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
nor needed any such remedie therefore the lawe was not giuen vnto him 2. The law was not giuen to him to keepe who is the ende of the law but Christ is the ende of the law as the Apostle sheweth Rom. 10. 4. and the law is a schoolemaster to bring vs vnto Christ Gal. 3. 19. 3. Christ is aboue the law and Lord of the law euen as man therefore not vnder the law or subiect vnto it the first is euident where Christ saith the Sonne of man is Lord of the Sabbath which is a part of the law and as he is Lord of part of the law so of the whole 8. Obiect The Apostle saith Heb. 10. 19. By the blood of Iesus we may be bold to enter into the holy place S. Iohn saith 1. epist. 1. 7. The blood of Iesus doth purge vs from all sinne what neede then the imputation of the innocencie and obedience of Christ Ans. 1. Though the blood of Christ onely be named yet by a synecdoche part beeing taken for the whole other parts of his oblation are signified as his obedience and innocencie whereby his blood was made a sacrifice of atonement acceptable vnto God for God was not simply delighted with the shedding of Christs blood but with his obedience as Bernard well saith non mors sed voluntas placuit spontâ— morientis not the death but the will of Christ dying of his owne accord was pleasing vnto God 2. If all were in deede ascribed to Christs blood then the oblation of his flesh and bodie the anguish and agonie of his soule had beene superfluous by the blood then the other parts are signified but the blood is named as the most conspicuous part of his oblation and because it answered to the type the blood of the legal sacrifices 3. And though the blood of Christ doe purge vs from all sinne yet not from that bâ—nd and obligation whereby we are tied to keepe the law which we are freed from by the imputation of the obedience of Christ. 4. So then the expresse mention of the blood of Christ doth not exclude his innocencie and obedience but onely the blood of the legal sacrifices and mans merit and all other humane meanes which auaile not to saluation 9. Obiect But seeing Adams disobedience by the which sinne entred was but one offence in eating the forbidden fruit one act likewise of Christs obedience which was in the sacrifice of his death may seeme to be sufficient for our iustification Ans. Though God gaue but one precept vnto Adaâ— for these reasons 1. because one commandement sufficed to exercise and make triall of mans obedience 2. And the transgression of one commandement was enough to make man guiltie of eternall death 3. And thereby mans impotencie and weaknes appeared who in the state of integritie was not able to keepe that one commandement yet in that one precept were contained and included all the precepts afterwards giuen in the morall law as Tertullian saith primordialis illa lex quasi matrix omnium praeceptorum Dei that first law was the mother and wombe as it were of all Gods precepts And as Augustine well noteth in illo vno peccato intelligi possunt plura peccata in that one sinne many sinnes may be vnderstood c. quia superbia est illic c. for there was pride in that man loued rather to be in his owne power then Gods there was sacriledge because man beleeued not God and homicide because he cast himselfe headlong into death there was spirituall fornication because the integritie of mans minde was corrupted by the enticement of the serpent and there was theft because he vsurped the forbidden fruit and couetousnes in that he desired more then sufficed Wherefore seeing that in Adams transgression we are made guiltie of many sinnes we haue neede also of Christs whole righteousnes 10. Obiect If all Christs innocencie is imputed vnto vs for our righteousnes then all Christs acts must be imputed vnto vs likewise for our iustification Ans. 1. It followeth not that because all Christs acts which concerned the iustice and fulfilling of the law are imputed vnto vs for righteousnes that therefore all his acts are imputed for his descension conception incarnation his miracles are not imputed vnto vs because they were no part of the fulfilling of the law So then it is true that all the righteousnes which is imputed vnto vs Christ wrought for vs and that whatsoeuer Christ did he wrought for vs he was conceiued borne circumcised fasted for vs yet all Christs acts are not applied vnto vs for our iustification but onely those wherein properly consisted Christs obedience and the fulfilling of the law And thus much shal suffice of this question abridged out of Polanus 26. Quest. Whether the iustice brought in by Christ exceede the iustice of Adam The righteousnes of Christ imputed vnto vs by faith is farre more excellent many waies then the iustice which Adam had in the state of his innocencie 1. That was the iustice of a meere man but this is the iustice of that person which is both God and man 2. for the effects the iustice of Christ is meritorious of eternall life it ouercame death subdued the deuill none of all which Adams righteousnes could doe 3. Christs iustice is eternall and immutable but Adams iustice was but temporarie for a time 4. And we are in Christ restored to a more excellent state then we lost in Adam which was but terrene and mutable but by Christ we receiue an heauenly euerlasting and immutable kingdome 27. Quest. Whether it standeth with Gods iustice to iustifie vs by an others righteousnes and how that may be 1. It is not agreeable with Gods iustice to iustifie a sinner by that righteousnes which is not intended vnto him nor wrought for him but seeing Christ wrought not righteousnes for himselfe but intended it wholly vnto vs and our benefit it very well standeth with Gods iustice that we should be iustified thereby 2. And this iustice of Christ which is externall and without vs is more auaileable to saue and iustifie vs then if it were in our selues for then it were subiect to change and alter as all other gifts in vs are mutable and changeable but now this sauing righteousnes is in a subiect namely Christ immutable and vnchangeable 3. And this righteousnes is verily made ours by faith it is not an imiginarie or supposed iustification but verily and in deede for as we verily are by nature guiltie of Adams transgression so is the obedience of Christ verely made ours by imputation through faith And as our sinnes were imputed to Christ and he verely suffered death the punishment of sinne so we by the imputation of his righteousnes are verely made partakers of euerlasting saluation 28. Quest. How the vision and prophesie was to be sealed vp The Latine interpreter readeth vt impleatur c. that the prophesie and vision may be fulfilled which is
the guilt vnto condemnation and in making expiation for the fault and offence it selfe Quest. 23. v. 24. How the Messiah brought euerlasting righteousnesse 1. Some by this euerlasting iustice vnderstand Christ himselfe Vatab. who is said to be our iustice fiue wayes 1. exemplariter because his iustice and righteousnesse is set before vs to imitate and follow 2. satisfactorie because he hath satisfied the wrath of God by his righteousnesse for our sinnes 3. meritorie he hath by his righteousnes merited for vs eternall life 4. efficienter he is the efficient cause of our iustice and righteousnes 5. finaliter because this is the ende of our holinesse and righteousnesse to be made like and conformable to the image of the sonne as the Apostle speaketh Rom. 8. 29. Perer. But here is vnderstood not that righteousnesse which Christ hath in himselfe but that which is communicated vnto vs for here are two benefits rehearsed which should come by the Messiah the first is the taking away of sinne which is before expressed the other the bringing and giuing of righteousnesse 2. Some by iustice vnderstand the preaching of righteousnesse by the gospel as Lyranus as it is taken Isay. 45. 23. the word is gone out of my mouth in righteousnesse Pintus But the preaching of the gospell shall not be euerlasting for in the next world there shall be no neede of preaching the Saints shall enioy the presence and sight of the lambe who shall be their light 3. Some by iustice interpret the actiue iustice which God exercised vpon the crosse in not sparing his sonne but giuing him for the redemption of the world Hug. Card. But the verie phrase to bring in euerlasting righteousnesse sheweth that such a iustice is here meant not which was shewed vpon Christ but was communnicated to his members 4. Wherefore by iustice here is vnderstood nothing els but our iustification whereby the iustice of Christ is imputed vnto vs freely and made ours by faith Bulling and in this sense is the word iustice or righteousnesse taken Iames. 2. 23. Abraham beleeued God and it was imputed to him for iustice or righteousnesse Pintus 5. But we must take heede here of that Popish conceit of inherent iustice as Pererius here vnderstandeth that iustice quae in homine inest à Deo effecta which is in â—â—an wrought by God c. for this iustice which is wrought in man by faith is nothing else but our sanctification which is imperfect and therefore it is not that euerlasting iustice which is the iustice of Christ imputed vnto vs by faith Quest. 24. Why it is called euerlasting righteousnesse 1. The iustice or righteousnesse of faith in Christ is called euerlasting in respect of the iustice of the lawe non euanescet sicut iustitia legis it shall not vanish away as the iustice of the law Osiand which was a temporarie iustice consisting in the obseruation of legall rites and ceremonies which were not to continue Perer. such was the righteousnesse of Zacharie and Elizabeth which are called iust because they walked in all the commandements and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutions and ordinances of the lawe Luk. 1. 6. so also the gloss it is called eternall iustice quae legis iustitiam vincat which should exceede the iustice of the lawe 2. This iustice of faith is euerlasting because it is omnium temporum for all times all that euer liued in the world were iustified by the iustice of faith in Christ Bulling 3. And is eternall quia inchoatur in via in patria perficitur it is begunne here as in the way and shall be perfited in our countrey Pintus 4. But it is rather so called in respect of the euerlasting force and vertue of this iustice which shall neuer be extinguished but shall make vs accepted of God for euer Polan as the Prophet Isay saith c. 45. 17. Israel shall be saned in the Lord with an euerlasting saluation ye shall not be ashawed nor confounded world without ende Here followe certaine questions of the iustice of Christ in what manner wherein and in what measure it is applyed Quest. 25. Whether as Christs satisfaction for the punishment of sinne is imputed to vs by faith so likewise his innocencie It must of necessitie followe if that Christ hath obtayned and purchased for vs a perfect and absolute redemption that he hath discharged our whole debt not onely in satisfying for the punishment of the lawe but in imputing also vnto vs his innocencie and obedience as may appeare by these reasons 1. Christ is of greater power to communicate vnto vs his innocencie then Adam was to deriue vnto vs the guilt of his sinne and disobedience then as by Adam sinne was propagated and death came in by sinne Rom. 5. 12. so it is necessarie that we should receiue from Christ not onely exemption from death by his death but be cloathed also with his righteousnesse 2. We cannot stand in iudgement before God vnlesse we be endued with perfect iustice now perfect iustice is that whereby the commandements of God are exactly fulfilled which was performed not onely by that one act of Christs death but by the perfect innocencie and holinesse of his whole life therefore the whole obedience of Christ must be imputed and communicated vnto vs. 3. Christ discharged our whole debt Now we are debters not onely in respect of the punishment of the lawe which by our disobedience we haue deserued but the lawe exacteth also of vs perfect obedience and integritie from sinne in both these respects then we haue neede of Christ. 4. The Apostle saith directly Rom. 10. 4. that Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth that is by faith the righteousnes of Christ in fulfilling the lawe is imputed vnto vs in as full and ample manner as if we had fulfilled the lawe our selues 5. If Christ hath not fulfilled the lawe for vs it would followe that the law remaineth still to be fulfilled by vs which is impossible The contrarie obiections answered Obiect 1. The righteousnesse of faith and the righteousnesse and fulfilling of the lawe are two diuerse things the righteousnesse which we receiue by Christ is by faith therefore not the fulfâ—â—â—ng of the lawe Answ. The righteousnes of the lawe by works and of the gospel by faith are not two diuerse righteousnes for they differ neither in matter as both requiring that obedience which is to be performed vnto God not in forme for the lawe of God is the rule of righteousnes in both they differ in the efficient and worker the legal righteousnes must be performed by man himselfe the Euangelical by Christ in our name and in the ende for the ende of the legal righteousnes is the glorie of man if he could keepe it by his owne strength the ende of the Euangelical iustice is the glorie of God in the setting forth of his mercie So then one and the same righteousnes is both of
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
other forme haue appeared vsing the speach of man it would haue seemed monstrous 3. And by this the Angels did testifie their loue vnto man similitudo conciliat amorem for likenesse of things begetteth loue 4. Because Angels doe count men their fellowe seruants they propound vnto them both the same ende euerlasting glorie in heauen they are both vnder the same head Christ. 5. the Angels did so appeare for the honour of Christs incarnation who they knewe should take our nature vpon him they therefore by this meanes did dignifie the nature of man 6. Beside the parts of mans bodie doe expresse and set forth diuerse Angelicall properties as the head their vnderstanding the eyes their knowledge the hands their ministerie the feete their readines and agilitie c. these reasons may be rendred why it pleased God that the Angels should manifest themselues in humane shape Perer. Quest. 37. Of the sudden change and conuersion that was in Nebuchadnezzar with the parts thereof Nebuchadnezzars conuersion appeareth both by his religious actions toward God and by his thankefull rewarding of his seruants ver 30. 1. His religious actes consist 1. in his confession of the praise of God 2. in the decree which he made concerning the name and worship of God 1. Gods praise is set forth both by his owne worke in the deliuering of his seruants by sending his Angel and by the constancie of his seruants set forth by two effects in that they refused to obey the kings commandement and because they did rather chose to giue their bodies to the fire then to worship any sauing the Lord. 2. In the decree there is first expressed the offence if any should blaspheme the name of God then the punishment which is twofold vpon their bodies they shall be drawne in peices and on their houses they shall be made a iakes then the reasons added from the power of God 2. Then is expressed ver 30. how Nebuchadnezzer promoted these three men in the prouince of Babel ver 30. Quest. 38. Whether this were a true conuersion in Nebuchadnezzar 1. Pererius thinketh that Nebuchadnezzar was truely and indeede conuerted which he would prooue by the effects thereof namely these fower 1. the confession of his error 2. the aduancing of true religion 3. the exalting of those that feared God 4. and seuere punishing of all blasphemers and enemies vnto God But these were temporarie effects they continued not they were therefore no signes of a true conuersion 2. The truer opinion then is that Nebuchadnezzar was but mooued and affected for a time by the strangenesse of this miracle he was not truely conuerted 1. As were the effects of his faith such was his faith but the effects were but temporarie they lasted but a while for presently after in the next chapter he seeketh againe vnto his sorcerers for the interpretation of his dreame Iun. 2. he could haue no true faith because he had no true knowledge of God seeing in the same houre as it were a little before he had commanded the golden image to be worshipped 3. permiscuit idola sua vero Deo he did ioyne his idols with the true God Calvin yet some thinke that he not long after caused the image to be pulled downe Osiander It is more like he did not because he continued in his old superstition in beeing addicted still to his enchanters and sorcerers 4. here was onely a naked miracle which is but a preparatiue vnto faith here was no doctrine or instruction out of the word of God whereby faith is begotten in vs Caluin 3. But Rupertus although his opinion be right that this confession of Nebuchadnezzar was tota respersa fermento tumidae vanitatis besprinckled with the leauen of swelling vanitie yet his reason is not good because he saith placuit mihi it pleased me to declare the signes which God had wrought apud me with me as though he should haue said nisi ob gratiam mei he did them onely for my cause whereas they were wrought against him Contra. 1. the words well interpreted are it became me not it pleased me 2. And these miracles and signes were wrought toward him or with him because he was thereby brought to acknowledge and confesse his error and to giue the praise vnto God 4. But Oecolampadius goeth yet further and giueth such commendation of this confession of Nebuchadnezzar fungitur in hoc non solum poenitentis fed Apostoli officiâ— he herein dischargeth not onely the dutie of a penitent person but euen of an Apostle also in writing of epistles c. But the king confessed as much in effect before cap. 2. 47. that the Lord was a God of Gods and the Lord of kings and yet after that he made the image 5. Yet on the other side are we farre from the opinion of Apollinarius that the king regio fastu condiderit hanc legem c. of princely pride and vanitie did make this lawe against blasphemers But although these were but temporarie effects and fruits of his faith yet for the time they were in truth for if the king had sought his pompe he would not in this manner haue laid open his errour to all the world and praised the constancie of these men 39. Quest. Whether blasphemie is to be punished with death 1. Apollinarius thus obiected that the punishments which the Lord inflicteth in his law are executed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of amendment not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of retribution for no punishment can counteruaile the greatnes of sinne and therefore in such sinnes such seueritie is not to be vsed 2. Contra. 1. Deus internam pravitatem suo iudicio reservat c. God reserueth the inward impietie for his owne iudgement but the outward offence the Magistrate is to restraine by law Oecolampad 2. By the law of God the blasphemer was put to death 3. And if an heathen Prince did decree such a seuere punishment against blasphemie much more ought a Christian Magistrate Polan 4. Origen saith si patri maledicens morte multatur c. if he that curseth his father be put to death how much more he which blasphemeth God our heauenly father the Canon saith blasphemâ—us secundum legem est decapitandus secundum canonem anathematizandus a blasphemer according to the ciuill law is to be beheaded according to the Canon to be anathematized and held accursed In the Laterane Councill thus it was prouided against blasphemers si munus publicum gesserit c. if he bare a publike office the first and second time he should loose the benefit of his office for three moneths the third time he should be depriued si Clericus if he were a Cleargie man the first time he should loose the profits of one whole yeare the second he was to be depriued of his benefice and the third time inhabilis reddatur he was made vncapable of that function si nobilis c. if he were
iudicaretur defuisse praesidium that the one had Gods helpe to change him the other wanted it and so was hardened But if any thinke further that this is vniust that God should assist one and not an other the Apostle answereth The Lord hath mercie on whome he will and whome he will he hardeneth Rom. 9. And so he concludeth omnia illa adiuvante Domino perfici vel deserente permitti nolente vero Domino nihil prorsus admitti c. that all these things are perfited and brought to passe God so helping or permitted God so forsaking them but nothing is committed God beeing not willing 46. Quest. Why Nabuchadnezzer beeing thus conuerted the Iewes kept in captiuitie were not deliuered nor Iehoiachin released out of prison 1. Though Nabuchadnezzer beeing thus brought to acknowledge God did incline also to sauour his people which in all likelihood was the more encreased by Daniels meanes who was greatly honoured of the king yet the people remained in captiuitie still either because Nabuchadnezzer liued not long after this and so could not perfit his fauour toward them or rather this was the cause Daniel knew by the prophecie of Ieremie that 70. yeares were determined for the captiuitie of the people and therefore expected the ende and expiration of that time and therefore before would not attempt any thing 2. But an other reason is to be yeelded for Iehoiakims imprisonment that either Nabuchadnezzer intended before his death to set him at libertie and therefore his sonne did it to fulfill his fathers minde as soone as he came to the kingdome or els it pleased God by this long time of restraint to punish the sinnes of Iehoiakim who beeing but 18. yeare old followed his fathers sleppes and did euill in the sight of the Lord and therefore he raigned but three moneths 2. king 24. 9. but continued in prison 37. yeares 2. king 25. 27. 4. The places of doctrine 1. Doctr. That the ende of ciuill gouernment is the peace and prosperitie of the subiects v. 2. which is the 31. of the former chapter according to the vsuall diuision Peace be multiplied vnto you Nabuchadnezzer a wise and politike King sendeth this salutation to his subiects shewing thereby that a good Prince is not onely to wish but to procure the peace of his subiects therefore the Apostle would haue prayer made especially for kings that vnder them we may liue a godly and peaceable life 1. Tim. 2. 1. This Tullie well perceiued thus writing vt gubernatori cursus secundus Medico salus Imperatori victoria c. as the pilot of a shippe propoundeth to himselfe the prosperous course of the shippe the physitian the health of his patient the captaine victorie so the good gouernour seeketh the welfare and happie life of his citizens lib. 5. de repub 2. Doctr. That we are to pray euen for Tyrants and cruell gouernours v. 16. The dreame be to them that hate thee In that Daniel prayeth for Nabuchadnezzer and wisheth that this calamitie might fall vpon his enemies and that he might escape it it sheweth that the subiects are to pray euen for the prosperitie of euill gouerners for euen vnder them they receiue some benefit a badde gouernment is better then no gouernment So the Prophet Ieremie biddeth the Iewes pray for the prosperitie of the citie whether they were carried captiue for in the peace thereof shall ye haue peace Ierem. 29. 7. And S. Paul exhorteth that supplications and prayers should be made for kings who then were Tyrants and persecuters of Gods Church 3. Doct. Of the office and parts of a good Magistrate v. 19. Nabuchadnezzer is compared to a goodly faire spreading tree by the which similitude are set forth many excellent parts that should be found in a Prince 1. As the tree spreadeth her boughes abroad and who so will commeth vnder the shadow of them so a Prince should giue accesse to all his louing subiects freely to come vnto him not to shut himselfe vp from them 2. The beautie of the tree and comely grace setteth forth the maiestie and authoritie of the Prince which ought to be reuerenced of all 3. It is full of fruit so the King should yeeld releefe vnto his subiects be bountifull and beneficiall not gathering or taking from the subiects where the necessitie of the gouernment requireth not 4. The shadow of the tree signifieth defence from wrong that vnder the gouernment of the Prince subiects may finde comfort and releefe 5. The birds dwell in the branches and the beasts couch vnder the shadow so the king should to all his subiects high and low extend his fauour according vnto euery ones qualitie and degree ex Polan 4. Doctr. God tempereth and moderateth his iudgements with mercie v. 22. Seuen times shall passe ouer thee till thou know c. God might in his iustice haue suffered Nabuchadnezzer all his life long for his exceeding great pride to liue among the bruit beasts but he doth onely limit him a certaine time so long till he was brought to acknowledge God So that God remembreth mercie in the midst of his iudgements according to that saying Psal. 30. 5. Weeping may abide at euening but ioy commeth in the morning Bulling And the Apostle saith God is faithfull and will not suffer you to be tempted aboue that you are able but will euen giue the issue with the tentation that ye may be able to heare it As here Nabuchadnezzer had a gratious issue of his tentation 5. Doctr. Of the necessitie of good Counsellers v. 24. Let my counsell be acceptable vnto thee Happie was this king which had so faithfull a Counseller at hand to aduise him But miserable is the state of such Princes who are beset with bad counsellers as Rehoboam was who followed the headie and rash counsell of the young men such a wicked counseller was Haman to Assuerus and Achitophel to Absolom Therefore Homâ—dius a wise Senatour of Rome as Fulgosus writeth lib. 7. was wont to say that he had rather haue an euill Prince with good counsellers about him then a good Prince with euill If he be an enemie to the Commonwealth who clippeth the kings coine he is much more which by euill counsell corrupteth the minde of the Prince Pintus 6. Doctr. What manner of almes are acceptable vnto God v. 24. Breake off thy sinnes by righteousnes c. Simply to giue almes it is not pleasing vnto God for the Pharisies gaue almes but it did nothing auaile them because they did it of a vaine ostentation they which giue almes and yet liue in sinne as though they would buie out their licentious life by their sinne doe therein deceiue themselues the Apostle saith Without faith it is impossible to please God Heb. 11. 6. almes then not proceeding of faith can not be accepted Augustine therefore saith well Qui vult ordinate eleemosynas dare debet à seipso incipere c. he that will giue almes orderly must beginne
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
is not sufficient for temporall deliuerance to haue a good cause for thorough ambition vaine glorie and vaine confidence men may be carried to maintaine a good cause as Brutus that stood for the libertie of the commonwealth because he had no better successe said in discontent virtutem esse rem friuolam that vertue was a friuolous thing he considered not that through his ambition and trusting to his owne wit he ouerthrewe a good cause so in this place it was not Daniels innocencie onely that deliuered him but the cause was his faith he trusted in God Calvin 2. God doth not alwayes deliuer temporally As he suffered Ignatius to be torne of wild beasts and Polycarpus to be consumed of the fire yea at sometime he sendeth the same man deliuerance and not at an other as Peter was deliuered out of Herods hands at Ierusalem but he suffred vnder Nero at Rome yet are not the children of God forfaken for when they are taken away by death they then are most of all deliuered at once from all the calamities of this world and are receiued into euerlasting glorie Bulling 3. There is then a threefold kind of deliuerance 1. there is a temporall deliuerance from death and danger here as Daniel was now deliuered 2. there is a deliuerance from sinne as in this place Daniel liberatur à morte Rex à peccato Daniel is deliuered from death the king is freed from his sinne Melancthon 3. there is a deliuerance and preseruation to eternall life as the godly conseruantur ad vitam eternam are so preserued so that in death it selfe they perish not Osiand Quest. 27. Of Darius ioy v. 23. Then was the king exceeding glade 1. There were two speciall causes of Darius ioy lâ—tâ—tus est amici nomine he reioyced on the behalfe of his friend who was now deliuered by this great miracle Oecolamp and he found his conscience somewhat quieted which was perplexed and troubled before when he refused his meate and would not heare the instruments of Musicke 2. Yet this was but a carnall ioy it was much differing from the true spirituall ioy which the children of God haue when they are assured of the fauour of God and of the remission of their sinnes whereof the Prophet Dauid speaketh Psal. 4. 6. Lord lift thou vp the light of thy countenance vpon vs thou hast giuen me more ioy of heart then when their wheat and wine did abound 3. Yet this ioy of the king and the sight of this miracle made the king more couragious and bold that whereas before he feared the nobles and against his own conscience condemned Daniel now he deliuereth Daniel and causeth them to be cast into the lyons denne in his stead and whereas the stone was sealed both with his owne ring and the nobles he now â—tayeth not for their consent bâ—t by his regall authoritie Daniel was fetcht out of the den Quest. 28. Whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne v. 24. 1. Some here doe answer non est lex aequior vlla quam neces artifices arte perire sua c. there is no more iust lawe then for the deuiser of mischeife to perish in his owne deuise as Haman was hanged vpon the gallowes which he had made for Mordechai gloss iuterlin Hugo this reason satisfieth why the authors of this mischiefe were punished but not why their wiues also and children should suffer with them 2. Bullinger sheweth the equitie hereof by the like iudgements of God as in the destruction of the olde world and of Sodome and in Sauls expedition against Amalech in all these neither men women or children were spared So it is vsually seene that in warre famine pestilence the calamitie is generall But there is great difference betweene the iudgements of God inflicted either immediately by himselfe or by his commandement which are alwayes most iust though we see not the reason thereof and the iudgements of men God may doe that iustly beeing Lord and Creator of all who may giue and take life at his pleasure which man doth vniustly 3. Calvin graunting that the wiues and children may for the sinnes of their husbands and fathers iustly suffer ciuill punishment as infamie losse of goods corruption of blood and such like saith longe durius est c. it is a harder matter to slay the children with the parents And he seemeth to resolue vpon the crueltie of the Persian gouernement scimus reges Orientales exercuisse immane barbarum imperium c. we know that those Easterne kings did exercise a barbarous and cruell dominion yet simply he would not haue this example condemned But howsoeuer the Persian kings gouerned cruelly this example of iustice is simply to be commended in the king as shall appeare by this which followeth 4. There are then foure things which doe iustifie the kings sentence against Daniels accusers 1. The greatnes of the offence which deserued a great and extraordinarie punishment they sinned against God by hatred of the true religion against the king in abusing his facilitie and deceiuing him and they were false accusers against Daniel they offended also against the whole commonwealth which by Daniels care was peaceably and quietly gouerned Bulling Iun. annotat 2. The law of reâ—alion required that false accusers should induâ—â— the same punishment which by their false testimonie they would haue brought vpon others according to Moses law Deut. 19. 19. So the Lacedemonians did vse to put to death false accusers as the Athenians did flatterers As these then by their false suggestions caused Daniel to be cast into the lyons denne so are they iustly serued themselues And as they would haue depriued the king of his friend so they perish with their friends Oecolampad 3. The custome of nations is to be considered which was for the treason committed against the king or commonwealth either against their honour or life to punish both the offenders themselues and their posteritie As this enterprise was both against the kings honour and against the peace and tranquilitie of the commonwealth Seneca giueth this reason of this custome and law of nations Nam parentes liberique eorum qui interfecti sunt propinqui amici in locum singulorum succedunt for the parents and children of them which were slaine their friends and kiâ—â—ed doe succeede in their places c. that is they are all like to be conspiratours as the other were Arcadius and Honorius after they had extinguished the conspiracie of Talnia doe thus resolue in their rescript in Codic tit ad leg Iul. Paterno deberent perire supplicio in quibus paterni hoc est haereditarij criminis exempla metuuntur they ought to suffer their fathers punishment seeing the like example is feared in them of that hereditarie crime The generall custome and law of nations which was to punish the children with the fathers in treasonable attempts sheweth the equitie
super notat oppressionem this word vpon noteth their oppression who finally were destroyed by the Romanes some giue this sense within this time all these things shal come to passe which belong vnto the eternal saluatioÌ„ of the people Osi. But both rather are signified both the mercie which should be offred vnto this people in taking away their sinnes by the comming of the Messiah and the iudgement which should befal them for their contempt reiecting of the Messiah for both these are afterward touched the benefits which the Messiah should bring vnto them vers 24. and the calamiti ewhich should be sent vpon them vers 26. And both these Iunius in his commentarie ioyneth together Quest. 20. The meaning of these words v. 24. to finish or rather restraine wickednesse 1. R. Salamon who endeth these 70. weekes at the second destruction of the citie and Temple by Titus thus interpreteth that then the Iewes should endure a longer captiuitie then before and thereby should learne to leaue off their sinnes and by their long punishment merit forgiuenesse of their sinne Contra. 1. Lyranus thus refelleth the Rabbine that the Iewes are so farre off from leauing their sinnes by this long captiuitie that they are rather worse for their periuries vsurie profane oathes are notoriously knowne And seeing God punished their idolatrie but with captiuitie of 70. years and now they haue endured captiuitie more then twice 7. hundred yeares it must needs be a greater sinne for the which they sustaine so long a time of punishment which can be none other then their killing the Lord of life the Blessed Messiah 2. Paulus Burgen addeth further that this finishing of iniquitie must be within the 70. weeks but that ceasing from sinne which the Rabbine imagineth must follow after these 70. weeks expired 3. adde hereunto that no man by the workes of the law is iustified or can doe any thing acceptable vnto God how then can the Iewes without the Messiah obtaine remission of sinnes And againe men by their punishment though it be neuer so long and great cannot satisfie for their sinnes for then they which are tormented in hell might at length satisfie for their iniquitie Polan 2. Some following the Latine text to consummate or finish sinne doe thus interpret it to make perfect sinne as the Iewes were come to the height of sinne when they crucified Christ in this sense our Sauiour saith Matth. 23. Fulfillye the measure of your fathers thus expound Chrysostome orat 2. cont Iudaeos Theodoret vpon this place and Eusebius lib. 8. de praeparat Euang. but the next words following to seale vp 〈◊〉 and reconcile iniquitie doe shewe that this phrase signifieth rather the consumption then consummation of sinne 3. Some reading to finish sinne vnderstand it of the consumption of sinne and taking of it away by the death of Christ as a candle is said to be ended when it is consumed Hugo so is the word finishing taken Isa. 40. 2. Speake comfortably to Ierusalem c. that her warfare is finished and her iniquitie is pardoned Perer. so also Calv. Genevens Vatabl. Pintus this sense is not to be misliked sauing that the word is not well interpreted which signifieth not to finish but rather to restraine or shut vp 4. The word cala with aleph which is here vsed signifieth to shut vp but calâ—h with he is to finish and consummate the meaning then is to restraine sinne which Iunius and Polanus following him doe interpret of the preseruing of the elect from that generall defection and falling away of the Iewes which began in the time of Antiochus Epiphanes 5. But seeing the words following to seale vp sinnes c. are generall not of any speciall iniquitie or of some speciall nation but of the sinnes of all these words are better vnderstood also generally that by the comming of Christ and preaching of the Gospel there should be a generall restraint of sinne as many which made no conscience before of adulterie idolatrie couetousnes and such like should be reclaimed by the Gospel Bullinger as the Apostle saith hauing made mention of idolaters fornicatours adulterers and such like who shall not inherit the kingdome of God addeth but such were some of you but ye are washed ye are sanctified c. 1. Cor. 6. 10. 22. Quest. Of the sealing of sinnes 1. The Latine translatour readeth to finish sinne whereupon Pererius taketh occasion to shew how diuers waies sinne was finished by the death of Christ in that he paied the ransome for our sinne abolished idolatrie conquered Sathan So M. Lively preferreth this reading and expoundeth it by that place Ioh. 1. 29. Behold the lambe of God which taketh away the sinne of the world 2. But seeing the word is chatam which signifieth to seale vp and so the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sealing therefore this reading is to be preferred to seale vp sinnes that is to binde vp as it were and to seale and cloase them as neuer any more to be opened read or declared against vs for as writings are vnfolded and opened to be rehearsed and read so they are sealed vp to be concealed and buried in obliuion which S. Paul calleth the putting out of the hand-writing c. which was against vs Coloss. â— 14. Polan Quest. 22. What it is to reconcile iniquitie 1. The vulgar Latine readeth to take away sinne so also Lyranus Hugo Pintus with others and hereupon Pererius sheweth how three wayes a thing may be taken away by washing and wiping by scraping as a blot in writing and by dissipating or dissoluing as when a cloud or mist is dispersed and so in all these phrases sinne is said to be taken away as Dauid saith Psal. 51. wash away my sinne and S. Paul that Christ hath rased out the hand-writing of our sinne Colos. 2. And Isay 44. 22. the Lord saith I haue put away thy transgression as a cloud This sense is true but it is not well grounded for the word caphar signifieth to expiate reconcile not to take away 2. Some by this expiation and reconciliation vnderstand the taking away of the guilt of sinne whereby we are made guiltie of eternall damnation Polan but that seemeth to be signified before in the sealing of sinnes that they should not be had in remembrance to ouâ— condemnation 3. Hereby then rather is signified that Christ hath made reconciliation for sinne that is he satisfied in his death vpon the crosse pro culpa poena c. for the fault and punishment Bulling 4. Thus by these three words here vsed peshagh chataoth ghaven which are translated wickednesse sinnes iniquitie all manner of sinnes whatsoeuer are implied sinne onely against the holy Ghost excepted Bulling which may thus be distinguished wickednesse against God sinne in our selues and iniquitie against our neighbour Hugo And here this benefit of taking away sinne is set forth in three degrees in restraining the act in sealing them vp in respect of
to the course of the Sunne otherwise by this reason the 70. yeares of the captiuitie must likewise be cutt short see before quest 17. 2. in great numbers sometime odde yeaes are omitted but so it is not here because these seuentie weekes are said to be cut our that is precisely they shall fall out to be so many weekes of yeares 3. That distinction hath no place here for seeing the account is made by weekes if any part thereof should be reckoned inclusiuely or exclusiuely it must be done by weekes of yeares not by single yeares as M. Liuely well obserueth pag. 187. 2. It remaineth then that these yeares must take their ende precisely at the time of the death and passion of Christ as Iulius Africanus Beda Ruperius Bullinger H. Br. doe determine them and then whereas it is said in the middes or halfe weeke the sacrifice shall cease the sense is that Christ by the sacrifice of himselfe in the latter halfe of the weeke shall abolish all other sacrifices in right and whereas it is said he shall confirme the couenant in one weeke the meaning is not that all the last weeke this couenant should be in confirming but the couenant shall be confirmed first by the preaching and then by the death of Christ in the last weeke which was done in the last middle or halfe part thereof Bulling Now for this precise determining of these weekes in the verie passion of the Messiah the reasons are these 1. The last weeke endeth at the confirmation of the couenant or Testament as the Prophet saith he shall confirme the couenant with many in one weeke the weeke then must end with that confirmation for not the beginning but the ende is counted for the weeke But the Testament was ratified by the death of Christ Hebr. 9. 17. the Testament is confirmed when men be dead therefore this last weeke endeth in Christs death Bulling 2. The death of Christ was to fall out in a yeare of Iubile that the bodie may answer vnto the figure therefore it is called the acceptable yeare of the Lord Isay. 6102. the great yeare of remission of sinnes and of the redemption of prisoners and captiues And so the yeare wherein Christ died was a Iubile yeare beeing the 28. Iubile by iust computation from the 8. yeare of Iosuah when the first Iubile was kept for so many Iubilies fall but in 1400. yeares It is most probable then that Daniels 70. weekes should ende with the last Iubile H. Br. in 9. Daniel 3. M. Liuely though he ende not the 70. weekes in the passion of the Messiah yet he holdeth so many weekes preeisely gathering so much by the Hobrewe phrase Sexentie weekes is cut out where a verbe of the singular number beeing put to a word of the plurall sheweth that euerie one of the weekes particularly from the first to the last shall be precisely and absolutely complete Persian Mon. pag. 159. 4. If any of these weekes should be extended beyond Christs death it is more like they should reach to the destruction and desolation of the diâ—ie which is by name expressed for there is no other cause to extend them further the preaching of the Gospell continued longer then three yeare and a halfe after Christ therefore in that regard the halfe weeke is not to be extended beyond Christs death 5. Burgens alleadgeth this reason to shewe that the last ende of these weekes must concurre with the passion of Christ nam deletie iniquitatis consummatio praevaricationis c. the taking away of iniquitie and the finishing of transgression which are propounded by the Angel in his first speach are the proper effects of Christs passion c. vpon this reason Burgens is so confident that he concludeth the ende then of these weekes est nobis notus de fide is knowne vnto vs as of faith that is certainely Thus then the argument may be framed the finishing of iniquitie and taking away of sinne were accomplished in the passion of Christ but seuentie weekes are determined for the finishing of iniquitie therefore 70. weekes are determined at the passion of Christ. 6. Melâ—ncthon addeth further that the 70. weekes must not extend beyond Christs passion because the Iewes reiecting of him were no longer his people neither tooke he protection of them Thus hauing the beginning of these 70. weekes at Cyrus and the ende at the passion of Christ it remaineth then to be shewed how by a iust computation these 70. weekes may be brought from Cyrus vnto Christ. Quest. 50. Of the iust and exact computation of yeares from Cyrus first vnto the passion of Christ. 1. Tertullian beginning in the first of Darius counteth but 490. yeares to the destruction of Ierusalem the 62. weekes and an halfe he would haue ended at Christs natiuitie which make 437. yeares and from thence to the destruction of Ierusalem he reckoneth 7. weekes and an halfe more that is 53. yeares But Tertullian committeth diuerse errors in this account 1. he maketh but 5. kings of Persia. 2. he giueth but an 106. yeares to the whole Monarchie of the Persians 31 he fayleth in the particular account of the yeares of the kings of Persia he alloweth vnto Darius the Mede 19. yeares whereas he raigned but one and to the last Darius 22. yeares who raigned but sixe in all and to Alexander be giueth 12. yeares after who liued but sixe yeares after Darius ouerthowe 4. he counteth but 53. yeares from Christs natiuitie to the destruction of Ierusalem which in true account were 70. yeares at the least for Christ was borne in the 4. yeare of the 194. Olympiad and the citie was taken by Titus in the 4. yeare of the 212. Olympiad 2. Lyranus beginning his account the 5. yeare of Zedekiah when as Ieremiah promised deliuerance after 70. yeares reckoneth from that yeare to the destruction of Ierusalem 6. yeares from thence the Hebrewes to the first of Cyrus count 52. yeares then to Cyrus and Cambyses he giueth 9. yeares to Assuerus and Darius in whole 6. yeare the Temple was built 45. yeares betweene them all these yeares make beeing put together 112. yeares then the second Temple is held by the Hebrewes to haue stood vnto the second destruction by Titus 420. yeares all make 532. from whence 42. yeares beeing diducted which come betweene the blessed passion of our Lord and the destruction of Ierusalem there will remaine iust 490. yeares Paulus Burgens agreeing with Raimundus beginning and ending as Lyranus doth yet proceedeth an other way from the 4. of Zedekiah which was in the 12. yeare of Nebuchadnezzar who raigned in all 45. yeares there remained of his raigne 34. yeares and of Evilmerodachs 32. and 3. yeares of Balthazar 's raigne all these make 60. yeares then Darius raigned two Cyrus 30. Assuerus 14. Darius his sonne had raigned 6. when the Temple was finished these yeares make 52. and the second Temple stood 420. yeares as is the generall opinion of the Hebrewes
7. Wherefore the plaine and proper meaning of these words is that after these weekes the Messiah out Blessed Sauiour should be put to death for our sinnes And this is an euident proofe of this sense because it is said v. 27. He shall confirme the conenant which euen in M. Liuelies iudgement is vnderstood of the Messiah p. 218. Then the Messiah to whom this word he hath reference vnto must be expressed and spoken of before Quest. 64. Of the meaning of these words and he shall haue nothing or rather not for himselfe 1. There are diuerse expositions of these words 1. Oecolampad referreth them to the people of Ierusalem nothing to him that is the people shall haue neither king nor Priest nothing shall be left vnto them but the Messiah beeing spoken of immediately before these words veenâ—o and not to him must haue reference to the Messiah 2. Iunius in his first edition thus interpreteth nihil ad illum nothing to him that is death shall haue no power vpon him neither for all this shall his iudgements be staied which he purposed to bring vpon the citie 3. In his last edition in his annotations and in his commentarie he thus expoundeth that all shall depart from him he shall not haue in Ierusalem any disciple for a little before the besieging of the citie they of the Church were admonished by reuelation to goe out of Ierusalem vnto a towne in Petrea called Pella Euseb. l. 3. hist. Eccl. c. 5. 4. Not much differing here-from is the interpretation of Lyranus Hugo Pintus with others following the Latine translation non erit ei populus qui eum negaturus est they shall not be his people which denied him for the Iewes said they had no king but Cesar Ioh 19. 15. and as for this man say they we know not whence he is Ioh. 9. 29. 5. M. Calvin thus interpreteth nihil ei erit he shall haue nothing so also Genevens that is he shall haue a contemptible death and be counted as nothing as the Prophet Isai saith c. 53. 3. He hath neither forme not beautie 6. Vatablus thus expoundeth there shall be none to helpe him or deliuer him 7. But the fittest and best sense is this the Messias shall be slaine but not for himselfe Bulling B. translation H. Br. vpon Daniel And this sense best agreeth to the prophesie of Christ Isa. 53. 4. We did iudge him as plagued and smitten of God but he was wounded for our transgressions c. And to the Apostles doctrine 2. Cor. 5. 25. He hath made him sinne for vs that knew no sinne that we should be made the righteousnes of God in him But seeing here mention is made of the death of Christ before we goe any further it shall not be amisse briefly to handle the questions of the time both of the birth baptisme and passion of our blessed Sauiour 65. Quest. Of the yeare of the natiuitie of our blessed Sauiour There are three accounts to finde out the birth of Christ 1. by the Romane Chronologie 2. by the Greeke Olympiads 3. by the Hebrewes computation 1. The Romane account of yeares is either by the yeares of the building of Rome by the Consuls or by the yeares of the Emperours for the yeares of the citie Pererius casteth the time of Christs birth into the 752. yeare which he prooueth out of Dions Chronologie who placeth the 15. yeare of Tiberius when Christ at 30. yeares was baptized in the 782. yeare But therein he is somewhat deceiued for setting the 1. yeare of Christ in the 752. of the citie in the 782. beginneth the 31. yeare of Christ as M. Bullinger casteth it and the 15. yeare of Tiberius was in the 781. yeare M. Lively in his table setteth downe the birth of Christ in the 751. yeare but the receiued opinion is that it was in the 752. yeare which was the 42. of Augustus raigne Concerning the computation by the yeares of the Consuls it is vncertaine Sulpitius thinketh that Sabinus and Ruffinus were then Consuls lib. 2. sacr histor Cassiodorus nameth C. Lentulus and M. Mâ—ssalinus but these are placed by others in the 749. yeare not the 752. of the citie Onuphrius in chronie and Epiphanius in hares 51. and Eusebius in chronic doe hold that Augustus was the 13. time Consul and Syllanus when Christ was borne which Carolus Sigonius in his commentaries agreeth vnto as the most probable yet M. Liuely setteth them in the yeare of the citie 750. the yeare before he supposeth Christ to haue beene borne This account then by Consuls we leaue as vncertaine The surer way then by the Romane computation is to count by the yeares of the raigne of the Emperours Augustus Cesar is held to haue liued 75. yeares and 10. moneths and 20. daies beeing borne as Dio doth cast his natiuitie in the yeare of the citie 691. and ending his life in the yeare 767. But others doe place his birth in the yeare of the citie 689. as Eutropius lib. 6. and Orosius lib. 6. when Cicero and Antonie were Consuls together which was in the yeare 689. Bulling M. Lively by this latter account Augustus should be two yeare elder and so liued in all 77. yeares and odde moneths But Plinie is wide who placeth the Consulship of Cicero and Antonie in the 700. yeare which should be aboue tenne yeares after lib. 9. c. 39. Now for the time of his gouernment he raigned alone after he had ouercome Antonie at Actium 44. yeares 12. he had the ioynt gouernment with Antonie so that from the beginning of his first Consulship and regiment he gouerned 56. yeares some say 58. yeares Tacit. dialog de clar oratorib some 57. as Iosephus counteth l. 18. c. 3. but the most Chronologers agree that he raigned in all 56. yeares 6. moneths so Epiphan in Anchorat and Beda lib. de 6. atâ—tib Fererius thinketh he raigned not full out 56. the difference is not great The yeare then of Christs birth compared with Augustus raigne beeing in the 752. yeare of the citie falleth out to be in the 42. yeare of Augustus sole gouernment the 62. of his age and the 30. yeare after the conquest of Antonie Beda thinketh it was the 27. yeare so also Ioseph Scalig. Clemens the 28. lib. 1. stromat Onuphrius the 29. but it was the 30. yeare iust from the victorie of Antonie which was the 42. yeare from the beginning of Augustus first Consulship as it may be thus gathered Christ in the 15. yeare of Tiberius Cesar was 30. yeare old Luk. 3. 1. 23. then put vnto that number 15. more of Augustus 56. and we shal come iust to the 42. yeare of Augustus Thus much of the Latine computation 2. By the computation of the Greeke Olympiads Christs birth fell out in the 3. yeare of the 194. Olympiad as Eusebius in chronic and Beda lib de 6. aetat and Iosep. Scalig. so also M. Lively but other cast it to be in the 4. yeare of the 194.
1. during the siege they were so oppressed with famine that women were constrained to deuoure their owne children they did eat the verie leather of their shooes and targets they died in such heapes within the citie of the plague famine and by ciuill discord that the streetes and channels lay full of dead bodies and were trampled vpon as mire in the streetes in so much that beeing wearie of burying them they threwe their bodies from the wall into the trenches which when Titus beheld full of dead bodies he stretched his hands to heauen as testifying his innocencie that it was not his doing 2. the number of the Iewes were great which were slaine by the enemies in Caesarea there were slaine 20. thousand in Scythopolis 13. thousand in Prolemais 5000. in Alexandria 50. thousand in Damascus 10. thousand this was somewhat before the beginning of that warre Then afterward the warre beeing begunne there were slaine in Galile 18. thousand in Aphek 150000. in Samaria 11. thousand and 600. in Iotapata 4000. in Taricha 6600. in Giscalis 2000. ex Oecolamp the whole summe of those which died in the siege by the famine pestilence and sword came to 11. hundred thousand as Iosephus writeth lib. 7. de bello Iudaic. c. 16. 17. 3. Neither was here an ende of their miserie They which remained the better sort of them were reserued for tryumpht they which were aboue 17. yeare old were sent into Egypt to be employed in certaine workes and some were cast vnto the wilde beasts they which were vnder 17. yeares were sold to be slaues the whole number of the captiues is noted by Iosephus to haue beene 97. thousand Quest. 80. That all this miserie came vpon the Iewes for putting to death the Messiah 1. The Iewes will by no meanes acknowledge that they haue and yet doe suffer these things for the 〈◊〉 of the Messiah but first they answer that these afflictions are layd vpon them to prâ—oue their patience and that they thereby should be tried as gold in the fire But to this we answer 1. that they by these afflictions are nothing amended but waxe worse their impietie profanenesse blasphemie is notoriously knowne to all the world 2. though God lay temporall chastisements vpon men to trie their patience yet to that ende none are depriued of spirituall blessings as they are of the gift of prophesie of miracles of the publike worship of God according to his lawe 3. beside the Lord hath promised them ample and great blessings so long as they walke in obedience of his law as is extant Leuit. 26. and Deuter. 28. so that they should make God a liar if these things were not befallen them for their sinnes 2. The Iewes haue an other answer that they are not punished for the death of Christ but for their other sinnes But the greatest sinnes for the which the Iewes were punished in time past were their Idolatrie and killing of their Prophets which sinnes they are not now gultie of for they haue no Prophets to kill and Idolaters they are not as Hierome saith vnto them Certe non colis idola seruiens Persis Romanis c. Deos ignoras alâ—â—nos truely thou doest not worship idols though thou art in captiuitie vnder the Persians and Romans yet thou art ignorant of strange Gods c. If then God had compassion vpon them when they went into captiuitie for those sinnes certainly this long captiuitie is now fallen vpon them for some greater sinne then any of the other And what can that be els then the putting to death of the Blessed Messiah And so Hierome concludeth memento vociâ— parentum tuorum c. remmember the voice of thy parents his blood be vpon vs and our children c. All this therefore is happened vpon them for killing the heire of the vineyard whereas they did but offer violence to the seruants before 3. Now as it is euident that the Iewes are punished for the death and murther of the Messiah so as their offence was hainous the punishment is also great which is inflicted vpon them which is twofold either corporall or spirituall the corporall is threefold in the losse of their dignitie they beeing depriued of their gouernement and policie in the perpetuall desolation of their citie and their ignominious exile and dispersion thorough the world their spirituall punishment is twofold the blinding of their minde and vnderstanding and the hardening of their heart as the Prophet Isay saith c. 6. 10. make the heart of this people fat and their eares heauie aud shut their eies least they see with their eyes c. and vnderstand with their heart c. Quest. 81. He shall confirme the couenant with many for one weeke how this one weeke is to be vnderstood 1. Cyrillus Hierosol cateches 12. beginning the 69. weekes at Darius and ending them at the birth of Christ omitteth the 70. weeke altogether But that must needs be acknowledged to haue beene a great ouersight in Cyril seeing that the most speciall things to be performed by the Messiah was done in the 70. and last weeke 2. Hyppolitus ending the 69. weekes in the natiuitie of Christ deferreth the 70. and last to the ende of the world vnto the preaching of Henoch and Elias But beside that it was the errour of those times that Henoch and Elias should come in their owne persons and preach toward the ende of the world seeing our Sauiour expoundeth that prophesie of the comming of Elias of Iohn Baptist Matth. 11. who came in the spirit of Elias this last weeke must not be seuered so farre from the 69. weekes but as the 62. followed immediately the first 7. so after the 7. weekes and the 62. weekes which make 69. must followe the 70. and last weeke 3. Eusebius as Hierome reporteth his opinion in his commentarie vpon this place ending the 69. weekes at the baptisme of Christ taketh the 70. and last weeke for 70. yeares and so extendeth it vnto the time of Traian the Emperour for so long the preaching of the Apostles continued Iohn the Euangelist suruiuing all the Apostles vntill then But seeing Eusebius taketh the 69. propheticall weekes but for 7. yeares a peice he hath no reason to make the last weeke tenne times so much as any of the other neither is a weeke of yeares in any place so taken in Scripture 4. Oecolampadius taketh this 70. and last weeke yet more largely for he beginneth it at Pompeys time when the state of the Iewish commonwealth beganne to decline and continueth it vnto the death of Christ which he reckoneth to be some 98. yeares and endeth the week in the raigne of the Emperour Hadrian which is aboue 98. yeares more in which time all these things happened here spoken of and then was the finall desolation of the citie so he taketh the 70. and last weeke not for any certaine number of yeares but for the plenitude and fulnesse of time But seeing the rest of the weekes
7. But by two wayes chiefely was this couenant ratified and confirmed by the declaration and publishing thereof by his preaching and by the sealing thereof by his most precious blood like as a Testament is first declared and written and then confirmed by the death of the Testator So in the death of our Blessed Sauiour was the couenant before set forth by his preaching fully established as Oecolampad Scimus c. in morte ipsa proprie foedus confirmari c. we know according to the author of the epistle to the Hebrewes that the couenant was properly confirmed in his death c. And this further may be made plaine thus 1. by the type and figure as Moses tooke the booke of the lawe and reade in it and then sprinkled the blood vpon the people saying this is the blood of the couenant Exod. 24. 8. so the booke of this couenant declared by Christs preaching was made sure in his blood 2. This also appeareth by the institution of the Lords supper where Christ saith of the cuppe representing his blood this is the newe Testament in my blood c. Luk. 22. 20. that is a signe seale and representation thereof 3. the Apostle sheweth this also by the nature and condition of a Testament which is confirmed when men are dead Heb. 9. 17. and so in this place the Septuagint translate the Hebrewe word berith by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testament for the word signifieth both a couenant and a testament as Budeus sheweth in his commentaries for the ratifying then and confirming of this will and Testament of our Sauiour his death and passion was necessarie with the shedding of his most pretious blood for the remission of our sinnes Quest. 84. When this testament beganne to be ratified and confirmed by the preaching of Christ. 1. Pererius deliuereth it as an auncient tradition and a receiued opinion that Christ beganne not to preach and worke miracles till a yeare after he was baptised for the first miracle which he wrought in Cana of Galile they hold to haue beene done the same day tweluemoneth wherein he had beene baptised 2. But this opinion may be easily refuted 1. the words of S. Peter Act. 1. 21. are directly against it of these men which haue companied with vs all the time that the Lord Iesus was conuersant among vs beginning from the baptisme of Iohn vnto the day that he was taken vp from vs must one of them be made a witnesse with vs of his resurrection Here it is euident that Christ beganne to preach after he had receiued Iohns baptisme Pererius by the baptisme of Iohn here thinketh all that time to be vnderstood wherein Iohn baptized till he was imprisoned but that can not be for Iohn beganne to baptize before Christ came vnto his baptisme and before Christ was baptized he preached not neither shewed himselfe publikely therefore the beginning can not be vnderstood to be from Iohns baptisme in that sense 2. Seeing Christ was publikely in his baptisme called from heauen to the office of teaching in that it is saide Heare him it is not like that our blessed Sauiour would intermit that holy function a yeare together 3. Before that miracle in Cana of Galile he entertained Disciples as is euident Ioh. 1. as Andrew and Peter Philip and Nathaniel therefore euen then he beganne to be a publike teacher 4. If Christs preaching beganne a yeare after his baptisme in the beginning of his 31. yeare then could he not preach and confirme the Couenant halfe a weeke that is 3. yeares and a halfe seeing he is generally held to haue died in his 33. yeare wherefore euen presently after his baptisme as soone as his 40. dâ—â—â—s fast was ouer Christ beganne to preach and shew his power in working of miracles 85. Quest. v. 27. In the halfe of the weeke he shall cause the sacrifice to cease when this halfe weeke beganne 1. R. Shelamo thus interpreteth the halfe weeke that a little before the destruction of Ierusalem after the Iewes had violated the truce taken betweene them and the Romanes for 7. yeares then in the middes of the weeke that is in the fourth yeare of those seuen the Romanes came and besieged the citie But it is shewed before qu. 82. that this is but a Rabbinicall conceit that any such truce was made betweene the Romanes and the Iewes 2. Some doe likewise refetre this halfe weeke to the destruction of Ierusalem that in the middes thereof that is the 5. yeare before the ouerthrow of the citie the Romanes came laid siege vnto it Iun. Polan M. Lively But this sense can not be admitted because it hath beene prooued alreadie qu. 49. that these 70. weekes and euery part thereof determined in the death of Christ. 3. Iosephus Scaligor hath a conceit by himselfe that this 70. and last weeke must be deuided the one part thereof he alloweth for the time of Christs preaching namely 4. yeares and an halfe the other for the destruction of the citie two yeares and an halfe more But here two exceptions may iustly be taken 1. he diuideth this weeke the one part aboue 30. yeares from the other whereas euery part of these weekes must one succeede an other 2. he diuideth two yeares and an halfe from the rest but that maketh not halfe a weeke 4. Some beginne this halfe weeke at the death of Christ and continue it afterward when the sacrifices and rites of the law beganne to be abolished by the Apostles as we read Act. 15. Perer. Pint. Melancth M. Lydyat in ann 4043. Osiand sauing that Osiander maketh it the first halfe of the last weeke the other the latter But it hath beene prooued alreadie that these yeares must ende in Christs death 5. This halfe weeke then is better taken for the latter halfe part of the weeke which beginneth at the baptisme of Christ and endeth at his passion so Bullinger saith per praedicationem Euangelij mortem Domini nostri Iesu Christi constat legem esse abrogatam by the preaching of the Gospel and by the death of Iesus Christ it is euident the law was abrogated so also Hugo beginneth this halfe weeke in the 15. of Tiberius at Christs baptisme for then in the baptisme of Christ hostiarum legalium purificatio paulatim coepit vilescere the purifying of the legall sacrifices beganne by little and little to waxe vile Thus also expoundeth the author of the Scholasticall historie as Pererius sheweth in the very ende of his 10. booke vpon Daniel and vnlesse we ende the 70. and last weeke at the passion of Christ it will not ende in a yeare of Iubile for Christ is held to haue died in a yeare of Iubile that the shadow may agree vnto the bodie see before qu. 66. toward the ende 86. Quest. How and when the sacrifices were caused to cease and were abolished 1. R. Shelamoh thinketh that this is vnderstood of the ceasing of the sacrifices in fact when
controversie 19. Contr. Why the Lord suffereth Antichrist to rage against his Church That is no reason which Bellarmine pretendeth that the Romane Church is by their outward prosperitie knowne to be the true Church and therefore it is giuen vnto them to prosper but these rather are the causes 1. That herein Gods mercie may appeare who for a long time tied vp and bound Saâ—han though for a while he be let loose yet in that vntill the reuealing of Antichrist he was bridled and not suffered hetherto to powre out all his malice against the Church of God it must be ascribed to his mercie 2. The Lord by this persecution vnder Antichrist will trie out the faithfulnes of his seruants that they may be discerned from the hypocrites as it is shewed here in the former verse that diuers were suffered to fall into affliction to trie and purge them both that they might be scuered and purged from hypocrites as the wheat is from the chaffe and drosse and that the Lord also might haue experience of the faithfulnes and constancie of his seruants Hereupon Hyppolitus thinketh that the Martyrs vnder the tyrannie of Antichrist shall be the most glorious Martyrs that euer were in any persecution before which verily may be affirmed of our holy Martyrs that suffered in the daies of Queene Marie in England and then and since in other places for beside that their torments and cruell manner of death were equivalent the cause for the which they suffered was more hard to be iudged of and their enemies more subtle for the Martyrs of the Primitiue Church died for not yeilding vnto most grosse idolatrie of the heathen which was most manifest impietie and their aduersaries were professed enemies to all Christianitie But these latter Martyrs suffered for matters of religion euen controuerted among Christians and their persecutors themselues pretending to be Christians 3. A third reason is that God by the hypocrisie and tyrannie of Antichrist punisheth the sinnes of the world which abounded at the reuealing of Antichrist Hyppolitus thus well setteth forth the iniquitie of those times wherein Antichrist shall come omnes suo arbitratu vivent silij manus inijcient in parentes c. all shall liue as they list the sonnes shall lay violent hands vpon their parents the wife shall deliuer the husband to death the husband the wife masters shall be cruell toward their seruants and seruants shall be stubborne against their masters no man shall reuerence the aged nor haue pitie on the poore then shall enchanters and sorcerie be in force Pastours shall become wolues and Monks shall couet and desire the things of the world c. All these vices and corruptions abounded in the world when Antichrist beganne to shew himselfe and these things are yet practised vnder the Romane tyrannie Wiues doe accuse their husbands and husbands their wiues children the parents and parents the children one brother riseth against an other to put them to death for religion So that for these and other sinnes the hard yoke of Antichristian bondage yet lieth vpon the world And S. Paul sheweth the reason thereof 2. Thess. 2. 11 12. God shall send them strong delusions to beleeue lies that all they might be damned which beleeue not the truth but had pleasure in vnrighteousnes And so those nations which are yet in bondage vnder Antichrist because they desire not to leaue their superstition and vnrighteous liuing but still continue enemies to the truth therefore they are by the iust iudgement of God kept still in ignorance and misbeleefe 20. Controv. That out of this text v. 36. it can not be prooued that the Pope is not Antichrist as Bellarmine intendeth Bellarm. lib. 3. de Rom. Pontiâ— c. 21. goeth about to prooue by diuers arguments out of this text that the Pope can not be Antichrist Argum. 1. Antichrist here described shall doe what he list and exalt himselfe against God as not holding himselfe tied vnto any law nor acknowledging any superiour so doth not the Pope who taketh himselfe to be bound vnto the law and confesseth Christ to be his Iudge and superiour Ans. The Pope confesseth thus much in words but in effect he abrogateth the law of God and so consequently denieth Christ to be his superiour 1. The Pope dispenseth against the law of God which sheweth his superioritie ouer the law Pope Martin the 5. with the aduise of his Popish diuines dispensed with one to marrie his owne sister germane this is committed to writing by Antoninus Florentin summ 3. p. tit 1. c. 11. § quod Papa whome Necolaus Boerius followeth consil 20. vtrum papa numer 26. such were the incestuous mariages of Egypt for Ptolome Philadelphus maried his owne sister Berenice and so did Ptolome Philopator his sister Eurydice whome he killed Ptolome Physcon married Cleopatra his brother Philometors wife in which very case the Pope dispensed with Henrie the 8. to marrie his brother Prince Arthurs wife Likewise the law of God forbiddeth the setting vp of all images to be worshipped Levit 18. 9. which the Pope commandeth euery where to be done The holy Apostle saith that concupiscence is against the law and consequently sinne Rom. 7. 7. But the Pope in his Councell of Trent decreed the contrarie that concupiscence is not vere proprie peccatum verily and properly sinne 2. As the Pope alloweth that which Gods law forbiddeth and condemneth so likewise he forbiddeth that which Gods word alloweth and commandeth As Gods word commandeth obedience to parents but the Pope set Conradus and Henrie against their father Henrie the 4. who warred against him and Henrie depriued him of his Empire and of Christian sepulture Our Sauiour biddeth to giue vnto Cesar the things which are Cesars as homage tribute obedience but Gregorie the 2. forbad tribute to be paied to Leo the 3. for pulling downe of images or any obedience to be yeilded vnto him The Scripture alloweth that they which haue not the gift of continencie should marrie but Calisthus the 3. refused to dispense with the marriage of a certaine Deacon that alledged he had not the gift of continencie for whome also Cardinal Senensis entreated who was afterward Pope called Pius the 2. who writ hereof vnto his friend in these words alterum Papam expectandum qui melior sit that an other Pope must be expected who should be better Boerius loc citat num 20. The Scripture counteth mariage honourable and maketh it free for all men Hebt 13. 4. yet the Pope forbiddeth mariage to his Clergie as a disgrace to their orders 3. And that it yet may more euidently appeare how the Pope extolleth himselfe aboue Christ In the yeare 1447. when Felix was Bishop of Rome who succeeded Eugenâ—us this answer was made by the Cardinal of S. Angel to the Embassadors of Bohemia Siquis non crederet Christum esse verum Deum hominem idem sentiret Papa eum non damnatum â—ri if any did not beleeue Christ to be
30. Controv. Of the fearefull ende of diuerse Popes As Antiochus came vnto a terrible ende he was eaten of wormes and his flesh fell away from him that he could not endure his owne stinke so herein he was a figure and type of diuerse Popes of Rome who came to an vntimely death Sabinianus who first brought in the canonical houres and the vse of tapers in the Church was frighted by a vision wherein Gregorie the 1. appeared vnto him whose books of meere enuie he thought to haue burned and smote him vpon the terror whereof he not long after died Fascicul tempor Boniface the 3. after he had obtained of that parricide and murtherer the Emperour Phocas that the Church of Rome should haue the principalitie before other Churches came home and ended his dayes in sorrowe and griefe hauing not enioyed his papacie aboue a yeare and 5. moneths Leo the 3. was taken by the citizens of Rome and imprisoned and making an escape went by stealth into Fraunce where he ended his dayes miserably hauing not beene Bishop full 20. moneths Pope Lando was suffocated by Iohn the 11. by thrusting a pillowe into his mouth Sylvester the 2. that obtained his papacie by the deuill when he had solemnized Masse in a chappell called Ierusalem which signe the deuill had giuen him that he should not die till he came to Ierusalem died presently and his bodie was cut into gobbets least the deuill should haue carried it away Naucler Iohn the 13. that had committed incest with two of his sisters was slaine in adulterie Iohn the 15. had his eyes put out by Boniface the 7. and was famished to death in the castle of S. Angel the same Boniface the 7. died suddenly a very short time after and his body was drawne with a rope by the feet through the streets of Rome the historie called fascicul tempor giueth this note here of the Popes note saith he that the Bishops of Rome are killed as in the Primitiue Church but they were no martyrs par poena sed dispar causa the punishment was like but the cause vnlike Benedict the 5. fledde to Hamburge and was there strangled in prison Benedict the 6. was taken by the citizens and strangled in the castle of S. Angel Gregorie the 7. by poison and other meanes made an hand of 6. Popes one after another to make a way for himselfe to the Popedome And he himselfe who so persecuted the Emperour Henrie the 4. was taken by Cynthius a citizen of Rome and imprisoned and afterward was besieged by the Emperor and at the last escaped into a poore village in Apulia where he died miserably Victor the 3. was poisoned in a chalice by a subdeacon and thereof died Paschal the second after he had stirred vp Henrie the 5. against his father was taken by the same Henrie and cast into bonds and so died in prison Adrian the 4. was choaked of a little flie and so ended his life Boniface the 8. who had beene a terror vnto Princes died madde in prison and bonds of whom it is said that he entred like a foxe reigned like a wolfe and died like a dogge Clement the 5. was poisoned Paulus the 2. who as Platina writeth exceeded Heliogabalus in riot and filthie pleasure through gluttonie and leacherie fel into an apoplexie Sixtus the 4. died of verie griefe that his warres were ended Alexander the 6. died of the same poison which his sonne Caesar Borgias had prouided for Adrianus Cardinall of Corneta Paulus the 3. that spent his time in filthie pleasure after he had heard of the death of his sonne Pertus Aloisius died in a peuish rage and crying out in despaire peccatum meum contra me semper my sinne is alway against me so gaue vp the ghost Iulius the 3. that belli-god died of a surfet and not without suspition of poison Pius the 5. that had like a wolfe sucked the blood of many of Christs lambes fell thorough griefe into a consumption and sucked asses milke but it helped him not Sixtus the 5. who so pursued and baited with his bulls Henrie the 4. now king of France died of poison whereas the king yet liueth and prospereth After him followed Vrbane the 7. Gregor the 14. and Innocentius the 9. who died all in a verie short time one after an other ex Polan Thus Antiochus miserable ende was a right figure and patterne of the like ende of the like Romane tyrants And as Antiochus tyrannie ended with him so at the length the kingdome of Antichrist shall be extinguished as it is prophesied Apocal. 14. 8. It is fallen it is fallen Babylon that great citie for she made all nations to drinke of the wine of the wrath of her fornications c. Thus haue I by Gods grace shewed how diuerse wayes Antiochus was a type and figure of the Romane Antichrist and so much of the controversies out of this chapter 6. Morall obseruations 1. Observ. The Angels assist Princes in the defence of the Church v. 1. I stood to encourage him that is the Angel assisted Darius in his godly purpose in sending the people of God out of captiuitie If the Angels assist infidels when they fauour the Church much more faithfull Princes for the speciall office of the Angels is to be empolyed for their sakes which shall be heires of saluation Heb. 1. 14. 2. Observ. Ambition and couetousnesse the causes of the ruine of kingdomes v. 2. By his riches he shall stirre vp all against the Realme of Grecia Xerxes who by oppression grewe rich and by his riches waxed proud and thorough pride mooued vnnecessarie warre warring against the Grecians with 800. thousand men was the occasion of the ruine and fall of the kingdome of the Persians for these warres continued still and though sometimes intermitted yet were not fully ended vntill Alexanders time who tooke occasion by those warres to goe against the Persians 3. Observ. God resisteth and punisheth the proud v. 4. And when he shall stand vp his kingdome shall be broken c. Alexander beeing lifted vp in minde for his great successe made himselfe equall vnto God when he heard that the Arabians worshipped two gods the heauens which did beare the Sunne and Dyonisius because he went with an armie against the Indians thought himselfe worthie to be the third god and sometime he would come forth like Iupiter sometime like Diana for this his pride and vnthankfulnes to God he continued not long beeing cut off in the 32. yeare of his age and all his posteritie and kinred his mother sister sonnes and wiues within a short time after his death were all slaine this is the ende of proud persons So it befell vnto proud Pharaoh king of Egygt who was drowned in the redde Sea and vnto Herod that was deuoured of wormes Act. 12. 4. Observ. Incestuous marriages vnhappie v. 6. The kings daughter of the South shall come to the kings daughter of the North. Ptolomeus Philadelphus gaue
the persecution of Antiochus and after the citie was recouered they returned againe as out of their sepulchers And by the writing in the book they meane such as faithfully stood in the defence of the lawe this exposition also followeth Pellican But Theodoret confuteth this interpretation by two sufficient reasons 1. they which fled away and hid themselues in the caues were all faithful men they fledde because they would not be forced to forsake the lawe but these that awake out of the dust arise some to life some vnto shame so it would follow in their sense eosdem fuisse pios impios that the same men were both godly and vngodly 2. these doe rise vp to eternall life but they which so returned from their dennes and caues died againe 3. wherefore though hitherto Porphyrie hath followed the sense of this prophesie well in applying it vnto Antiochus yet here he faileth 4. But it is no maruell that he beeing an enemie to the Christian faith doth obscure by his gloases so cleare a place for the resurrection of the dead it may seeme strange that Pellican a Christian interpreter should approoue that sense This was the heresie of Philetus and Hymeneus which said that the resurrection was past alreadie 2. Timath 2. 17. as Porphyrie here affirmeth the same vnderstanding this so euident a place for the resurrection metaphorically 2. Some thinke that mention is made here of the resurrection because it shall followe immediately after those troublesome times before spoken of of this opinion are all they which doe applie the times of trouble before spoken of to the last persecution vnder Antichrist as Lyranus Perer. Pintus with the rest of that side likewise Melancthon statim post haec certamina fiet resurrectio mortuorum streight after these combates shall be the resurrection of the dead so also Osiander huic postremae reformationi Ecclesiae sinis mundi imminet streight after this last reformation of the Church the ende of the world shall be at hand But it is at large shewed before quest 3. that the times of trouble before spoken of were those which fell out vnder Antiochus Epiphanes 3. Iunius in his commentarie maketh this to be the coherence that the Angel hauing spoken of the first comming of Christ before doth now ioyne thereunto his second comming declared by the effects the resurrection of the dead so also M. Calvin But it hath beene shewed before likewise that Christs first comming in the flesh is not here intended by the Angel 4. This then is the reason of the connexion that whereas before the Angel spake of the deliuerance of the people of God so many as were written in the booke of life because many of the Saints should be put to death the Angel addeth an other comfort that they should rest in the hope of the resurrection Polan And that place Heb. 11. 35. may serue fitly to expound this some were racked and would not be deliuered that they might receiue a better resurrection this also is further shewed by the example of such as suffred then how they comforted themselues in the hope of the resurrection as Razis when he pulled out his owne bowels which act of his cannot be commended called vpon the Lord of life and spirit that he would restore them againe vnto him 2. Macchab. 14. 46. Quest. 9. Why it is said many of them that sleepe c. shall awake and not all 1. Lyranus thinketh the reason to be this because of infants which shall rise againe but they cannot be said properly to awake because they shal neither haue sensum poenae vel gloria sense of paine or of glorie But this is an idle conceit for in the resurrection our bodies shall rise in perfection corruption shall put on incorruption 1. Cor 15. 53. then if our bodie shall rise perfect and incorruptible they shall haue perfect sense and other qualities of the bodie 2. Some thinke it is said many and not all in respect of the wicked of whom it is said non resurgent impij in iudicio Psal. 1. the wicked shall not rise in iudgement because they shall not rise vnto life Pintus But the vulgar Latine translateth not that place well the true reading is non consistent in iudicio the wicked shall not stand in iudgement And againe in this place the wicked are a part of this many some shall awake vnto shame 3. Wherefore these answeares may better serue 1. Augustine saith ponit aliquando scriptura pro omnibus vocabulum multis the Scripture putteth sometime for all this word many and he giueth instance of Abraham of whom the Lord saith in one place I haue made thee a father of many nations Gen. 17. and yet in another he saith in thy seede shall all nations be blessed Gen. 22. But this example is not so fit for in the one place the Lord speaketh of Abrahams carnall generation in the other of his spirituall seede namely Christ in whom all the nations of the world should be blessed that other instance giuen by Theodoret is more to the purpose Rom. 5. 18. by the offence of one the fault came on all men to condemnation and after in the next verse following the Apostle saith by one mans disobedience many were made sinners Here it is euident that many is taken for all 2. An other answer is that many are saide to rise because all indeede shall not rise againe because all shall not sleepe but they shall all be changed 1. Cor. 15. 51. Bulling Vatab. and againe in another place the Apostle saith we which liue and are remayning in the comming of the Lord shall not preuent those which sleepe Osiander 3. And otherwise it may be yet answered that this word rabbim many as it appeareth by the accent Zakeph ghadol is taken distributiuely that many should awake vnto life and many vnto shame Iun. in commentar Polan Quest. 10. A description of the resurrection of both good and bad vers 2. The resurrection of the dead is here described 1. in generall that many that sleepe in the dust of the earth shall awake 2. the particular euents are shewed that some shall awake vnto life some vnto shame In the first part 1. in that they are said to sleepe the beeing and remaining of the soule after death is signified as the soule liueth when the bodie is layd a sleepe 2. and by this phrase is also noted the naturall affection which the soule hath to the bodie that although they be sundred and separated a while by death yet they both make but one man as the soule and bodie are vnited together in naturall sleepe for the vnion of the soule and bodie is essentiall but the dissolution by death is accidentall by reason of sinne and therefore cannot hinder for euer the naturall and essentiall vnion Iun. 3. in that mention is made of the dust of the earth it putteth vs in minde of the first creation of man which was out
be heresies that they which are approoued may be knowne 2. as the cloath by often washing is whited so by affliction men are purified from their corruptions as the Prophet Dauid saith Psal. 119. 67. before I was afflicted I went astray 3. as the gold and siluer is tried in the fire so the Lord taketh triall of the faith and patience of his seruants by affliction as S. Peter saith 1. epist. 4. 12. Dearely beloued thinke it not strange concerning the sierie triall which is among you to prooue you c. 7. Observ. Of the fruitfull meditation of death v. 13. Goe thy way for thou shalt rest and stand vp in thy lot After that the Lord had reuealed to Daniel by his Angel the comming of the Messiah that should finish sinne and reconcile sinners c. 9. 24. and beside he had heard what should be the ende of the iust they should awake vnto euerlasting life now he is called to prepare himselfe to his ende so after we haue attained to the knowledge of Christ we should desire nothing more then with S. Paul to be dissolued and to be with Christ and to sing with old Simeon Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation And now blessed be the Lord who hath suffered me to liue with Simeon to see this great mysterie of saluation reuealed in this booke who I trust will yet strengthen me in other bookes and parts of holy Scripture to embrace Christ as it were in mine armes and to shew him vnto others that when the course of my poore ministrie is fulfilled I may sing nunc dimittis with Simeon and so we the seruants of Iesus Christ may comfort our selues with this gracious promise made to Daniel to rest in peace and stand vp in our lottes in the day of the Lord to whom be praise for euer FINIS ⧠AN APPENDIX vnto this Commentarie wherein are examined the reasons and Arguments vrged by GRASERVS against IVNIVS exposition of the Image which Nabuchadnezzer saw in a dreame c. 2. and of the visions set forth c. 7. c. 8. and of the 11. chap. from v. 36. to the ende AFter I had by the Lords gratious assistance finished this Commentarie there came vnto mine hand a â—reatise set forth this last yeare 1608. by Graserus intituled historia Antichristi illius magni the historie of that great Antichrist wherein he taketh vpon him to infringe and impugne the interpretation of Iunius throughout this booke This his Censure and animadversion he diuideth into tenne exercises as he calleth them I thinke it not amisse speedily to runne through all of them and to weigh his principall reasons and obiections wherein he seemeth to be so confident whose learned trauaile in this argument in applying Daniels propheticall visions against Antichrist as it deserueth commendation so yet some of his reasons are not so pithily set downe but that they may be revewed and examined The first exercise perused and examined In this first part of his treatise Graserus taketh vpon him to prooue that the legges of the image c. 2. and the fourth beast described c. 7. cannot signifie the kingdome of the Grecians which succeeded Alexander as of the Seleucians in the North and of the Ptolomes and Lagidae in the South as Iunius doth well interpret but that by the fourth Monarchie of the Romanes is signified which to this day continueth diuided into two parts as the two legs thereof the kingdome of the Pope in the West and of the Turke in the East and that not the Monarchie onely of Alexander but of him and his successors ioyntly is described by the bellie and sides of the image c. 2. and by the third beast c. 7. His arguments are these Argum. 1. The third beast called the leopard is vnlike vnto the other two before it the lion which signifieth the Chaldean Monarchie and the beare taken for the Persian state But if Alexander in his owne person were this Leopard he should not be vnlike the first for he was an absolute Monarch as the Chaldean kings were whereas the Persian state was not entire but consisted partly of the power of the Persians partly of the Medes like to the Polonian state which standeth in the ioynt authoritie of the Polonians and Lithuanians And beside not the persons of the kings but the kingdomes themselues are here compared together P. 37. Answ. 1. The dissimilitude of these beasts consisteth not in the vnlike forme of gouernement for the state of the Persian kings was as absolutely Monarchicall as was the Empire of the Chaldeans though their kingdome consisted of diuerse vnited parts yet that letteth not the kingly power to be absolutely Monarchicall but the difference between these kingdomes was in other qualities as the one exceeded the other in strength or in more hard and cruell gouernement as is shewed before in the 17. and 18. questions vpon the 7. chapter 2. not the kingdomes onely but the kings together with their kingdomes are compared together as c. 2. 38. Daniel saith to Nebuchadnezzar thou art this kingdom of gold as his Monarchie was as gold in respect of them which succeeded so he was as gold beeing compared also to his successors So Alexanders person together with his kingdome was this third beast as the little horne cap. 7. ver 8. signifieth Antiochus person with his kingdome Argum. 2. The liues of these beastes were prolonged for a certaine time and period c. 7. 12. But Alexanders kingdome ouer the Macedonians continued but 12. yeares from his fathers death his Monarchie but halfe so long after he had ouercome the power of Persia in so short a time what periods and conuersion of times could be obserued p. 38. Answ. That place is not vnderstood of the continuance or periods of those kingdomes and yet this supposall of the fatall periods of kingdomes is found by experience to be but a speculatiue imagination for the text saith the dominion of the beasts they had taken away before the meaning is that their liues that is some remainder and reliques of those beasts should continue after their dominion and kingdome was ended and determined and so there remained some portion of the Macedonian kingdome euen after Alexander and of other the former Monarchies as is further shewed c. 7. quest 39. Argum. 3. The third beast had 4. heads which are taken by Iunius for the fowre chiefe regiments which were vnder Alexander managed by his principall and chiefe captaines But those 4. captaines are signified by the fowre hornes which came not vp till the great horne which signifieth Alexander was broken for they came vp in stead of that great horne c. 8. 8. pag. 40. Answ. 1. Graserus here confoundeth the visions of the 7. and 8. chapter he maketh the Leopard c. 7. and the Goat c. 8. to signifie the same whereas the goat more generally comprehendeth the whole Grecian Monarchie both vnder Alexander and his