a soliditie of faith a wretchlesse desperation not a confident resolution Augustine saith well ibierat Christus vbi latrones similis causa sed dissimilis poena Christ was in the same place where the theeues were the cause was like but the punishment vnlike therefore S. Peter discerning the cause wheresore one should suffer saith let none of you suffer as a murtherer or as a thiefe c. 1. Pet. 4. 15. 2. They which haue a good cause may faile also in the manner as if they doe procure their owne death and lay violent hands vpon themselues when any are vrged mala facere vel mala pati to doe euill or to suffer euill they must rather choose to suffer euill and to yeeld themselues into the hands of their enemies as those three men did but they which kill themselues are now doers of euill and not sufferers the deuill tempted Christ to cast himselfe downe from the pinacle but he resisted him all such motions then tending to voluntarie death are diabolicall Augustine hereof thus writeth When Iob was striken with botches from the head to the foote vtique hoc vestrum compendium habuit in promptu c. he might haue vsed this compendious way if he would c. Quest. 33. VVhy it pleaseth not God alwaies to deliuer his seruants out of danger as he did these and at this time Rupertus mooueth the like question why the Lord did not as well defend his Temple from the fire as the bodies of his seruants here 1. If God should doe so ordinarily then the miracle should not seeme so great not the power and glorie of God so much thereby aduanced 2. It is in God hand and in his choice whether to deliuer his Saints from temporall daunger or to translate them to immortalitie he best knoweth what is fit for euery one 3. God doth send temporall deliuerance to such instruments as he purposeth still to vse in his seruice as these three were deliuered because they were speciall meanes to set forth Gods glorie among the Chaldeans but when any hath finished their course and accomplished that seruice for the which they were sent then the Lord thinketh best to receiue them into his kingdome as Peter was deliuered out of prison by the Angel Act. 12. because the Lord was yet to vse him in his seruice but afterward when he had finished his course the Lord suffered the persecutors to depriue him of his temporall life Polan 4. Further it must be here considered that there are two kinds of deliuering the seruants of God there is occulta liberatio manifesta a secret deliuerance and a manifest the secret deliuerance concerneth their soules whom the Lord translateth to glorie wherein the Lord sheweth two great workes both in giuing them strength by their patience to tryumph ouer the crueltie of their persecutors and in bringing them vnto glorie And the Lords power is no lesse seene intheir patience then if he had temporally deliuered them as Rupertus speaking of the holy Martyrdome of Laurentius who was broyled vpon a gridyron saith gloriosius in eo triumphauit quam si excussisset carbones the Lord did more gloriously tryumph in him then if he had put out the coales The other kind of deliuerance is notorious and manifest which is seene in the safetie of their bodies as these three were now deliuered out of the fire which kind of deliuerance God sometime sendeth for the confirmation of his Saints and for the confusion of the wicked Polan Quest. 34. vers 25. In what sense the king saith that the fourth was like the sonne of God 1. Some thinke that the king imagined that the fourth was like the sonne of God that is was one of the inferiour or second sort of gods for the Gentiles thought that the gods begat children of women as Iupiter had Hercules and Apollo and these were called semidei halfe gods this opinion is mentioned by Dyonis Carthusian and so Osiander saith that the king thought that the gods had sent quendam ex minoribus dijs some one of the lesse or inferiour gods But this sperstitious and impious conceit of their halfe gods was afterward taken vp by the Greekes it was not at this time currant among the Babylonians whose chiefe God Bel was and next to him they adored and worshipped the Sunne and the starres 2. Some doe indeede take this to be vnderstood of an Angel as Hierome Angeli filij Dei nuncupantur the Angels are called the sonnes of God as Iob 1. 6. and psal 89. 7. so also Calv. Perer. Polan and their reason is because the king afterward saith that God had sent his Angel v. 28. But 1. it is not vnvsuall in Scripture for the sonne of God to be called an Angel as Malach. 3. 1. the Angel of the couenant 2. and though this phrase be vsed in Scripture to call the Angels the sonnes of God yet it may be doubted whether the Gentiles vsed so to speake 3. And though the king might take him to be an Angel yet the question is whether he were an Angel or indeede the
praise taken from three properties and adjuncts of Gods workes the veritie and truth iustice and equitie and the power and omnipotence in these words Whose workes are all truth and his waies iudgement and those that walke in pride he is able to abase v. 34. 43. Quest. That God onely is without checke and not to be controlled in his workes v. 32. None can stay his hand nor say vnto him What doest thou 1. They which profanely obiect that God sheweth himselfe as a Tyrant doing what he list his will standing for law may easily be answered that this proposition they whose wills onely stand for law are Tyrants is true onely among men it concerneth not God and the reason of this difference is God is a law to himselfe quia voluntas eius est perfectissima iustitia because his will is most perfect iustice Calvin he can will nothing but that which is holy and iust So is it not with man whose will is corrupt and peruerse and therefore it had neede of a rule and law to guide it 2. It is a question among the Ciuilians whether the Prince haue not an absolute power in his kingdome statuendi omnia pro suo arbitratu c. to appoint all things according to his will and so they would haue the Prince to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without checke and controlment of this opinion are Bartolus and his followers others doe hold that euen the Emperours themselues are bound vnto their lawes for they doe thus professe digna vox est maiestate regnantis legibus alligatum sâ— principem profiteri adeo de authoritate iuris nostra pendet authoritas it is a voice worthie the maiestie of him which ruleth for the Prince to professe himselfe bound vnto the lawes in so much that our authoritie dependeth of the authoritie of the law c. Polan 3. But thus may these opinions be reconciled that though Princes are both bound by oath in some kingdomes to keepe the lawes and customes of the countrey and in policie also doe subiect themselues to their owne lawes for the example of others and beyond all these they are tied by a straiter bond of Gods word yet they are without checke of their subiects their doings are not of euery one to be called in question as the Preacher saith c. 8. 4. Where the word of the King is there is power and who shall say vnto him what doest thou where Princes hold immediatly their kingdoms of God there they are only to giue account vnto God But God is not to giue account vnto any and therefore of him onely simply and absolutely it is true that none can say What doest thou both because of his perfect iustice that none can finde fault with his workes and his absolute power that he is not subiect to the checke of any 44. Quest. Whether Nebuchadnezzer were saued 1. It may be obiected that he was not out of that place Isa. 14. 14. Thou shalt be brought downe to hell to the sides of the pit which beeing spoken of Nebuchadnezzer sheweth his euerlasting destruction in hell and the rather because in him is set forth and described the fall of Lucifer who with the rest of the reprobate angels were cast downe to hell Answ. 1. Though it be admitted and graunted that Nebuchadnezzer herein were a type of Lucifer yet it is not necessarie that all things which are expressed in such typicall predictions should agree vnto the type for some things are so spoken that they may fitly agree both vnto the type and figure and to the thing prefigured some vnto the signe onely some vnto the thing prefigured onely as in the 2. Psalme where Dauid is a type of Christ the 2. verse The kings of the earth band themselues c. agreeth vnto both and v. 6. I haue set my king vpon Zion but these words v. 7. Thou art my Sonne this day haue I begotten thee can onely be applied vnto Christ So in this place this casting downe to hell may be vnderstood onely of Lucifer here prefigured Perer. but there are better answers then this 2. As this commination against the King of Babylon is conditionally vnderstood that vnlesse he repenâ—ed he should be cast downe to hell 3. As it may be an allegoricall speech shewing his great abasement as that other is I will ascend aboue the height of the cloudes 4. But yet it may be further and better answered that it is not necessarie to vnderstand this prophecie of Nebuchadnezzer but rather it was performed in Balthazar for the Prophet prophesieth also together of the destruction of Babylon which continued many yeares after the death of Nebuchadnezzer 5. And lastly the word translated hell signifieth also the graue and so better interpreted here because there is mention made of the pit 2. Wherefore the more probable and certen opinion is that Nebuchadnezzer in the end was saued as may appeare by these reasons 1. Iosephus saith that Nebuchadnezzer all his life long after this did acknowledge God and gaue praise and glorie vnto him 2. Dorotheus in Synops. and Epiphanius inferre as much vpon his afflictions that God therefore chastened him because he would not haue him perish 3. Augustine sheweth as much by the diuers end of Pharaoh and Nabuchadnezzer that he was hardened in his sinne and so giuen ouer to destruction the other was humbled vnder Gods hand and so saued 4. Theodoret likewise moouing the question why the Lord punished Nabuchadnezzers for a time but Balthazar with sudden death maketh this answer because the Lord did foresee that the one would be amended by his corrections but the other was irrecorrigible 5. Lastly Lyranus addeth this reason scripturae terminat historiam in eius humiliatione c. fidei confessione the Scripture endeth this storie in his humiliation and confession of faith which it vseth not to doe in them that afterward fall away and are lost 45. Quest. Why Nabuchadnezzer was saued and not Pharaoh both beeing in the same cause 1. Augustine putting forth this question sheweth wherein both of these were like quantum ad naturam ambo homines c. in respect of their nature they were both men for their dignitie they were both kings their cause was the fame they both held the people of God captiue quantum ad poenam and for their punishment they both were gently admonished with Gods scourges and yet their ends were diuers the question is cur medicamentum vnius medici manu confectum alij ad interitum alij valuerit ad salutem c. why a medicine made by the hand of the same physitian should be effectuall to the destruction of the one and for the health of the other 2. His answer is this because the one was humbled vnder the Lords correction the other hardened but then it will be asked why the one was humbled the other hardened the answer must be this illi vt mutaretur adfuisse diuinum huic vt
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
praying to offer himselfe to publike danger 17. qu. Of Daniels aduersaries practise and accusation against him 18. qu. How the king laboured to deliuer Daniel till the Sunne went downe 19. qu. whether Darius might not haue broken this decree 20. qu. whether Darius praier for Daniel were of faith 21. qu. v. 17. why the king sealed the stone with his seale 22. qu. Whether Darius were truly conuerted confessing Daniels God to be the liuing God 23. qu. Of Daniels deliuerance from the lyons and the cause thereof 24. qu. Of Daniels salutation to the king O king liue for euer 25. qu. Of Daniels maner of deliuerance froÌ„ the lyons that it was diuine extraordinary 26. qu. why the Lord doth not alwaies send his children temporall deliuerance 27. qu. Of Darius ioy v. 23. then was the king exceeding glad 28. qu. whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne 29. qu. Of king Darius decree concerning the worshipping of Daniels God the order and parts thereof 30. qu. Of Daniels prosperous estate vnder Darius and Cyrus 31. qu. Whether this miracle of Daniels deliuerance from the lions were shewed at Babylon in Chaldea or in Media Questions vpon the seuenth chapter of Daniel 1. qu. Of the order obserued by Daniel in the setting downe of these visions 2. qu. Of the visions which followe in generall 3. qu. Of visions in generall 4. qu. Of the time when this vision was reuealed vnto Daniel 5. qu. Why the vision of the fowre Monarchies is againe reuealed vnto Daniel being shewed before to Nebuchadnezzar c. 2. 6. qu. What manner of vision this was which Daniel here had and how it was reuealed 7. qu. What was meant by the fowre winds which stroue together vpon the sea 8. qu. Of the description of these beasts in generall 9. qu. Why the kings and kingdomes of the earth are likened vnto beasts 10. qu. Of the agreement betweene this vision of the fowre beasts and that of the image shewed to Nebuchadnezzar c. 2. 11. qu. Of the first beast representing the Chaldean Monarchie 12. qu. Where the Chaldean Monarchie here described must take beginning 13. qu. Of the second beast and why the Persian Monarchie is compared to a beare 14. qu. Why the beare is said to stand vpon the one side 15. qu. Of the three ribs in his mouth what they signifie 16. qu. Who said vnto him Arise and deuoure c. v. 5. 17. qu. Of the Persian kings with whom the Persian Monarchie begunne and ended 18. qu. Of the third beast called a leopard the description of the third Monarchie 19. qu. Why the fourth beast hath no name 20. qu. Of the description of the 4. beast in generall 21. qu. Whether the Romane or Turkish Empire be signified by this fourth beast 22. qu. That the kingdome of Syria which was held by Seleucus and his posteritie was this fourth beast 23. qu. Of the yron teeth and other parts of the generall description of the fourth beast 24. qu. Why it is said to stampe the residue vnder the feete 25. qu. Wherein this fourth beast was vnlike the rest v. 7. 26. qu. Of the tenne hornes what is signified thereby v. 7. 27. qu. Who is signified by the little horne ver 8. 28. qu. VVho these three kings should be signified by the three hornes plucked away 29. qu. Of other properties of this litle horne 30. qu. Of the description of the glorious manner of Gods iudgement expressed v. 9. to v. 15. 31. qu. VVhether the finall iudgement in the ende of the world be here described 32. qu. v. 9. who is said to be the auncient of dayes and how 33. qu. How God was seene of Daniel which is invisible 34. qu. How iudgement is said to be set seeing God is iudge from euerlasting 35. qu. VVhat the fire signifieth which issued from the throne 36. qu. Of the number of Angels that ministred vnto God thousand thousands c. ver 10. 37. qu. VVhat bookes these were which were opened v. 10. 38. qu. Of the destructioÌ„ of the fourth beast 39. qu. VVhy tâ—e other beasts had their dominion taken away and how their liues were prolonged 40. qu. v. 13. VVhy it is said one like the sonne of man 41. qu. How he is said to come in the clouds and approacheth to the auncient of dayes and when 42. qu. That this kingdome could not be the kingdome of the Macchabees 43. qu. That this kingdome is the kingdoms of Christ our Blessed Lord and Sauiour 44. qu. That this kingdome giuen to the sonne of man shall not be in earth against the Chiliastes 45. qu. Of the excellencie of Christs kingdome beyond other kingdomes 46. qu. How the kingdome of Christ is said to be euerlasting seeing it shall be deliuered vp vnto God 1. Cor. 15. 24. 47. qu. v. 17. Of the rising of the fowre beasts 48. qu. VVho shall possesse the kingdome of the Saints 49. qu. VVhy they are called the most high Saints v. 18. 50. qu. v. 20. How the horne called before little is said to be in shewe greater then the rest 51. qu. How this little horn is said to change lawes and times 52. qu. What is meant by a time times and a part of time v. 25. 53. qu. What is meant by the halfe or diuiding of time v. 25. 54. qu. How this kingdom is said to be giuen to the holy people v. 27. which is said v. 14. to be giuen to the sonne of man Questions vpon the 8. chapter of Daniel 1. qu. The difference between this vision and the former 2. qu. Of the time of this vision 3. qu. What manner of vision this was 4. qu. How Daniel is said to be in Sushan ver 2. 5. qu. Of the citie Sushan by whom it was builded and whence so named 6. qu. Of the situation of the citie Sushan 7. qu. Of the riuer Vlai where Daniel had this vision 8. qu. Why Daniel nameth himselfe in the first person 9. qu. Why the kings of Persia are compared to a ramme v. 3. 10. qu. Who are signified by the two hornes whereof one was higher then the other 11. qu. Of the greatnesse and prosperous successe of this ramme 12. qu. Of the meaning of these words as I considered v. 5. 13. qu. Why the kingdome of the Grecians is resembled to a goat 14. qu. Of Alexander the great signified by the horne betweene the eyes his birth education exploits death and ende 15. qu. Of the victorie of Alexander against Darius described by the goats ouercomming the ramme 16. qu. Of the breaking of this great horne and of the death of Alexander 17. qu. Of the fowre hornes which came vp in the stead of this great horne 18. qu. When these foure kingdomes did arise after the great horne was broken 19. qu. Who was this little horne v. 9. 20. qu. Of the outrages committed by Antiochus Epiphanes signified by this litle horne 21. qu.
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