my sinne and the sinne of my people Daniel then confesseth not in the name of the people onely but he confesseth his owne sinnes beside the sinnes of the people And further whereas euery one is taught to say in the Lords prayer forgiue vs our sinnes that Councel further decreeth him to be anathema and accursed who should say that a righteous man saying this petition pro alijs potius quam pro se petere intelligatur c. must be vnderstood rather to pray for others then for himselfe Bulling 7. Controv. That the prayers of the faithfull are not meritorious v. 23. For thou art a man greatly beloued c. Daniel was not accepted of God because of his prayers but his prayers were heard because he was a man beloued before and accepted of God in Christ So that it is not the merit or worthinesse of our prayer that maketh vs to be respected with God but the respect which God hath to vs in Christ causeth our prayers to haue entrance vnto God As it is said Gen. 4. 4. God had respect vnto Habel and vnto his offring first his person by faith was accepted and then his prayer because of his person admitted So S. Iames saith the prayer of a righteous man avayleth much c. 5. 16. that is of a man righteous and iustified by faith as a little before he saith the prayer of faith shall saue the sicke 8. Controv. That we are not iustified by any inherent righteousnesse but imputed onely by faith v. 24. To reconcile iniquitie and to bring in euerlasting righteousnesse This then is our iustification when our sinnes which we haue don are not imputed as it is in the Psalme and so cited by the Apostle Rom. 5. 8. Blessed is the man to whom the Lord imputeth not his sinne and beside the righteousnesse of the Lawe which we could not doe but Christ hath wrought for vs is imputed also vnto vs as the Apostle teacheth 2. Cor. 5. 21. he hath made him sinne for vs that knewe no sinne that we should be made the righteousnesse of God in him Contrarie to this truth of doctrine are these assertions following 1. The Iesuites in Censur Coloniens fol. 186. doe define the iustice of God which is reuealed in the newe Testament to be virtutem in Deo quam iuxta vniuscuiusque dignitatem singulis distribuit vertue in God which he distributeth to euery one according to their worthinesse c. not much vnlike hereunto is the opinion of Andreas Osiander that we are iustified per essentialem Dei iustitiam in nobis habitantem by the essentiall iustice of God dwelling in vs and stirring vs vp vnto good workes But this is an absurd opinion 1. because it confoundeth Gods iustice and righteousnesse with the effects and operation thereof 2. if our righteousnesse be the essentiall iustice of God then Christs obedience is excluded for that is not the essentiall iustice of God 3. this opinion tendeth to blasphemie making the essentiall iustice of God to be a qualitie in man 4. it commeth neere the heresie of the Manichees who held that the essentiall iustice of God was transfused into men 2. An other opinion is that our righteousnesse whereby we are iustified is an inherent vertue infused into vs by the merit of Christ Synod Trident. sess 6. c. 16. And the same is the generall opinion of the Romanists that we are not iustified formally by the righteousnesse of Christ in beeing accounted or reputed iust but by an inherent iustice whereby we are made iust in deede so the Rhemistes to whom Bellarmme consenteth which is directly against the doctrine of the Apostle Abraham beleeued God and it was counted to him for righteousnesse Abrahams iustice was imputatiue by faith There is indeed in euerie faithfull man a iustice inherent and dwelling in him which is nothing else but our regeneration and sanctification which is the fruits of our iustification by this inherent and inhabiting holynesse we are not iustified before God but thereby our iustifying faith is approoued and ratified which S. Paul calleth saith working by loue Galat. 5. 6. 9. Controv. Whether sinne after forgiuenesse may be said any way to remaine in the faithfull Pererius vpon these words to finish wickednesse and take away iniquitie as the Latine translator readeth inferreth that sinnes in the faithfull are not onely not imputed but are vtterly taken away and therefore he by the scandalous name of Heretikes noteth the Protestants that they should hold remanere peccata sed non imputari propter Christum that sinnes doe remaine in those which are iustified but they are not imputed vnto condemnation for Christs sake And to this purpose he alleadgeth Thomas Aquin. who obserueth 4. things in sinne 1. the offence toward God which is said to be remitted as one man forgiueth the trespasse of an other 2. there is an act of sinne which beeing once done cannot be vndone but this is said to be couered because God seeth it not to punish it 3. there is reatus poenae the guiltinesse of punishment which the Lord remitteth in forgiuing sinne that it shall not be imputed vnto punishment 4. there is macula the blot and staine of sinne whereby the soule is defiled and this is taken away when a man is iustified and therefore he is said to be washed hence Pererius inferreth that sinnes to them which are iustified nulla ex parte remanere doe not remaine at all And this he would further prooue by that place 1. Cor. 15. 17. If Christ be not raised ye are yet in your sinnes the Apostle counteth it an absurd and impossible thing that sinne should remaine in a man regenerate Contra. 1. Pererius not citing any Protestant that so affirmeth speaketh but by gesse and â—urmise for the Protestants doe not hold that in the regenerate their former sinnes still remaine beeing onely couered but that they are forgiuen and remooued indeede neuer to be remembred againe This is that we affirme that for the sinnes past they are abolished but for the time to come there remaineth an aptnesse to sinne with some staine and blemish which continueth with the faithfull as long as they are in the flesh 2. Thomas obseruations may be admitted all but the â—ast in that he holdeth the staine or blot of sinne to be washed away if he speake of such a blot qua sublato nitore gratiae animus per pâ—ccatum foedatur whereby the soule the brightnesse of grace beeing taken away is defiled by sinne as his words are such a staine to the extinguishing of grace cannot be in the righteous but such a blemish and staine remaineth whereby the soule is hindered in euerie good worke and whereby the flesh resisteth against the spirit which combate and strife betweene the flâ—sh and the spirit remaineth euen in the righteous as S. Paul giueth instance in himselfe Rom. 7. 22. 23. 3. We must distinguish with the Apostle betweene the dwelling of sinne and the raigning of
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
a contrarie religion may be tolerated in a Commonwealth 14. contr That the conuersion of Nebuchadnezzer doth not signifie the conuersion of the Deuill in the ende of the world Controversies vpon the 4. chapter of Daniel 1. Contr. That the virgin Marie was not without sinne 2. Contr. Against free will 3. Contr. Against the inuocation of Saints 4. Contr. That the Pope is not the distributer of kingdomes 5. contr Against satisfaction by workes 6. contr Of the certaintie of remission of sinnes 7. contr Which be the good works of Christians 8. contr That Gods prouidence is not onely a bare prescience or permission 9. contr Against the Pope who would be without check or controlment Controversies vpon the 5. chapter of Daniel 1. Contr. That idolaters and worshippers of images make them their gods 2. contr Whether images in Churches may be retained though they be not worshipped 3. contr That not Protestants but Papists are the profaners of holy things 4. contr That there are no certen periods of kingdomes Controversies vpon the 6. chapter of Daniel 1. Contr. Against canonicall and stinted houres of praier 2. contr That it is no Apostolicall tradition to pray toward the East 3. contr That the publike profession of our faith is necessarie and it is not sufficient to haue it inwardly in the heart 4. contr That it is not lawfull worshipping God to looke toward an image 5. contr Against the Papists and Vbiquitaries that hold a carnall presence in the sacrament 6. contr Of the false suggestions of the Papists against the Protestants 7. contr Of the vniust proceeding of the Romanists in their cruell inquisition condemning the Protestants their cause not beeing heard 8. contr Of the practising of Popes against Princes 9. contr Whether one is iust before God by an inherent iustice 10. contr Whether Daniels innocencie were the meritorious cause of his deliuerance 11. contr That a generall faith called salus implicita an implicit faith is not sufficient Controversies vpon the 7. chapter of Daniel 1. Contr. The Church is not discerned by the greatnes and largenes thereof 2. contr Whether the Saints shall iudge the world 3. contr The vulgar Latine translation not authenticall 4. contr Of the diuers orders of Angels 5. contr The glorious persons of the Trinitie are not to be represented by any image 6. contr Against the Vbiquitaries which hold an omnipresence of Christs humanitie 7. contr That diuturnitie and long continuance without interruption is no infallible note of the Church 8. contr That the dominion of the Pope is temporall rather then spirituall 9. contr That Antichrist is alreadie come Controversies vpon the 8. chapter of Daniel 1. Contr. Prosperitie and externall felicitie is no perpetuall note of the Church 2. contr That the abomination of desolation spoken of v. 13. is not the abolishing of the sacrifice of the Masse 3. contr The authoritie of the Scripture dependeth not vpon the testimonie of the Church 4. contr The description of Antiochus agreeeth to the Pope and Antichrist Controversies vpon the 9. chapter of Daniel 1. Contr. That praier and fasting is not meritorious 2. cont God only is to be inuocated not Saints or Angels 3. contr That Christ is the onely Mediator 4. contr Against praier or inuocation of the dead 5. contr Of the name of the Catholike Church that it is but vsurped by the Romanists 6. contr That no man is perfect in this life 7. contr That the prayers of the faithfull are not meritorious 8. contr That we are not iustified by any inherent righteousnes but imputed onely by faith 9. contr Whether sinne any way after forgiuenes may be said to remaine in the faithfull 10. contr That charitie is not more principal in the matter of iustification then faith 11. contr That the Pope doth blasphemously vsurpe the title of Christ to be called most holy 12. contr Whether the Sacrament of the Altar be most holy 13. contr That Christ is Mediatour both as God and man 14. contr Against the sacrifice of the Masse 15. contr Against the Iewes that the Messiah who was expected of the Fathers is alreadie come into the world Controversies vpon the 10. chapter of Daniel 1. Contr. Against superstitious fasting 2. contr That Paradise was a terrestriall place 3. contr Against the curious distinction of the orders of Angels Controversies vpon the 11. chapter of Daniel 1. Contr. Of the birth and offspring of Antichrist 2. contr That Antichrist shall not be one particular man 3. contr That Nero the Emperor shall not be the great Antichrist 4. contr That Antichrist shall be a deceiuer rather then a victorious conquerer 5. contr Of Antichrists miracles 6. contr That Antichrists comming shall not be deferred to the ende of the world 7. contr That Antichrists seate shall not be at Ierusalem 8. contr That the citie of Rome shall not be vtterly destroied before Antichrist shall come 9. contr That the Papists Antichrist and the Iewes Messiah shall come together 10. contr Of the true marks whereby Antichrist may be discerned 11. contr How the description of Antiochus historically doth typically decyphre the Pope and Antichrist 12. contr That S. Paul speaketh of an apostasie and departure from the faith 2. Thes. 2. 3. 13. contr Of other notes and marks wherein Antiochus and Antichrist agree 14. contr How the Antichrist of Rome hath persecuted Emperours Kings Princes and learned men for religion 15. contr Of the pride and blasphemies of Antichrist against God 16. contr How Antichrist is said to sit in the Temple of God 17. contr Of the prosperitie and outward successe of Antichrist 18. contr That externall happinesse is not a sure note of the Church 19. contr why the Lord suffereth Antichrist to rage against his church 20. contr That out of this text v. 36. it cannot be prooued that the Pope is not Antichrist as Bellarmine intendeth 21. contr How Antichrist shall forsake his fathers god v. 31. 22. contr How the Romane Antichrist regardeth not the desire of women 23. contr That the Antichrist shall not care in deede for any god nor haue any sense of religion 24. contr How Antichrist shall bring in a strange god which his fathers neuer knew v. 38. 25. contr Of the theatricall and pompous seruice with siluer and gold which Antichrist hath found out for his newe idol 26. contr How Antichrist shall distribute honours and possessions vnto his fauourites and that for money 27. contr Of Antichrists insatiable ambition crueltie and couetousnesse 28. contr Of the rage and furie of Antichrist 29. contr How Antichrists palace is planted betweene two seas 30. contr Of the fearefull ende of diuerse Popes Controversies vpon the 12. chapter 1. Contr. Against blasphemous Servetus that made himselfe Michael 2. contr Whether Henoch and Elias shall stand vp with Michael in the last times 3. contr What manner of persecution shall be vnder Antichrist 4. contr Of the certaintie of Election that none of the elect can finally fall
their conscience in religion and they call that heresie which is the truth and pietie And then when they obey not their wicked and impious decrees they accuse them as rebells to the Prince Thus are the seruants of God handled in Italy and Spaine so that there Omnia cum liceant non licet esse pium when all things else are lawfull it is not lawfull to be godly Polan 7. Controv. Of the vniust proceeding of the Romanists in their cruell inquisition condemning the Protestants their cause not beeing heard v. 16. As Daniel was presently brought and cast into the lyons denne it was sufficient to accuse him he hath no libertie giuen him to answer for himselfe Thus both vnder the Pagan Emperours of Rome were the Christians proceeded against beeing not suffred to come to their answer as appeareth in the Apologie of Iustinus and Athenagoras And this course the Spanish Inquisitors take in their cruell inquisitions against the Protestants to this day condemning them in corners and neuer bringing them to publike answer Polan 8. Controv. Of the practizing of Popes against Princes v. 21. O king liue for euer Daniel here prayeth for the life and prosperitie of the king who had vniustly persecuted him and commaunded him to be cast into the lyons denne And S. Paul exhorteth that supplications should be made for Kings who then were heathen and persecutors 1. Tim. 2. 2. So the Christians vsed to pray for the heathen Emperours wishing vnto them vitam prolixam imperium securum domum tutam exercitus fortes Setum fidelem a long life a quiet Empire a safe house strong armies a faithfull Senate a good people c. Tertull. in Apologet. c. 30. Contrarie hereto hath beene and yet is the practise of the Popes of Rome they pray not for Princes but rather seeke to make a prey of them They excommunicate princes such as fauour not their superstition and stirre vp their subiects to rebellion against them Gregor 2. and 3. Leo. 3. did excommunicate the Emperors Gregor 7. waged battell against Henrie the 4. he hired one to haue brained him with a stone in the Church but that the mischeife was preuented the beame beeing broken and the stone falling downe which drewe â—he murtherer to the ground after it Clemens the 5. practised to haue poisoned Henrie of Lucelburg the Emperour in a consecrated hoast Paschalis the 2. set Henrie the 5. against Henrie the 4. his father Adrianus stirred vp the Lombards against Frederike Barbarossa the Emperour and betraied him to the Sultane of Egypt Such were the practises of late also of that bloodie Sea against our late renowned Soueraigne as in the conspiracie of Ballard with his confederates and of Parrie incited by the counsell and gifts of the Cardinall of Coinie to muâ—ther our worthie Queene Elizabeth Polan And now since his maiestie came vnto the crowne first treacherous Watson with his adherents attempted against the kings Royall person and since that miscreant crue Catesbie Percie Digbe with their mates enterprised that monstrous attempt by gunpowder to haue blowen vp the parliament house and so at once to haue made hauocke of King Queene Prince nobles and the chiefe of the commons 9. Controv. Whether one is iust before God by an inherent iustice v. 22. My iustice was found out before him It followeth not hereupon because in this particular act Daniel was innocent before God that therefore by any righteousnesse in vs we are iustified before God the iustice whereby we are iustified with God is the righteousnesse of Christ imputed vnto vs by faith and is not inherent in vs as the Apostle saith that I may be found in him not hauing mine owne righteousnesse which is of the law but that which is through faith in Christ Philip. 3. 10. Beside this iustice which is vnto eternall life which is not inherent but imputed there is iustitia temporaria a temporarie iustice or righteousnesse which is our innocencie and holinesse which is called our Sanctification and this is inherent in vs the first is called iustitia personae the righteousnesse of the person which is iustified by faith in Christ the other is iustitia causae the righteousnesse of our cause See more of this question of inherent iustice Synops. Centur. err 56. 10. Controv. Whether Daniels innocencie were the meritorious cause of his deliuerance According to the reading of the vulgar Latine because my righteousnesse is found out before him hence this collection is made by the Romanists that Daniels innocencie was the cause of his deliuerance Contra. 1. The word is not well translated quia or quoniam because but rather propterea therefore as Iun. and Polan for so the words col kebel di may be translated and then the meaning is that this deliuerance of Daniel was onely a testimonie of his innocencie and to shewe the goodnesse of his cause 2. But if it be translated quia because it is not alwayes taken as a causall but as an illatiue particle a word onely of inference and consequence as cap. 2. 43. whereas thou sawest yron mixed with clay there the verie same words are vsed yet is it not there taken as a causall for the kings vision and dreame was no cause of the things to come which were reuealed vnto him so Psal. 25. 11. Dauid saith be mercifull vnto mine iniquitie for it is great the greatnesse of his sinne was not the cause of forgiuenesse this coniunction therefore alwaies sheweth not the cause 3. There is great difference betweene these two for ones innocencie to be found before God and for the same innocencie to merit for to merit is required that a man should doe some worke dignum compensatione worthie of compensation but innocencie is not mans worke it is Gods worke in man for if the innocencie and godnesse of the cause should deserue a temporal deliuerance then God should haue dealt vniustly with many martyrs which haue not beene temporally deliuered Polan 4. The cause then of Daniels deliuerance was indeede the faith of Daniel as it followeth v. 13. there was no hurt found vpon him because he beleeued in his God And so the Apostle testifieth Heb. 11. that Daniel by faith stopped the mouthes of lyons ex hac vera fide sequitur innocentia vitae and out of this faith proceeded his innocencie as a fruite thereof Osiand for otherwise without his faith though this cause had beene neuer so good it should not haue beene accepted 5. Here also we must distinguish betweene eternall deliuerance and temporall God deliuereth vs from euerlasting death not for any respect of any righteousnesse in vs but freely of his owne grace he respecteth vs in Christ but in particular deliuerances Deus potest respicere vniuscuiusque iustitiam God may respect euerie ones righteousnes not as it is theirs but as it is wrought in the by his spirit Cal. So then as Melancthon saith here are three things to be considered saith whereby we are acceptable vnto
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
sinne Rom. 6. 12. and between the warring after the flesh and walking in the flesh 2. Cor. 10. 3. Though sinne raigne not in the regenerate yet it is in the regenerate as the Apostle saith 1. Iohn 1. 8. if we say we haue no sinne we deceiue our selues and the truth is not in vs. 4. In that place 1. Cor. 15. 17. the Apostle meaneth that if Christ were not risen againe they could not haue remission of their sinnes for then our redemption had not beene perfited he speaketh not of evacuating of sinne that it should haue no more beeing in the faithfull but of the not imputing of sinne as the next words before shewe if Christ be not risen againe your faith is in vaine c. that is by faith ye could haue no remission of sinne But see more of this question how farre sinne remaineth in the regenerate Synops. Papis Centur. 3. quest 10. 10. Controv. That charitie is not more principall in the matter of iustification then faith v. 24. To bring in euerlasting righteousnesse Hence Pererius would prooue that charitie is the cheifest and preferred before faith in the worke of iustification because this iustice is euerlasting and therefore faith is not this iustice which remaineth not alwayes but charitie remaineth for euer and therefore the Apostle concludeth that the chiefest of these is loue Contra. 1. We doe not say that faith is the iustice it selfe whereby we are iustified but it apprehendeth instrumentally the iustice of Christ whereby we are iustified and therefore he concludeth not to the purpose 2. though faith remaine not yet the effect of faith which is our iustification abideth for euer no more shall the preaching of Gods word be necessarie in the next world yet it is called the immortail seede 1. Pet. 1. 13. because it is the seede whereby God begetteth vs who liueth for euer and in respect of the euerlasting fruite that commeth by the word it begetteth faith and faith bringeth euerlasting righteousnesse 3. charitie is euerlasting but it is not the euerlasting righteousnesse here spoken of which is the righteousnesse of Christ applyed by saith 4. And charirie is the chiefest not simply but in respect of the perpetuitie it is not preferred as more avayleable then faith to iustification wherefore it followeth not charitie is chiefer then faith because it endureth longer therefore euerie way it is the chiefest 11. Controv. That the Pope doth blasphemously vsurpe the title of Christ to be called most holy v. 24. To anoint the most holy Pererius here maketh this collection that not onely Christ is called holy but whatsoeuer belongeth vnto Christ as the Church is called holy the faithfull are called Saints that is holy And the Pope because he is Christs Vicar and representeth him in earth is called most holy yea sanctitas holines it selfe Contra. 1. True it is that the things which belong vnto Christ are holy by the participation of Christs holinesse as his spouse the Church and his members but they which are neither this spouse not members as the Pope is the head of the Antichristian Church haue no part in this holinesse 2. And though they are called holy yet the title of most holy and of holinesse it selfe cannot without blasphemie simply be giuen vnto any mortall and sinnefull man 3. Christ needeth no vniuersall Vicar in earth and it is impossible that to one man should be committed the dispensation of the whole Church 4. Euery prince is Gods Vicar and Vicegerent in his kingdome they are called Gods beeing in Gods stead and they are the Lords anointed and so holy But yet the title of most holy is peculiar vnto Christ his Vicar and representer may be holy but the person represented is onely most holy 12. Controv. Whether the Sacrament of the Altar be most holy The Romanists doe giue this title of most holy vnto the sacrament of the Altar as they call it as simply giuing it the preheminence of holinesse before all other things Contra. 1. If there were present indeede the verie bodie of Christ which is but their superstitious imagination then it would followe that it were most holy But that is their owne conceit without any ground for S. Peter saith that the heauens must containe Christ vntill the time that all things be restored Act. 3. 21. And Christs bodie beeing in heauen is not at the same time in the earth neither is in more then one place at once for otherwise the Angel had not reasoned well Matth. 28. 6. He is not here for he is risen 2. As it is a sacrament and so representeth the bodie and blood of Christ we confesse that the Eucharist is holy and to be reuerenced yet most holy it can not be said to be as hauing the preheminence before all other things The word of God is not inferiour to the Sacrament if not before it for that which sanctifieth is greater then that which is sanctified as our Sauiour reasoneth concerning the Altar and the offering Matth. 23. 19. but the Sacrament is sanctified by the word Eph. 5. 26. That he might sanctifie it by the washing of water through the word for all things are sanctified by the word of God and prayer 1. Tim. 4. 5. Augustine also to this effect saith Dicite mihi c. tell me which seemeth greater vnto you the word of God or the bodie of Christâ— respondere debetis quod non sit minus verbum Dei you must answer that the word of God is not inferiour Homil. 26. But if the Sacrament were simply most holy then it should be more holy then the word 3. Yet may the Sacrament in some respect be called most holy namely comparatiuely if it be set against other things which are prophane or not of like holines for like as in the Sanctuarie the most holy place where the Arke was had simply that name of most holy yet other things also comparatiuely were called most holy as the altar of burnt-offering Exod. 29. 37. and the perfume c. 30. 36. the altar was most holy in comparison of all other things in the outward Court and the perfume beeing set against all other perfumes So simply the most holy of all is the sweete smelling sacrifice of our blessed Sauiour vpon the crosse as Origen saith ipse est hostia sancta sanctorum he is the offering most holy of holies in Levit. 7 comparatiuely the Sacrament and other holy things may also be said to be most holy 4. But their Sacrament of the altar which they haue made an abominable idol giuing the highest adoration to a peece of bread which they make their impanate god hath no holines at all and therefore is farre from the title of most holy 13. Controv. That Christ is mediatour both as God and man In that the most holy is saide here to be anointed first the Arrians inferre that Christ is not God for God can not be anointed secondly the Romanists collect that Christ was our
instrument of our iustification is faith whereby we apprehend the righteousnesse of Christ. 4. The ministring and vnder working or helping causes are the teachers and preachers who are as ministeriall causes of our iustification in setting forth the gospel of Christ and declaring the way vnto saluation in which respect they are said to iustifie And in this sense also they are said to saue others as S. Paul thus writeth to Timothie 1. epist. c. 4. 16. take heede vnto thy selfe and vnto doctrine c. for in doing this thou shalt saue thy selfe and them that heare thee so also S. Iames saith 5. 20. he that conuerteth a sinner shall saue a soule from death c. Quest. 13. Why Daniel is commanded to seale the booke and what is the meaning thereof 1. Some giue this sense praecepit vt involuat sermones signet librum vt legant plurimi he biddeth that he should fould vp this prophesie in darke speech and signe the booke that many may read it and seeke the truth of the historie Hierome But not onely the speach is folded vp but the booke was also kept secret because if it had come to the hands of the prophane sort they would haue made a scorne of it 2. Seale it vp as a perfect and absolute prophesie cui nihil sit amplius adijciendum to the which nothing is to be added Bullinger But S. Iohn is bid that he should not seale vp the prophesie of the Reuelation c. 22. 10. and yet it was perfect nothing was to be added thereto v. 18. 19. this then is not the meaning 3. Some say he is bid to seale it vp because it should not be accomplished till toward the ende of the world and till this prophesie beganne to take effect it should not be vnderstood Pap. But this prophesie was fulfilled before the first comming of Christ it was not therefore sealed vp to that ende 4. Wherefore by sealing vp the booke of this prophesie 1. it is insinuated that he should commit it to writing consigna librum make a booke 2. efferas aenigmatice he must set forth this prophesie in obscure tearmes and words Vatab. As Daniel vseth many strange words and phrases in this prophesie as c. 8. 3. Palmonâ— c. 11. 38. Mauzzim v. 45. aphadno M. Brought 3. maneat apud te instar theasauri let it remaine and lay it vp with thee as a treasure though others make small account of it yet doe thou keepe it as a treasure for the Church in time to come Calvin 4. seale it vp impart it not generally to all ne si in manibus prostaret omnium ludibrio esset least if it should come to euerie ones hands it might be made but a laughing game by the prophane and wicked Iun. in commentar so also Lyranus divina secreta non sunt omnibus reuelanda the diuine secrets must not be reuealed vnto all As our Blessed Sauiour faith Matth. 7. giue not that which is holy vnto dogges so our Sauiour spake vnto others in parables but vnto his disciples he expounded them apart as here these mysteries are reuealed vnto Daniel though they must be as a sealed book vnto others And hereof two reasons may be yeelded vt maligni non habeant materiam deridendi studiosi materiam se exercendi that both the euill and malicious should haue no matter to laugh at and the studious might haue matter wherein to exercise themselues 5. And further the sealing vp sheweth that there were many yeares yet to come before this prophesie should be fulfilled for it was 300. yeares from this time vnto Antiochus and for the same reason Iohn is bid not to seale vp that prophesie because some part thereof was presently to take place Apocal. 22. 10. see before c. 8. quest 36. Quest. 14. Vntill the time defined or appointed v. 4. what time this was here limited 1. Some vnderstand the ende of the world when these things should be fulfilled Bulling Osiand and so Pagnin readeth vsque ad tempus finis vnto the time of the ende But it hath beene shewed before that this prophesie contained in the 11. chapter was fulfilled in the dayes of Antiochus and much of it before 2. Some vnderstand the time of Christs comming who opened the seales of the booke Apocal. 5. and reuealed the mysteries which were hid before whereof this was a signe that in his passion the vaile of the Temple was rent Christ tooke away the vaile and the couering which hid from vs the mysteries and high things of God so Theodoret Pintus Pererius But in this sense Christ opened not onely the secrets of this prophesie but of all other in the old Testament 3. he meaneth then the time which was appointed of God when this prophesie should be fulfilled as Calvin Deus probabit ipso euentu se non frustra locutum c. God shall prooue by the euent that he hath not foreshewed these things in vaine est hic terminus non vnus sed multiplex and this tearme was not one but diuerse as the prophesies of this booke are diuerse and so were to haue their diuerse times of fulfilling Iun. So in the time of the Macchabees when diuerse of these things were fulfilled the Iewes did then beginne to looke into this prophesie as the storie of the Macchabees sheweth M. Br. And at the comming of Christ there was great expectation of the fulfilling of that prophesie Dan. 9. Quest. 15. Of these words many shall runne thorough and knowledge shall be encreased 1. Bullinger thus interpreteth that toward the end of the world men shall runne to and fro beeing certaine of nothing but distracted in opinion varijs se adiungent sectis they shall ioyne themselues vnto diuerse sects but the last words knowledge shall be multiplied are against this sense for where such vncertaintie is there knowledge cannot be encreased 2. Some reade thus oberrabunt multi many shall goe to and fro to get knowledge Vat. Genevens B. but knowledge is not had by wandring from place to place that sheweth rather ignorance Amos. 8. 12. 3. Some expound thus many shall runne thorough this booke and they shall diuersely expound it Lyran. gloss Hugo because the Scripture admitteth diuerse senses Perer. But thus opinions are multiplied not knowledge 4. Hierome well by running thorough vnderstandeth the diligent perusing of this book that though now it were not regarded yet many in time to come should giue their minde vnto it so also Iun. Polan and so M. Calvin expoundeth the word shuth investigabunt they shall search multi se ad scripta tua legenda conferent many shall settle themselues to read thy writings Osiand And withall here is signified that Deus sibi multos discipulos colliget God shall raise vp vnto him many disciples Calvin So that in the great persecution vnder Antiochus many shall be found faithfull who shall cleaue vnto this prophesie Polanus 16. Quest. What two they were whome Daniel saw