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
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
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
desired as God reuealed vnto Daniel in a vision by night the interpretation of Nebuchadnezzers dreame which he himselfe had before begged and intreated by prayer 4. and some diuine dreames are answerable to the precedent thoughts of the heart as Iosephs dreame was to direct him what he should doe with Marie whome he was carefull of before and much troubled in himselfe about that matter Quest. 47. Why it pleased God by visions and dreames to instruct his seruants 1. One reason Hippocrates yeeldeth because in the day time men are distracted with many affaires and much busines so that the minde is not so free and apt in the day to receiue such spirituall direction as in the night 2. Aristotle saith that dreames come in the night propter noctis silentium sensâ—um exteriorum vacationem because of the silence of the night and the rest and intermission of the senses and the soule then beeing not hindred neither by the occurrent busines of the day nor by the employment of the senses is more readie and free to attend vpon God 3. Beside the night is secret and so the Lord may then secretly insinuate his will without any disturbance of the partie or obseruation of others c. 4. By this it appeareth also quanto sit Deus potentior ad hominem docendum c. how much more powerfull God is to teach and instruct man then any other can for one man onely can instruct another waking and giuing attention but God can instruct men in their sleepe Averroes hath this opinion he denieth not but that a man in sleepe may haue a propheticall instinct yet he thinketh that other artes and sciences cannot be inspired by that meanes which are onely attained vnto by precept and experience and by the helpe of the outward sense But herein he sheweth his ignorance not knowing the Scriptures and the power of God for though ordinarily artes are learned by such meanes yet God hath infused knowledge without any such â—elps as into Noah Bezaleel and Aholiab the builders of the Sanctuarie Salomon the Apostles 5. Adde further that seeing sleepe is an image and representation of death by this meanes we are taught that the soule liueth after the death of the bodie and hath more perfect knowledge and illumination then while it was in the bodie as more visions and reuelations haue beene shewed vnto men in their dreames their bodie beeing asleepe then when they were awake Quest. 48. Why visions and dreames are often shewed vnto simple and vnlearned men 1. By this one reason Aristotle and after him Cicero would eleuate the authoritie of diuine dreames for thus they obiect that if there were any such diuine dreames giuen vnto men by God ea non obscuris indoctis hominibus sed viris sapientia praeditis dari par erat it was meete they should be giuen not vnto obscure and vnlearned men but vnto such as were wise c. 2. To this obiection we thus answer 1. that such Sathanicall dreames as were vsed among the heathen were inspired into the simple ignorant and superstitious that were apt to beleeue any thing that they might not perceiue the fraud of those spirits whose oracles were vaine and void of truth doubtfull and ambiguous 2. but diuine dreames in deede were for the most part reuealed vnto wise and prudent men as vnto Abraham Ioseph Salomon Daniel 3. sometime also such dreames were sent vpon meane men of no great learning or wisdome in the world but they were such as were deuout and religious which their holines and pietie did make them more capable of heauenly visions and reuelations whereas the wisdome and greatnes of this world doth puffe man vp and so is an impediment and obstacle to such mysticall instructions 4. God also hath sometime giuen such dreames vnto wicked and impious men as to Pharaoh Nebuchadnezzer but then such dreames were shewed them not for their owne benefit but for the good of Gods Church and beside though they had dreames yet they had not the interpretation of them but therein vsed the helpe of Gods seruants as Pharaoh of Ioseph Nabuchadnezzar of Daniel Quest. 49. Why dreames are not alwaies cleare and manifest but darkely and obscurely propounded 1. The reason why diabolicall dreames such as were vsuall among the Heathen were obscure and doubtfull may readily be rendered because the spirits which deceiued them had no certaine knowledge of things to come and therefore the dreames and oracles which they gaue were so doubtfully and obscurely propounded that howsoeuer the euent was it might seeme answerable to the dreame and if they failed in their hope the interpretation should be laid not vpon the reuelation which was giuen but vpon themselues that could not rightly vnderstand it 2. But Diuine dreames either were euident plaine and manifest as the dreames which Abimelech Salomon and Ioseph had Matth. 1. or if they were obscure it was for one of these causes 1. that they might seeke vnto the seruants of God for the interpretation of their dreames as Pharaoh did vnto Ioseph 2. that the seruants of God themselues might by earnest praier begge of God the vnderstanding and interpretation of such dreames 3. the manifold mysteries shut vp in such short visions made them the more obscure as c. 2. the vision of the image comprehended more then could be contained in a long processe of speach such visions the more compendious so much the more obscure were they 4. the Lord thought good obscurely and darkely to reueale his will in dreames that the truth might lie as hid for a time till such time as they were fulfilled and accomplished as Iosephs dreames of the bending of the sheaues and bowing of the starres were not perfectly vnderstood till he was aduanced in Egypt Quest. 50. What dreames may be obserued and by whome 1. To obserue all dreames is friuolous and superstitious 1. for this were much like to the ridiculous customes of the Heathen that tooke vpon them to coniecture by the flying of birds and looking into the entralls of beasts 2. beside it sauoureth of the Stoicall fatall necessitie to think that all things necessarily should follow as men surmise by their dreames 3. And if starre-gazing be condemned of the wise and curious Astrologicall obseruations much more is such coniecturing by dreames to be contemned which hath more vncertentie in it then the other 2. Some dreames notwithstanding though not all may be marked but yet Iamblicus rule is friuolous that such dreames as happen either in the beginning of sleepe before the minde be ouercast with the fuming vapors of meates and drinke or in the ende when now all such vapors are concocted and digested by sleepe are worthie of obseruation but those which come in the middes of sleepe the bodie then beeing drenched as it were and fuming with such vapors are not at all to be regarded for this were to limit God to appoint him his times and
aduantage but to seeke the welfare of the people of God as Daniel here doth 2. that they defile not themselues with the superstitious and idolatrous vsages in such places as these three in the next chapter beeing chiefe officers yet refused to worship the kings golden image 2. And as it is lawfull to enioy such places of honour so it is not inconuenient for kings to set sometime strangers in place of gouernement such as for their wisedome and pietie are fit but not to that ende to make a pray of such places of gouernement 4. Places of doctrine 1. Doct. That God onely hath the knowledge of things to come Vers. 11. There is none that can declare it except the gods Hierome hence inferreth that euen in the opinion of the wisemen and Soothsayers of Babylon none hath the knowledge of things to come but onely God by the which it is euident that the Prophets foretelling things to come spake by the spirit of God Bulling By this argument the Prophet sheweth the vanitie of the Idols of the heathen and conuinceth them to be no gods Isay 41. 23. shewe the things that are to come hereafter that we may knowe that yee are gods 2. Doct. Of the immortalitie of the soule Vers. 4. O King liue for euer These heathen men voide of the true knowledge of God in wishing eternall life vnto the king doe shewe their opinion of the immortalitie of the soule which shall further be prooued 1. by the testimonie of Scripture 2. by the demonstration of reason 3. and by the euidence of forren and heathen witnesses 1. The Scripture plentifully testifieth that the soule liueth after it is separated from the bodie as in that the Lord calleth himselfe the God of Abraham Isaac and Iaacob long after their death Exod. 3. 6. whereupon our Sauiour inferreth that he is not God of the dead but of the liuing So Elias prayed vnto God to haue his hostesses child restored to life in these words I pray thee let this childs soule returne vnto him againe 1. King 17. 22. his soule then was aliue for otherwise it could not returne to his bodie Salomon saith that the spirit returneth to God that gaue it Eccle. 12. 7. In the parable Luk. 16. the soule of Lazarus was carried by the Angels into Abrahams bosome 2. 1. Seeing God is most iust and will recompence euerie man according to his life the righteous shall haue reward and the wicked punishment which is not alwaies seene in this life it must needs be that God should execute his iustice in another life 2. Seeing vertue which is in the minde is immortall the subject also thereof the soule must also needes be immortall 3. And the soule beeing not subiect to corruption is consequently immortall for that which is incorruptible is immortall 4. All things haue a place of rest as the center is vnto bodies the soule is restlesse in the bodie and neuer is at quiet if then it should not haue a place of rest elswhere it should be more miserable then any other creature 5. And how could the soule thinke of things immortall or desire them if it were not it selfe immortall 3. By these reasons and such like the heathen beeing perswaded beleeued the immortalitie of the soule as Antiochus in his epistle to Lysias that beginneth Since our father is translated to the gods c. 2. Macchab. 11. 23. In the funeralls of such Romane Emperours as had deserued well of the commonwealth they vsed to set an eagle and to put fire vnder which the eagle feeling soared aloft whereby was signified that the soule or spirit ascended vp into heauen Herodian Pythagoras and Thales Milesius were strong maintainers of the immortalitie of the soule likewise Plutarkain epistol consola and Seneca lib. de morte immatura Euripides held coelos esse aeterna animarum domicilia that the heauens are the eternall houses of the soules Many such like testimonies and examples might be brought from the heathen to this purpose 3. Doctrine Of the vanitie of Soothsayers Vers. 4. Shew thy seruants the dreame and we shall shewe thee the interpretntion These foolish Soothsayers promise much vnto the king but they were able to performe nothing for afterward cap. 4. when the king told them his dreame they could say nothing so they are liberales in verbis c. liberall in words but they can not performe that which they promise It is euident then that there is no art or certaine rule to interpret dreames or to coniecture of things to come but it is an extraordinarie gift that commeth from God Po. So the Lord saith by his Prophet Isay 44. 25. I destroy the takens of the Soothsayers and make them that coniecture fooles c. 4. Doctrine Of the mutabilitie of Princes fauours Vers. 12. He commanded to destroy all the wisemen of Babel Nebuchadnezzar who had before highly rewarded the wisemen and greatly fauoured them now in his rage without any iust cause commandeth them to be slaine such small certaintie there is in the fauour of Princes Dauid at his first entertainement was in Sauls fauour but not long after he hated him as much wen he returned from the slaughter of Goliah Ioseph at the first was much fauoured of Potiphar but vpon the false suggestion of his wife he soone cast him out of his fauour Alexander the great made great account of his friends Parmenio Philotas Clitus Calisthenes but in the ende he so hated them as that he would neuer be reconciled vnto them but killed them therefore the Prophet Dauid saith it is better to trust in the Lord then to haue any confidence in princes Pintus 5. Doct. The sentence of death ought not hastily to be executed Vers. 15. Daniel said why is the sentence so hastie from the king Daniel findeth fault with the hastie execution of the kings sentence shewing that in such cases long deliberation should be vsed and great aduisement taken This was the error of Theodosius the Elder who when one of his gouernours was slaine in a commotion at Thessolonica commanded a great number of the people to be put to the sword for which his bloody fact he was excommunicated of that couragious and religious Bishop S. Ambrose Theodoret lib. 5. Tripart 9. Polan 6. Doctrine Of Gods prouidence Vers. 21. He changeth the times and seasons This is an euident place to shewe that things are not gouerned by chance in the world but ruled by Gods prouidence Meminerimus in tot mutationibus c. fulgere Dei prouidentiam c. let vs remember that Gods prouidence shineth in so many mutations and changes in the world c. Caluin If things that seeme so vncertaine as times and seasons the change of weather the variable disposition of the ayre be yet directed by Gods prouidence then all other things must depend of the same cause This alteration cannot be altogether ascribed to nature for naturall causes worke certainely and orderly and to chaunce much
Dan. c. 1. c. 3. yet there was neuer an vniuersall persecution before for religion among the Iewes H. Br. in Daniel But Lyranus obiecteth so also Pererius and Pintus that there were greater persecutions before then this vnder Antiochus both intensive extensive in the intending and extending thereof in the greatnes and in the continuance the persecution by Nebuchadnezzer was both greater for the citie and Temple was destroied and many carried away captiue and many slaine it was also longer for it continued full 70. yeares Contra. It is true that the captiuitie of Babylon continued longer then this persecution but it was not greater for beside that all these outward calamities of the sword captiuitie spoiling of citie and Temple here concurred they were generally persecuted for their conscience and religion which triall they were neuer put vnto before so that in this respect these may be said to be the greatest troubles which euer that nation had 4. Quest. What deliuerance the Angel speaketh of and of whome v. 1. At that time shall thy people be deliuered euery one that shall be written in that booke c. 1. Bullinger vnderstandeth this deliuerance not in this life but at the comming of Christ which time is called the day of refreshing But then this clause should be confounded with the next v. 2. where he speaketh of those that shall rise and awake out of the dust vnto eternall life he therefore speaketh of an other deliuerance here 2. Some referre it to the spirituall deliuerance of the faithfull from the persecution of Antichrist in the end of the world isti vere salvabuntur de tribulationibus Antichristi these shall truly be deliuered from the tribulation of Antichrist Lyran. so Calvine vnderstandeth it of the spirituall victorie and conquest whereby the faithfull are conquerors euen in the middes of death Osiander of the spirituall deliuerance of the faithfull from Antichrists superstitions by the preaching of the Gospel But Daniel doubted not but that all the elect should be spiritually deliuered therefore some other deliuerance is spoken of from those externall troubles 3. Iunius in his commentarie applieth it to the vocation of the faithfull by Christ that although many should be called in common to the knowledge of Christ at his comming yet the Elect onely should be effectually called vnto life eternall But some externall deliuerance is here signified as the Angel spake before of an outward troublesome time 4. Iunius in his annotations followeth an other sense that euery one should be temporally deliuered from those troubles euen euery one whome it seemed good vnto God in his immutable decree to preserue but by the booke here is vnderstood the booke of life wherein they were written which were ordained to euerlasting life not any such knowledge or decree of God for a particular deliuerance 5. Some giue this sense that all the Elect of the Iewes should by these afflictions be brought vnto life eternall God would sanctifie their afflictions vnto them that thereby they should be consecrate vnto God and so obtaine euerlasting life according ro their election M. H. Br. But in this sense is excluded the temporall deliuerance which is promised for the comfort of the people 6. Pellican doth expound it altogether of their temporall deliuerance that they which then stood for the law obtinuerunt claram Deo auxiliante victoriam obtained a most glorious victorie by the helpe of God But euery one of the Elect in that time of persecution were not deliuered and all that temporally escaped it is hard to say whether they were all elected 7. Wherefore both these the spirituall and temporall deliuerance must be ioyned together that euery one of Gods elect should be deliuered some both in bodie and soule if any of the elect were slaine and put to death in that persecution though their bodie suffered yet their soule should be deliuered and afterward in the resurrection both soule and bodie should be saued as it followeth v. 2. 5. Quest. Whether all the Iewes shall be called before the comming of Christ. Because some vnderstand this deliuerance of the people of the Iewes of their last conuersion and calling in the ende of the world as Lyran. Perer. it shall not be amisse by the way to touch somewhat of that matter 1. Theodoret vpon this place and Gregor hom 12. in Ezech. doe deliuer their opinion that not all the nation of the Iewes but onely so many as shall by the preaching of Henoch and Elias be conuerted to the knowledge of Christ shall be saued the rest which shall cleaue vnto Antichrist who shall most of all deceiue the Iewes they shall be damned as it is said Apoc. 14. 9. If any man worship the beast and his image c. he shall drinke of the wine of the wrath of God But 1. if none els of the Iewes shall be called saue such as shall be conuerted by the preaching of Henoch and Elias none are like to be called at all for that is a meere fable of the returne of Henoch and Elias in their owne persons to preach vnto the world as is afterward shewed Controv. 2. 2. this opinion includeth a contradiction for if at the comming of Antichrist whome the Iewes suppose to be their Messiah he shall most of all seduce them then is it like that very few of the Iewes shall be conuerted but rather more hardened their hoped for Messiah as they thinke beeing come 2. An other opinion is that vniuersally all the Iewes shall be called as Chrysostome inferreth vpon those words Rom. 11. 13. if the diminishing of them be the riches of the Gentiles how much more shall their abundance or fulnesse be which fulnesse Chrysostome thus expoundeth quando vniuersi ad fidem accessuri sunt when all of them shall come vnto the faith hom 19. in epist. ad Romanos 3. But the safer opinion is betweene both these that neither vniuersally the whole nation is like to be called for in their best times when as the worship of God most flourished among them there were many carnall men and vngodly persons among them neither yet shall so fewe of them be conuerted because of the generalitie of the Apostles words v. 26. and so all Israel shall be saued as here in these troublesome times euerie one of the elect was preserued But it is euident by S. Pauls prophesie of the calling of the whole nation that the greater part shall be conuerted and beleeue so that the other part of those which shall remaine in their blindnesse and hardnesse of heart still shall be but small in respect of the other And thus the Scripture vseth to take all for the most and greatest part Now that there shall be before the comming of Christ such a generall calling of the Iewes the Apostle prooueth out of Isay 59. 20. the deliuerer shall come out of Zion and shall turne vngodlinesse from Iakob this prophesie is not yet fulfilled for though some of
part of time mentioned c. 7. 25. and c. 12. 7. which containeth the precise time of three yeares and 10. dayes during the which the daily sacrifice was discontinued 3. here is one time of 1290. dayes which endeth at such time as religion was fully restored after the purgation of the Temple 4. and there is mentioned a fourth time of a 1335. dayes which endeth at Antiochus death Quest. 27. Of the last words spoken to Daniel goe thy waies vnto the ende v. 13. 1. Melancthon hence inferreth because mention is here made of the last resurrection that Daniel shall stand vp in his lot that the prophesie of Daniel reacheth vnto the ende of the world But this followeth not because the resurrection is here spoken of that therefore Daniels prophesie comprehendeth the last times no more then it can be hence concluded that Daniel should himselfe liue vnto these times yet we denie not but that typically many things in this prophesie may be applyed vnto the persecutions of the Church in the latter dayes 2. Chrysostome thinketh that by this speach the Lord reuealed vnto Daniel that he should not returne into his owne countrey but die in Babylon in the land of the captiuitie as the Lord told Moses that he should not goe into Canaan But though thus much is not here signified it is true that Daniel died out of his owne countrey and he is forewarned of his ende which could not be farre off Daniel beeing now verie old of more then an 100. yeares 3. These words goe thy way vnto the ende doe put Daniel in minde of diuerse things 1. contentus sis hac mensura be content with this thy lot Calvin he should from henceforth expect no more visions 2. that he should perseuere and continue vnto the ende Bulling 3. and that he should set all things in an order and not trouble himselfe any further with curious searching out of these things but prepare and make himselfe readie for his ende Iun. in comment 4. that which God had yet further to reueale for the comfort of his Church he would reserue for other times as Ezra Zacharie Haggie Malachie were raised vp afterward the Lord would adorne his Temple at the reedifyiâ—â— thereof with some propheticall visions M. Br. in commentar Quest. 28. Of these words thou shalt rest and stand vp in thy lot Here two things are promised vnto Daniel 1. his rest that should followe immediately after his death both in bodie and soule 2. his reward he should stand vp in his lot in the ende of dayes 1. He shall rest both in bodie in the graue and in soule being taken vp into euerlasting ioy the wicked doe not rest after their death for their soules goe immediately to the place of torment as is shewed in the parable of the rich glutton Luke 16. But this is the priuiledge of those which die in the Lord they doe rest from their labours Apocal. 14. 13. 2. He shall stand vp in his lot 1. Melancthon thus interpreteth docebis confirmabis Ecclesiam c. thou shalt teach and confirme the Church in the last times but it is euident that he speaketh of his standing vp in the resurrection because mention is made before of his rest 2. he shall stand vp for the wicked beeing condemned of their owne conscience shall not be able to stand in iudgement Psal. 1. 5. But the righteous shall stand forth and appeare with boldnesse before the Lords tribunall seate Perer. 3. And the lot and portion of the righteous is euerlasting life which is called a lot because it is giuen freely and cast out vnto them without any desert of theirs Perer. and because euerie one hath his lot all shall not haue the same measure of glorie Polan And vnto this gracious promise made vnto Daniel answeareth that holy and comfortable saying of S. Paul I haue fought a good fight I haue finished my course I haue kept the faith from hence forth is laid vp for me a crowne of righteousnesse which the Lord the righteous iudge shall giue vnto me at that day and not vnto me onely but vnto all them that loue his appearing 2. Tim. 4. 8. God graunt vnto vs so to keepe the faith and to fight a good fight that we may obtaine that crowne of righteousnesse through the merits of our blessed Lord and Sauiour Christ Iesus to whom be praise for euer 4. Places of doctrine Doctr. 1. Of the person and office of Christ. v. 1. Michael shall stand vp the great Prince which standeth for the children of thy people here are three things shewed concerning Christ 1. his person he is called Michael that is as God one equall vnto God a distinct person from the Father but of the same essence power eternitie who is the brightnesse of the glorie and the engraued forme of his person Hebr. 1. 3. 2. His office is described he is the great Prince the gouernement is vpon his shoulder Isa. 9. 6. the Lord of Lords and the King of Kings Apocal. 17. 14. the mightie protector and defender of his Church 3. The benefit which we haue is this this Michael standeth for his people to defend them from the rage of Sathan and of his ministers as our Blessed Sauiour saith I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand Ioh. 10. 28. Doctr. 2. Of the resurrection of the dead and the manner thereof v. 2. Many of them which sleepe in the dust of the earth shall awake c. 1. Here is confirmed that article of our faith concerning the resurrection of the dead the like hath Iob. 19. 26. Isay. 26. 19. Ezech. 37. 12. and this is the first place in the old Testament wherein euident mention is made of eternall life 2. The diuerse state and condition is described of those which shall rise againe some vnto euerlasting life and some to perpetuall shame as our Sauiour saith in the same manner Ioh. 5. 29. they shall come forth of their graues that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation 3. The easines and facilitie of this work is shewed with God that it is no more for him to raise the body out of the graue then for the body to awake froÌ„ sleep to rise out of the bed so the righteous are said to rest in their beds that is in their graues Isa. 57. 2. sleepe then is an image of death then the awaking from sleepe should put vs in mind of our resurrection and assure vs thereof as Tertullian well saith cum evigilaverit corpus redditum officijs eius resurrectionem mortuorum tibi affirmat when thy bodie is awaked beeing restored vnto the duties thereof it doth affirme and testifie vnto thee the resurrection lib. de anim c. 43. the same Tertullian concludeth the resurrection by the example of the Phoenix which is said to rise out
meant in deed 11. I preferre here therefore the interpretation of Chrysostome in the place before alleadged that Moses and Paul tanto Dei amore flagrabant c. did burne with such loue and zeale to the glorie of God that in respect thereof Deo ipso frui pro nihilo reputarunt they made no account of the fruition of God himselfe hoc erat eorum propositum ne Deus ab ipsis summe dilectus irrideretur ab impijs this was the purpose and scope of their desire least God whome they dearely loued should haue beene laughed to scorne and derided of the wicked which Moses feared would haue beene if the Lord should at this time haue destroied his people as Moses had declared before in his praier Exod. 32. 12. Wherefore shall the Egyptians speake and say He hath brought them out miraculously to slay them in the mountaines These holy men preferred the glorie of God before their owne saluation 6. Controv. That the soules of the faithfull departed doe not sleepe vntill the resurrection but presently enioy the sight of God Bellarmine falsly ascribeth this opinion vnto Luther and Calvin and vnto the reformed Churches that the soules of them which depart hence in the Lord doe not enioy the presence and sight of God vntill the generall resurrection Tom. 1. contr 7. l. 1. c. de canon sanct But 1. Bellarmine is much deceiued for they hold no such thing it was the opinion of one of the Popes Iohn 22. which is thus reported by Hadrian the 6. an other of their Popes in 4. sententiar de sacram confirm artic 3. Ioannes 22. publice docuit c. Iohn the 22. did publikely teach and commanded also to hold quod animae purgatae ante sinale iudicium non habent stolam quae est clara facialis visio Dei that the soules beeing purged receiue not their stoale or garment before the finall iudgement which is the cleare vision of God face to face c. 2. This his error might seeme to be grounded out of this text they that sleepe in the dust shall awake but this is euidently spoken of their bodies which are laid in the graue and dust of the earth which are said to sleepe because their bodies doe but rest there for a time they shall be raised againe But that the soules of the beleeuing doe presently passe out of their bodies vnto heauen is manifest by the answer of our Sauiour vnto the theefe This day shalt thou be with me in Paradise out of which place Gerson Chauncelour of the Vniuersitie of Paris in an oration before the states of France inferreth Latronem c. beatificatum suisse in Paradiso in ipsa hora mortis that the theefe though he had not fulfilled his penance was made blessed in the very houre of his death Gaguin histor Francor lib. 8. 3. The truth then is this that the soules of the faithfull departed are presently taken vp vnto rest but yet their glorie shall be more full and absolute when the bodies together with soules shall be glorified in the resurrection as S. Peter faith 1. epist. 5. 4. When the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glorie So the Angels that fell are said to be kept in chaines of darknes vnto damnation 2. Pet. 2. 4. they are alreadie damned but yet they shall haue a further consummation of iudgement at the last day Likewise the wicked are said to goe into euerlasting fire in the day of iudgement Matth. 25. 46. and yet presently after death their soules goe vnto the place of torment Luk. 16. 23. 7. Controv. That all men shall rise againe and not onely the faithfull neither shall they die againe Two errors of the Iewes are here conuinced 1. they hold that the resurrection shall be onely of the righteous but the wicked they thinke shall abide in death for euer But the Angel saith that of these which awake out of the dust some shall awake to shame the wicked then shall rise againe 2. The Iewes hold with the Chiliasts that the iust shall rise againe and shall liue a thousand yeares in the earth without any warre or trouble and afterward they shall die againe But here the Angel saith that some shall rise vnto euerlasting life they shall rise then neuer to die againe 8. Controv. That Christ died not in generall for all but for such onely as beleeue The Vbiquitaries which hold an omnipresence of Christs flesh in euerie place doe also hold that Christ died vniuersally for all men and that where the Scripture seemeth to speake otherwise naming many and not all as Matth. 26. 28. the blood of Christ was shed for many for remission of sinnes Rom. 5. 19. by the obedience of one many were made righteous In these and such like places many are vnderstood for all as here in Daniel many that sleepe in the dust of the earth shall awake Pap. Contra. 1. Why in this place of Daniel many are named not all diuerse reasons are before alleadged quest 9. 2. and though in this place many be taken for all yet it followeth not that euerie where it should so in this place it is so because it is warranted by other places of Scripture as Ioh. 5. 28. the houre shall come in the which all that are in the graues shall heare his voice But in the other places many cannot be all because the Scripture doth not warrant that sense that Christ intended the benefit of his death to all but onely to those which beleeue the holy and vndefiled Apocal. 14. 3. they sung a new song before the throne c. and no man could learne that song but the hundreth fowre and fourtie thousand which were bought from the earth by this place it is euident that all are not bought by Christs blood but onely a certaine number for whom it is ordained Christs death is indeede sufficient for all the world but is effectuall onely to those which doe beleeue in him see more of this question of the vniuersalitie of grace Synops. Centur. 4. err 23. 9. Controv. That the faithfull doe not iustifie other by way of merit or satisfaction but as ministers onely of saluation In what sense the faithfull seruants of God are saide to iustifie others as here the Angel faith to Daniel v. 3. is before sufficiently shewed qu. 12. But the Romanists by occasion of this and other such like places as namely that Coloss. 1. 24. where S. Paul thus faith I fulfill that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church whence the Rhemists inferre that the sufferings of Christs members are not onely satisfactorie for the sufferers but for others But this is a blasphemous assertion that the passions of any are meritorious or satisfactorie sauing onely of Christ. 1. The sufferings of Christs members are called his sufferings because Christ suffereth in his members 2. but their sufferings are to