translatour readeth 2. Chron. 36. 6. vinctum in catenis duxit in Babylonem and beeing bound in chaines he caried him to Babylon but the true reading is he bound him in chaines to carie him to Babylon Iun. Vatab. Gen. 2. Hugo Card to iustifie the Latine translation thinketh that he was caried to Babylon and brought backe againe to Ierusalem and there killed and his bodie cast without the walls vnburied which was after at the request of the citizens suffered to be buried But this had beene an idle and superfluous course to carie him to Babel and recarie him And beside it is against the text that he was buried at all Ierem. 22. 19. He shall be buried as an asse is buried euen drawne and cast forth without the gates of Ierusalem and c. 36. 30. His dead bodie shall be cast out in the day to the heate and in the night to the frost 3. Lyranus and Caietane thinke that Nabuchadnezzar caused Iehoiakim to be bound hauing a purpose to carrie him to Babylon but afterward he changed his minde and onely imposed a tribute vpon him but no such thing can be gathered in the text that the King altered his minde for that matter or laid any imposition vpon him 4. Iosephus thinketh that Nabuchadnezzar commanded Iehoiakim to be killed at Ierusalem and his bodie to be cast out of the gates but the phrase vsed 2. king 24. 6. Iehoiakim slept with his fathers seemeth to import not a violent but a naturall death And if he were killed at Ierusalem he needed not to haue beene bound in chaines to be carried into captiuitie 5. Wherefore the more probable opinion is that at this expedition Iehoiakim onely became tributarie to the king of Babel 2. king 24. 1. but he died afterward in the way as he was going into captiuitie the second time that Nebuchadnezzar came vp against him which was in his 11. yeare before he was past the borders of Iudea and it may seeme not farre from Ierusalem and so he may be saide to be cast out of the gates that is the borders and confines thereof Iun. Polan Quest. 12. VVhether Daniel at this time went into captiuitie with Iehoiakim 1. Lyranus and Dionys. Carth. doe referre the captiuitie of Daniel to the 11. yeare of Iehoiakims raigne but the text here is contrarie which maketh mention onely of the third yeare of Iehoiakim when Daniel went into captiuitie and other children of the Princes of Iudah 2. Hierome thinketh that Daniel and Ezekiel were caried away captiue together with Ieconias who raigned but 3. moneths after his father Iehoiakim but this text euidently sheweth that Daniel was caried to Babylon the 3. yeare of Iehoiakims raigne which was 8. yeare before the captiuitie of Ieconias 3. But Iosephus is in a greater error who thinketh that Daniel was taken captiue together with king Zedekiah for this was 18. yeares after Daniel went into captiuitie the 3. yeare of Iehoiakim the next yeare was the first of Nabuchadnezzar Ierem. 25. 1. But Zedekiah was caried away in the 18. yeare of Zedekiah Ierem. 52. 29. Peter Quest. 13. VVhy it pleased God that Daniel and others that feared God should be taken captiues Though God sometime thinke good to exempt and deliuer the righteous from temporall calamities as Noah from the flood Lot out of the flames of Sodome the Israelites from the plagues of Egypt yet sometimes it pleaseth him that such temporall chastisements should fall vpon the righteous as this captiuitie vpon Daniel for these causes 1. The generall reasons may be yeelded to be these 1. God getteth himselfe hereby greater glorie in the deliuerance of his seruants as he did when the 3. children were cast into the fire and Daniel into the Lyons denne and yet they escaped the rage of the one and Daniel the crueltie of the other 2. Hereby also the patience of the godly is tried and exercised and others by their godly example are encouraged Pin. 2. The speciall reasons why Daniel went into captiuitie were 1. that he might be as a guide and comfort to the people to keepe them in the feare of God 2. that by this meanes Daniel might become more famous and be aduanced for the good of his Church 3. that by his meanes these idolatrous Kings and people might come to some knowledge of God Pererius Quest. 14. Of the meaning of these words ver 2. Which he carried into the land of Shinar to the house of his god 1. Iunius vnderstandeth this clause of Iehoiakim and the rest which were carried captiue into Babylon into the land of Shinar and the vessels were brought into his gods treasurie so also Polanus But this exposition seemeth not so fit 1. it is not like that the men were carried into the house of their God but rather the vessells Caluin Polanus thinketh that the land of Shinar is called the house of his God But beside that this were an improper speach to call the whole region an house which is otherwhere named the land of Shinar Gen. 11. 2. this house is expounded to be the temple 2. Chron. 36. 7. Nebuchadnezzar carried of the vessells of the house of the Lord to Babel and put them in his temple at Babel 2. Here onely Iehoiakim is mentioned to be giuen into the hands of Nebuchadnezzar but the Hebrew affix is in the plural number and therefore is better referred to the vessels which also is the neerer antecedent 3. Neither was Iehoiakim carried at this time into captiuitie nor brought at all to Babel as is shewed before Quest. 11. 2. Therefore both these clauses are better referred to the vessels that he first brought them into the house of his god and then laid them vp in his gods treasurie not conuerting them vnto any ciuill vse Osian Pintus Some thinke the last clause is added because the treasurie was a speciall place in the temple where such things were laid vp first then he brought them to his owne palace and then to the treasurie of the temple of his God which was also in his house Vatabl. Quest. 15. Of the land of Shinar or Shingar 1. This land of Shinar or Shingar was the lower part of Mesopotamia which contained Chaldea and Babylon lying vnder the mount Sangara whereof there was a towne so called the Hebrewe letter aijn is pronounced often as the Greeke g as in these words Gomorrha Gaza which begin with that letter and are pronounced with a double aspiration as Hhamarrha Hhaza Iun. Polan 2. This was the land wherein the towes of Babel was built Gen. 11. 2. whereof the whole region was called Babylonia whereas then 2. Chron. 36. 7. he is said to haue carried the vessels to Babel there is no contradiction for they were both names of the same countrie Polan Quest. 16. Of the gods and idols of the Chaldes Ver. 2. To the house of his God The Chaldeans had fiue idols 3. gods and two goddesses 1. their first god was
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
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
yeare after this was Daniel cast into the Lyons denne as is declared c. 6. 10. The visions in the 11. chap. Daniel had in the first yeare of Darius the visions in the 10. chap. in the 3. yeare of Cyrus which Pappus reduceth to the yeare 3438. but it was the yeare 3427. Bullinger Quest. 7. Of the whole time of Daniels age and time of prophesying 1. Isidorus giueth vnto Daniel an 110. yeares and thinketh he liued vnto the raigne of Darius Hystaspes but this assertion ouerthroweth it selfe for from the third yeare of Iehoiakim when Daniel went into captiuitie vntill the raigne of Darius Hystaspes are counted an 128. yeares vnto the which the age of Daniel beeing added which Pererius holdeth to haue beene but tenne all his yeares will make an 138. Perer. praefat 2. Pappus counteth from Daniels first captiuitie ann 3354. vnto the 3. yeare of Cyrus which he maketh ann 1438. 92 yeares but he is much deceiued for they can come but to 82. yeares for the 3. yeare of Iehoiakim was 8. yeares before Iechonias captiuitie from the which the 70. yeares must be numbred which ended the first yeare of Cyrus then 2. yeare more of Cyrus raigne must be put too which in all make but 82. 3. Therefore Osianders reckoning hath the best ground who iudgeth that Daniel liued an 100. yeares he was 18. when he went into captiuitie in the third yeare of Iehoiakim from whence to the 3. yeare of Cyrus are yeares 82. which beeing added to the former number make iust an 100. yeares Quest. 8. Why Daniel is not mentioned to haue returned with the rest out of captiuitie Iosephus writeth lib. 10. Antiquit. that Daniel built at Ecbatane in media a goodly tower which remained vnto his time so fresh and beautifull as if it had been but lately builded which the Kings of Persia made such account of as that they made it the place of their sepulture and committed the keeping thereof to one of the Iewish Priests but Daniel himselfe was buried at Babylon whereupon this question is mooued seeing Daniel liued vnto the third yeare of Cyrus raigne after the Edict was sent forth for the restitution and returne of the Iewes why that he returned not with the rest To the which it may be answered 1. That Daniel beeing now striken in yeares an 100. yeare old was vnfit in respect of his great age to take so long a iourney 2. Or rather that he remained to be the protector or defender of the Iewes which were left behind in Babylon as many there staied still 3. But of all other it is most like that he was thought a necessarie man to be imployed about the king for the good of his Nation and to helpe forward their cause as Theodoret thinketh that Cyrus was taught of Daniel that prophesie of Isai c. 45. wherein Cyrus is brought in by name that he should procure the deliuerance of the Lords people Quest. 9. Of the times wherein Daniel liued compared with fâ—rrâ—n Curonicles and of the memorable things which happened therein 1. The third yeare of Iehoiakim where Daniel began his captiuitie Pererius thinketh to fall out iust in the 32. Olympiad and the 105. yeare from the building of Rome and the 3. yeare of Cyrus raigne vnto the which Daniel attained he maketh to concurre with the 3. yeare of the 55. Olympiad and from the building of Rome 200. Bullinger accounteth it otherwise the first time which was the 3. yeare of Iehoiakim he maketh answerable to the 3. yeare of the 38. Olympiad and the 125. yeare from the building of Rome the 3. of Cyrus he setteth against the 59. Olympiad and the 209. yeare from the founding of Rome therefore of these things there is no great certentie 2. The memorable things which happened in the time of Daniels captiuitie which Pererius maketh to containe 90. yeares but in iust account they make but 82. yeares as is before shewed were these for within this compasse of time happened three captiuities of the Iewes vnder Iehoiakim Iechonia and Zedekiah with their deliuerance and returne into their countrie three great Prophets were amongst the Iewes Ieremiah Ezekiel Daniel Among the Romanes were kings Ancus Martius Tarquinius Priscus Seruius Tullus among the Grecians flourished the 7. wise men At this time was Craesus king of Lydia among the Chaldeans Nebuchadnezzar of the Medes Cyaxares and Cyrus founded the Empire of the Persians the kingdomes of the Iewes Chaldeans Medes were dissipate and three famous cities Ierusalem Nineueh Babylon destroyed Perer. Quest. 10. Of the excellencie vse and vtilitie of this booke of Daniel 1. This booke is commended by the worthines of the author the Prophet Daniel a man beloued of God to whom he reuealed the mysteries and secrets of his will whom the Prophet for his pietie and vprightnesse ioyneth with Noah and Iob Ezech. 14. 14. and commendeth for his wisdome Ezech. 28. 3. 2. Beside the excellencie of the matter doth set forth the price of the worke 1. First concerning ciuill matters it treateth of the change and alteration of states and kingdomes 2. For Diuine it hath the most cleare prophesies in all the olde Testament of the time of the Messiahs comming 3. Therein are set forth examples of excellent vertues of abstinencie in Daniel of constancie in the three children which were put into the fierie ouen of pietie in Daniels thrice praying in a day vnto his God 4. Therein are contained the heauenly doctrines of the blessed Trinitie of the resurrection of the bodie c. 12. of redemption and remission of sinnes purchased by Christ death c. 9. 5. Many admirable and miraculous things are here set forth as the walking of the three children vntouched in the fierie ouen of Daniels beeing in the Lions denne of the transplantation of Nebuchadnezzer from beeing a king to liue amongst bruite beasts 6. yea therein are conteined all wayes of Prophesying which are either by dreame or vision sensible apparitions or illumination of the mind all which wayes and meanes the Lord vsed to reueale and declare his will to his seruant the Prophet Quest. 11. Of the authoritie of the prophesie of Daniel 1. The Iewes doe derogate much from the authoritie of this booke not counting it among the Propheticall writings of the which there are three opinions 1. Some thinke that the Iewes doe not reiect the prophesie of Daniel but onely count it among the bookes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings for they diuide the olde Testament into the lawe contained in the fiue bookes of Moses and the Prophets which are eight Iosua the Iudges Samuel the Kings Isaiah Ieremie Ezekiel the twelue Prophets and into the holy writings as they call them whereof there are nine Iob Dauid the Prouerbs Ecclesiastes the Canticles the Chronicles Daniel Ezra Ester So Pererius praefat Likewise Hugo Cardinal who maketh two kind of Prophets some that had onely gratiam prophecialem the gift and grace of prophesie others which beside the
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
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
Angels discerned from bad by their humilitie patience veritie prudence charitie Ioan. Gerson As humilitie appeared in that Angel which appeared vnto Iohn Reuelaâ— 22. that would not suffer him to worship him the good Angels are patient and long suffring toward vs not readie to prouoke God as Sathan was that tempted Iob they are not lying spirits as Sathan was in the mouth of Baals Prophets 1. king 22. but alwaies speake and deliuer the truth their heauenly wisedome and prudence appeareth in reuealing of secrets and hid mysteries as Gabriel c. 8. did expound the vision to Daniel they also are zealously affected with loue and charitie toward the people of God as our blessed Sauiour saith there is ioy in heauen ouer a sinner that conuerteth Luk. 15. 2. But beside this ordinarie direction whereby the children of God are taught to distinguish true visionsâ— from false Daniel beeing a Prophet vnderstood it per illuminationem spiritus by the illumination of the spirit Pintus 3. As also Daniel by his former experience in the other visions c. 8. was able to discerne of the appearing of the same Angel here Quest. 12. Whether the Angels haue 〈◊〉 By occasion of these words that this Angel is called the man Gabriel this question is briefly to be discussed whether the Angels haue any bodies or rather are altogether immateriall and without bodies 1. Of the former opinion seemeth Augustine to be that damones sunt aâ—rea animalia spirits are aâ—rie creatures and because their bodies consist of the aire which is an element more apt to worke and doe then to suffer they are not dissolued by death lib. 2. de Gen. ad liter c. 17. And in an other place he yeeldeth this reason of his assertion that all Angels good and had are supposed to haue a kind of bodies nihil incorporum credendum est praeter soluâ—â— Deum nothing is to be held incorporeall beside God onely with Augustine consent Origenâ— lib. 1. periarch Philo 〈◊〉 de opifici 〈◊〉 dierum Lanctantiâ—s Hilarius with others And in the 2. Nycene Councel action 4. there was produced a treatise of Iohn Bishop of Thessalonica to the same purpose that Angels haue either 〈◊〉 or fierie bodies where that place in the Psalme is alledged he maketh his Angels spirits and his messengers flames of fire Psal. 104. and therefore he concludeth that they are 〈◊〉 pictura to be imitated and portraited by picture Contra. 1. The Angels beeing celestiall treatures cannot be supposed to haue aerie bodies the heauens are of a 〈◊〉 pure essence and nature then is the aire the Angels beeing celestiall and of a more subtile nature theâ— the heauens doe farre exceede the subtiltie of the aire 2. God the creator is an infinite spirit farre remote from all bodily matter in comparison of whom the Angels and created spirits may be said to be of a mixt and concret nature yet they are in themselues of a spirituall and immateriall constitution otherwise by the same argument it would followe that because God is a spirit therefore the Angels are not spirits 3. that place in the Psalme describeth not the making and constitution of the Angels as though they should consist either of aerie or fierie bodies but it sheweth their office onely and ministrie that God vseth his Angels as the winds and fire to execute his will to the which purpose the Apostle alleadgeth it Heb. 1. 7. 4. And in that Angels are and may be portraited by picture it prooueth not that they haue any bodily constitution but that they appeared in some visible shape which is expressed by picture 2. The sounder opinion then is that Angeli sunt corporis expertes Angels are without bodies which is the iudgement of Gregor Nyssen in tractat de oration of Chrysostome homil 22. in Genes of Cyrill in c. 12. Ioan. of Theodoret in c. 12. Daniel and of Thom. Aquin. And this assertion may further be confirmed by these reasons 1. because Angels are called spirits in the Scripture therefore they are of a spirituall nature 2. the soule of man is of a spirituall substance not of any corporall constitution much more the Angels 3. If Angels had bodies it would follow that they are circumscriptible and occupie a place as other bodies doe but they cannot be hemmed in by walls doores or such like limits and bounds 4. one bodie doth not penetrate or pierce another but giueth way as the aire to the water but the spirits passe through substances as through doores walls and the like therefore they haue no bodies 3. Pintus resolueth not of either of these opinions because the Church hath not defined and determined what is to be held of this matter and concludeth thus quid hac in re verum sit Deus ipse viderit c. what commeth neere vnto the truth herein God himselfe knoweth c. But it is more consonant and agreeable to Scripture that Angels are altogether of a spirituall nature as hath been shewed and therefore we may safely rest in this as a true position and well grounded conclusion Quest. 13. Why the Angel came about the time of the euening sacrifice v. 21. 1. Some note herereby that Daniel perseuered and continued an whole day in prayer from morning to euening gloss and if it be obiected that the commandement was giuen vnto the Angel in the beginning of Daniels prayer and therefore it is not like that the Angel was so long in comming to deliuer the message vnto Daniel it may be answered that as soone as Daniel beganne to pray God in heauen made known his decree for the reuealing of this secret to Daniel Hugo yet at that instant the Angel came not forth but as God further directed him 2. And beside God by diuerse miraculous workes did consecrate the time of the morning and euening sacrifice as about the time of the euening sacrifice at Elias prayer fire came downe from heauen which consumed the sacrifice with the water powred vpon it and the verie stones of the altar 1. king 18. 36. c. so according to the word of Elisha in the morning when the meate offring was offred water came by the way of Edom 2. king 3. Thus it pleased God to commend the times of publike prayer that men might haue a greater desire vnto those publike exercises Polan 3. Oecolampadius sheweth out of Ammonius that the Angel Gabriel came in the euening which is the ende of the day to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ should come in the latter dayes of the world 4. But some obserue yet more exactly that the Angel came about the time of the euening sacrifice which was the ninth houre of the day about three of the clocke in the afternoone to shew the verie houre of the passion of Christ who about the ninth houre yeelded vp his spirit Matth. 27. 46. 50. H. Br. Quest. 14. Why Daniel is called a man of desires ver 23. 1. Some doe expound it
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
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
Mediatour according to his humane nature onely because he was anointed onely in his humanitie Contra. 1. If this anointing be taken onely for the collation of the gifts and graces of the spirit it is true that the humane nature of Christ was onely in this sense anointed But by this anointing also is vnderstood the ordaining of Christ to be the Mediatour and Sauiour of the world and so Christ is our Mediatour according to both his natures for in the office of the Mediatourship there are two things to be vnderstood a ministerie and power and authoritie the ministeriall part as to be borne to fast to preach to suffer to die Christ executed as he was man but the power to rise againe to ascend into the heauens to reconcile vs vnto God must be ascribed vnto his diuine nature So the Apostle saith God was in Christ reconciling the world to himselfe 2. Cor. 5. 19. Christ then not onely as man but as God reconciled the world So Bernard well saith singula illius opera ad hanc sive illam necesse est pertinere naturam ad hanc scilicet miseria ad illam pertinet potestas c. all his workes must of necessitie belong either to the one or to the other nature to his humanitie must be referred his abasing and miserie to the other his power c. Serm. de verb. sapient See more hereof Synops. Centur. 5. err 29. 14. Controv. Against the sacrifice of the Masse v. 27. He shall cause the sacrifice and oblation to cease All externall sacrifices then ceased and were abolished in the death of Christ. They then which would bring in a new externall sacrifice into the Church as the Romanists which doe hold that in the Masse they doe offer vp in sacrifice the bodie and blood of Christ doe denie the sufficiencie and efficacie of Christs death and make the couenant confirmed by his blood of no effect for the testament beeing once confirmed and ratified by the death and sacrifice of Christ there neede no iteration of that sacrifice vnlesse they will make void the confirmation of the couenant by Christs death for as the Apostle saith Christ with one offering hath consecrated for euer them that are sanctified Hebr. 10. 14. there needeth no more offering but onely a fruitfull application of that offering which is by a thankefull commemoration of Christs death and passion in the Sacrament receiued by faith Oecolampad 15. Controv. Against the Iewes that the Messiah who was expected of the fathers is alreadie come into the world By this prophecie of Daniels 70. weekes in the ende whereof the Messiah should be slaine the Iewes are euidently conuinced that the Messiah is come which may further be confirmed by these reasons taken out of this prophesie 1. The holy ointment wherewith they anointed their Kings and Princes which was a type of the spirituall anointing of the Messiah is now abolished and out of vse among the Iewes the type was to remaine vntill the bodie and substance came it beeing now ceased it followeth that the Messiah the true anointed of God is exhibited to the world 2. The Messiah was to be slaine before the ende of Daniels weekes or together with the expiring of them but Daniels weekes are long since ended euen by the testimonie of the Iewes themselues therefore the Messiah is come and they did vnto him what they would 3. When the Leuiticall sacrifices should cease the Messiah was come for his most perfect and holy sacrifice should determine the imperfect sacrifices of the law But the legal and Leuitical sacrifices are ended Ergo. 4. The blessed Messiah was to come before the destruction of the second Temple and therefore the Prophet saith Hagg. 2. 10. The glorie of this last house shall be greater then the first because the Messiah should come the second Temple yet standing as the Prophet saith in the same place v. 7 8. Yet a little while and I will mooue all nations and the desire of all netions shall come And for the further euidence and confirmation hereof we haue thereceiued opinion of many of the Iewes themselues R. Moses of Tyrol and Bioces looked for the comming of Christ toward the ende of the second Temple which they gathered partly out of this prophesie of Daniel partly out of that place Isa. 66. 7. Before her throwes came vpon her shee was deliuered of a man child therefore some of the Rabbins hold that the Messiah was borne the same day that the Temple was destroied In their booke called Bereshith Rabba there is this parable how a certaine Arabian passing by a certain Iew as he was at plow hearing one of his oxen low he bad him vnyoke for the destruction of Ierusalem was at hand and hearing the other low also he bad him vnyoke againe for the Messiah was alreadie come R. Aaron telling the same parable saith what neede we learne it of an Arabian seeing the text it selfe declareth it Iosephus l. 7. de bell Iudaic. c. 12. writeth that therewas a prophecie found in holy Scripture that at the time of the ouerthrow of Ierusalem there should come a king which should raigne ouer the world which he in flattering wise interpreted of Vespaesian There was an other prophesie bruted among the Iewes that Doctor Hillels schollers should neuer faile till Christ were come the yongest of them was R. Iochanan the sonne of Zacheus who liued to see the destruction of the Temple a little before a certaine gate opened it selfe which Iosephus speaketh of in his 7. booke c. 12. where at R. Iochanan beeing amazed remembred that place Zachar. 11. 1. Open thy gates O Lebanon and let fire consume thy cedars which he applied to the destruction of the citie which was set on fire Hereof it was vpon this common receiued opinion that the Messiah should come before the destruction of Ierusalem that diuers taking aduantage of the time tooke vpon them to be Christ as one Theudas a Iugler made the people beleeue that he was a Prophet and that he would diuide the waters of Iordan before them as in the time of Ioshuah and when Felix was gouernour an other comming out of Egypt making himselfe a Prophet perswaded the people that if they would follow him to mount Olivet they should see the walls of Ierusalem fall downe By these testimonies of the Iewes and their owne practises it is euident that they expected the comming of Messiah before the destruction of the second Temple Hereunto may be added that notable confession of R. Samnel sent in an epistle to R. Isaak aboue 600. yeares since who vpon the euidence of this prophesie of Daniel was conuinced to confesse that the Messiah was come which testimonie beeing very notable it shall not be amisse to set it downe at large as Dyonts Carthusian hath it in his commentarie vpon this 9. chapter of Daniel Videtur Domine mi Danielis Prophetia quae scribitur nono capite iam completa esse c.
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
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