God Mauzzim that is of munitions namely the idol of Iupiter Olympius into the Temple and guarded him about with munitions and garisons such an idol as his fathers neuer knewe so likewise the Romane Antichrist hath brought in a newe kind of images into the Church as one of them obtained of Phocas the Emperour the Church of Gentile idols called Paentheon in Rome and set vp the images of Saints in stead thereof likewise they doe make the virgin Marie their Ladie and goddesse making her their Mediatrix and offring vp prayers consecrating Churches vnto her And thus they haue framed vnto themselues a newe goddesse whom their fathers knewe not But the most famous idol of all is their newe deuise of transubstantiation and of their breaden god and their idolatrous sacrifice of the Masse wherein they commit many profanations 1. They giue vnto euerie Priest power to make the bodie of Christ and therein thinke them more worthie then the Virgin Marie for she was conceiued but once with the holy flesh of Christ but they doe make it daily 2. they detract from the vertue efficacie of Christs alsufficient sacrifice vpon the crosse in adding as a supplement thereof their daily vnbloodie sacrifice as they call it of the Masse 3. they ascribe vnto the Masse such vertue as that thereby they thinke the soules to be deliuered out of purgatorie 4. they hold that the Masse is auaileable ex opere operato by the verie externall worke without the good intention faith or preparation in them to whom it is applye 5. They carrie their impanate god about in procession requiring adoration with knocking kneeling lifting vp the hands to be yeelded vnto it 6. And they make their Masse a generall remedie not onely against all spirituall but temporall euills and calamities and a meane to obtaine both spirituall and temporall blessings as health of bodie good successe in any businesse victorie in warre good speed in mariage matters in battell in nauigation and such like whence they haue deuised so many kinds of votiue Masses as they are called as for peace for raine for faire weather for women in trauaile for those which are vpon their iourney against the pestilence lightening and such like All which are newe brought in deuises neuer knowne in the former ages of the Church and this may well be called their newe come God Mauzzim which signifieth munitions for the idolatrous seruice of the Masse is the chiefe pillar of Popish superstition their munition and fortresse Pappus 25. Controv. Of the theatricall and pompous seruice with siluer and gold which Antichrist hath found out for his newe idol As Antiochus spared no cost to set forth his newe idol he bestowed vpon it siluer and gold and precious things and as Marcellus among the Romanes robbed all other Temples to set forth and beautifie the idol-Temples at Rome So the Romane Antichrist with all externall pompe outward glorie and glittering shewe of siluer and gold doth adorne and beautifie this his new coined seruice And how all their religion consisteth in nothing els but in an outward shew and vaine-glorious pompe it is euident in these three things in their persons Churches and solemnities First for their persons they count them good Catholikes that obserue their outward rites and ceremonies though they haue no good motion and instinct at all as if they be in their baptisme exorcised anealed afterward confirmed with chrisme and keepe fasting daies be sprinkled with holy water and ashes creepe to the crosse be confessed at Easter kisse the pax goe in pilgrimage offer to their idols and when they die be anealed and carried to the graue with tapers and dirges they thinke they haue performed all offices of Christianitie Concerning their Churches there is no preaching or very seldome and that to small edifying no singing of Psalmes or praying with vnderstanding but all things are set forth to the eare in singing and sound of instruments and to the eye in adorning their images with siluer and gold and such like And touching their solemnities all their seruice is nothing else but a meere stage-play from one ende of the yeare to the other At the natiuitie of Christ an infant made of wood wrapped vp in swathing cloutes is carried vp and downe by boyes and girles In the festiuall of the three kings which they say came to worship Christ three apparelled like kings doe goe from doore to doore singing and begging with a star made of paper In the day of the purification candles are carried about and ashes are sprinkled on ashwednesday In lent certaine persons disguised goe vp and downe the streets whipping themselues the images in the Churches are cloathed in blacke as though they mourned the altars are couered On Palme Sunday an asse is led about and palmes carried before on the day of resurrection after midnight the Priest taketh the image of the crucifix out of the sepulchre and goeth about knocking at the Church doores and crying be yee lift vp ye euerlasting doores and the king of glorie shall come in and then the question is asked who is the king of glorie and the Priest maketh answer the Lord strong and mightie in battell he is the king of glorie and so they blaspemously ascribe that vnto an image which is due onely vnto Christ. Before the ascension day they haue solemne processions and then all the images of the Saints are brought forth and carried in shew on the ascension day one is drawen vp in a wooden tutret to the toppe of the Church and as if he represented Christ he crieth out I ascend vnto my father and your father and when he is at the toppe he throweth downe certaine consecrated hosts and while they are gathering them vp belowe water is powred downe whereupon there is raised a great laughter in the Church On the day of Pentecost the image of a doue is let downe from the top of the Church together with fire and a noise like thunder with this voice Receiue ye the holy Ghost On corpus Christi day the host is carried about in solemne procession with instruments of musicke and loue songs such as minstrels vse to sing at feasts to make ghests mertie And after this manner is the Popish seruice deuised to attend vpon their impanate God ex Polano But Bellarmine laboureth likewise to free the Pope of these imputations that this prophesie of the newe God Mauzzim cannot in any sense agree vnto him 1. First he reasoneth thus this Mauzzim is either Antichrist himselfe or the deuill whom he worshippeth he shall command himselfe to be worshipped and be a great sorceter and Magician but the Pope is none of these Answer 1. We will yeeld vnto him the proposition though indeed this place hath no such sense either to vnderstand Antichrist himselfe or the deuill by the God Mauzzim as is shewed before quest 46. 2. But both the parts of the assumption are true of the Pope for he
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
of this stone he forbeareth to giue any interpretion of it putting off the matter thus mihi hoc narrare non libuit cui propositum est non futura sed praeterita scribere c. Daniel also giueth an interpretation of the stone but it liked me not to declare it whose purpose is to write of things past not of things to come It seemeth he was loath to offend the Romanes of whom he had receiued so great grace and fauour which he should haue done if he had giuen his opinion that the Romane Empire should in the ende haue beene ruinated by his nation But how vnlike a thing this is that the Iewes should obtaine such a temporall dominion it is euident to all the world they beeing now a dispersed nation without either king or priest Church or commonwealth And our Blessed Sauiour hath assured vs that his kingdome is not of this world they then dreaming of such an outward kingdome doe therein shewe their infidelitie that they haue no part in the true Messiah who is blessed for euer 2. The heretikes called Chiliastes which hold that 6. thousand yeares expired from the creation of the world there shall be a resurrection of iust men who shall raigne with Christ a thousand yeares in the earth doe expound this place of that terrene kingdome But their hereticall fansie is confuted by the verie words of this text for the kingdome here spoken of shall stand for euer it shall not then onely continue for a 1000. yeares 3. Wherefore this Scripture euidently describeth the spirituall kingdome of Christ in this world ruling and gouerning the hearts of his seruants by his grace and propagating his truth and Gospell ouer all the world exercising his power vpon the enemies of his Church which kingdome shall be perfected in his euerlasting glorie of this eternall and euerduring kingdome the Prophet Isay saith the Encrease of his gouernement and peace shall haue no ende Quest. 54. Whether the stone cut out of the mountaine doe signifie Christ or his kingdome 1. The most doe vnderstand this of Christ himselfe who is signified by this stone of which opinion are of the ancient writers Iustinus Martyr dialog cum Tryphone Ireneus lib. 3. aduers. haeres cap. 28. Cyprian lib. 2. aduers. Iudaeos sect 17. and sometime Augustine enarrat in Psal. 98. and so interpreteth Lyranus and of the newe writers Bullinger by this stone would haue Christ vnderstood as Psal. 118. 22. the stone which the builders refused is become the head stone of the corner and Isay 28. 16. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation to the same purpose Melancthon likewise Perorius beside these testimonies of Scripture sheweth how Christ this precious stone was prefigured by certaine typicall stones in the old Testament as by the stone Iacob pitched and annointed it with oyle and the rocke which Moses smote with the tod and water gushed out by the stone that bare vp Moses hands Ezod 17. and by that rocke where Moses was set when he saw the Lords backe parts Exod. 33. Further in these fower respects Christ is compared to a stone 1. for the continuance 2. for the strength he is the fundamentall stone 3. a rocke of refuge vnto them that beleeue 4. and a rocke of offence for the wicked to stumble at 2. Some doe by this stone vnderstand the kingdome and Church of Christ as Augustine in Psal. 42. and 44. so also Caluine comparat regnum Christi cum omnibus illis Monarchijs c. he compareth the kingdome of Christ with all those Monarchies c. so is the Church of God likened to a stone Zach. 12. 3. in that day I will make Ierusalem an heauie stone for all people all that lift it vp shall be torne c. 3. But these interpretations are not contrarie one to another they may well stand together for Christ is not here considered apart by himselfe but together with his Church he as the head and the other as his bodie So the Apostle sometime by Christ vnderstandeth the whole mysticall bodie consisting of Christ and his Church as 1. Cor. 12. 12. As the bodie is one and hath many members so is Christ so the Church is called the bodie and fulnesse of Christ. Ephe. 1. 23. Then in this place Christ is not vnderstood without his body the Church but both Christ and his kingdome which is the Church are ioyned together for ver 44. Daniel speaketh of a kingdome which God should set vp Polan Quest. 55. Whether this prophesie be fulfilled in the first or second comming of Christ. 1. Tertullian expoundeth it of Christs second comming lib. contra Iudaeos So also Theodoret beeing mooued with this reason because at the first comming of Christ all these kingdomes were not destroyed for the Romane Empire then flourished but at his second comming this prophesie shall be fulfilled but this argument is soone answered the kingdomes here spoken of were all dissolued at the comming of Christ in the flesh the Romane Empire is not comprehended in this vision as is before shewed at large quest 49. 2. Some thinke that this prophesie agreeth vnto the first comming of Christ inchoate aliquatenus in some sort and by way of beginning and that in the ende it should dash in peices the Romane Empire but it shall most fully and absolutely be accomplished at Christs second comming Pere Pap. 3. But it shall appeare by these arguments that this Scripture must onely be referred to the first comming of Christ and not at all to the second but onely by way of analogie and by a consequent 1. This kingdome shall be set vp in the times of these Kings but in the euerlasting kingdome of Christ in the next world there shall be neither any such kings nor any more time 2. This stone was but small at the beginning but afterward it grew into a mountaine but Christ when he commeth in his glorie shall then shew himselfe in his greatnes he shall not be as a small stone 3. And this stone became a great mountaine and filled the whole earth which sheweth that Christs kingdome here spoken of should increase by little and little but after his second comming it shall be at the full not still encreasing therefore the kingdome of Christ here in this world of necessitie must be here described 4. Yet by way of analogicall collection this prophesie may be applyed vnto Christs second comming when as Christ shall make a perfect conquest of all earthly kingdomes and powers and of all other aduersaries vnto his kingdome 5. Of this opinion that this prophesie concerneth the first comming of Christ are all they which expound this phrase of the cutting out of this stone without hands of the miraculous conception and birth of Christ of the virgine Marie as Lyran. gloss ordinar Vatab. Pin. with diuerse of the auncient fathers Caluin also though he refuse that
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
of his friends and Lyranus saith vidit regem obstinatum in malicia ideo tacuit c. he saw the king setled and obstinate in his malice and therefore held his peace But Daniel had offended much if beeing present he should by his silence and connivence haue betraied these innocents as the wise man saith Prou. 24. 11. Wilt thou not preserue them that are lead to be slaine 2. Pererius thinketh that Daniel beeing a great Prophet might foresee that God would deliuer them out of this daunger by some great miracle that thereby the power and glorie of God might be set forth as our blessed Sauiour suffered Lazarus to die that he might get greater glorie by raising him vp againe out of his graue Contra. 1. Our blessed Sauiour and Daniel the master and the seruant are not well matched together Christ had all power and knowledge in himselfe so had not Daniel 2. he knew not of his deliuerance from the Lyons himselfe when he was cast into their denne for then it had beene no triall of his saith if he had bin sure to be deliuered much lesse is it like that he foresaw the miraculous deliuerance of these 3. Therefore Daniel is excused by his absence and ignorance he neither was present and so consequently was ignorant of all that now happened beeing done speedily and in hast see before qu. 4. 18. Quest. Of Nabuchadnezzers speech vnto those three brought before him 1. The equitie of the king herein deserueth commendation that would not presently giue sentence against these persons till he had heard their defense as it was the commendable custome of the Romanes not to deliuer any vnto death before he that was accused had place to defend himselfe Act. 25. 16. Bulling 2. But herein appeareth the wilfull blindnes of the king that beeing seduced to set vp such an abominable idol he proceedeth to maintaine it with crueltie Pellican 3. He doth first seeke to win them by gentle speech as though he could not beleeue it to be true that they had done this thing or if they did it was of some ouersight rather then of purpose which he was content to pardon if now they would worship the image but beside these faire speeches he addeth also threatning Bulling 4. He peremptorily enioyneth obedience to his decree not suffering it to be disputed or called into question whether it were iust or lawfull but it was his will so to be Calv. 5. And at the last he endeth with blasphemie extenuating the power of that great God whome before he had acknowledged to be the God of gods c. 2. 47. so Rabsakeh said to Hezekiah that the Lord could not deliuer Ierusalem out of his hand 2. king 18. 35. 19. Quest. Of the religious and resolute answer of these three conuented before the king They answer with godly resolution and courage to euery part of the kings speech 1. Whereas the king first insinuateth himselfe as though he did not beleeue that they would doe such a thing and thereby suggesteth vnto them that they should be better aduised which kind of humane and fauourable questioning Suetonius noteth to haue bin much vsed by Augustus who in examining those which were guiltie would seeme as though he beleeued not any such thing to be done by them to this vncertentie in the kings demaund they answer resolutely that they needed no consultation in that matter they had their answer readie and were determined both what to say and doe to answer and suffer We are not carefull to answer thee in this matter 2. To the kings blasphemie that there was no God to deliuer them out of his hand they replie that their God whome they serued was able to deliuer them out of his hand 3. Touching the kings threatning of the fierie fornace they answer in effect that it did not mooue them they feared it not though their God for some causes knowne to himselfe should leaue them in his hands yet they would not worship the image 4. And as the king would admit no discussing of his decree but would haue it absolutely obeied so they could not be remooued from their religion neither desired to haue the same discussed or sifted they would by no meanes consent to worship the image 20. Quest. Why the Lord doth not alwaies deliuer his out of temporall daungers v. 18. But if not These valiant seruants of God were certen of Gods fauour that he would assist them with his spirit to suffer for his glorie but they could not certainly promise themselues temporall deliuerance wherein the Lord alwaies sheweth not his power for these reasons 1. If the Lord should continually by some miraculous deliuerance ridde his children out of danger then would not the miracle be so great and so neither Gods glorie nor power therein so much magnified nor men thereat so much mooued Perer. 2. God suffereth his children to fall into temporall daungers for the triall and probation of their faith and patience 3. Thereby also God doth chastice his seruants to bring them to more effectuall repentance Papp 4. And the Lord permitteth his children to be temporally tried inuisibiliter eos ad gloriam transferendo to bring them inuisibly vnto euerlasting glorie Lyran. ex Augustin 21. Quest. Why they are so resolute not to worship the golden image 1. The godly Hebrewes were not ignorant how often they were charged by Moses and the Prophets not to bow vnto or worship images as Exod. 20. in the second commandement Deut. c. 4. and c. 27. Isa. 44. and Ierem. 10. and in many places beside that no one thing in Scripture is more straightly giuen them in charge 2. They had the example of the godly Patriarkes and kings and other holy men who had a perfect detestation of idols as Iaacob burned all the images in his house vnder an oak Gen. 35. Hezekiah pulled down the brasen serpent when they began to abuse it to idolatrie 3. Yea in the most corrupt times after their returne out of the captiuitie the Iewes abhorred images for when Pilatus and Petronius the presidents of Iewrie had secretly brought the images of Tiberius and Caligula into the citie to be worshipped of the Iewes they manfully resisted offering their necks and liues rather then they would contrarie to their law worship any images Ioseph lib. 18. antiquit c. 4. 10. who further writeth l. 2. cont Appia that when Alexander the great would haue repaired the Temple and sepulchre of Bel the Chaldeans god at Babylon and therein vsed the helpe of the Iewes they vtterly refused 4. Therefore that is a most malitious lie reported by Appollonius Appian the Grammarian and Cornelius Tacitus that the Iewes in the inwards of the Temple kept an asses head of gold which they worshipped ex Perer. 22. Quest. Whether the Prince is by fire and sword to roote out them which are of contrarie religion v. 19. Nabuchadnezzer commanded these three holy men to be cast into the fierie ouen wherein he
other forme haue appeared vsing the speach of man it would haue seemed monstrous 3. And by this the Angels did testifie their loue vnto man similitudo conciliat amorem for likenesse of things begetteth loue 4. Because Angels doe count men their fellowe seruants they propound vnto them both the same ende euerlasting glorie in heauen they are both vnder the same head Christ. 5. the Angels did so appeare for the honour of Christs incarnation who they knewe should take our nature vpon him they therefore by this meanes did dignifie the nature of man 6. Beside the parts of mans bodie doe expresse and set forth diuerse Angelicall properties as the head their vnderstanding the eyes their knowledge the hands their ministerie the feete their readines and agilitie c. these reasons may be rendred why it pleased God that the Angels should manifest themselues in humane shape Perer. Quest. 37. Of the sudden change and conuersion that was in Nebuchadnezzar with the parts thereof Nebuchadnezzars conuersion appeareth both by his religious actions toward God and by his thankefull rewarding of his seruants ver 30. 1. His religious actes consist 1. in his confession of the praise of God 2. in the decree which he made concerning the name and worship of God 1. Gods praise is set forth both by his owne worke in the deliuering of his seruants by sending his Angel and by the constancie of his seruants set forth by two effects in that they refused to obey the kings commandement and because they did rather chose to giue their bodies to the fire then to worship any sauing the Lord. 2. In the decree there is first expressed the offence if any should blaspheme the name of God then the punishment which is twofold vpon their bodies they shall be drawne in peices and on their houses they shall be made a iakes then the reasons added from the power of God 2. Then is expressed ver 30. how Nebuchadnezzer promoted these three men in the prouince of Babel ver 30. Quest. 38. Whether this were a true conuersion in Nebuchadnezzar 1. Pererius thinketh that Nebuchadnezzar was truely and indeede conuerted which he would prooue by the effects thereof namely these fower 1. the confession of his error 2. the aduancing of true religion 3. the exalting of those that feared God 4. and seuere punishing of all blasphemers and enemies vnto God But these were temporarie effects they continued not they were therefore no signes of a true conuersion 2. The truer opinion then is that Nebuchadnezzar was but mooued and affected for a time by the strangenesse of this miracle he was not truely conuerted 1. As were the effects of his faith such was his faith but the effects were but temporarie they lasted but a while for presently after in the next chapter he seeketh againe vnto his sorcerers for the interpretation of his dreame Iun. 2. he could haue no true faith because he had no true knowledge of God seeing in the same houre as it were a little before he had commanded the golden image to be worshipped 3. permiscuit idola sua vero Deo he did ioyne his idols with the true God Calvin yet some thinke that he not long after caused the image to be pulled downe Osiander It is more like he did not because he continued in his old superstition in beeing addicted still to his enchanters and sorcerers 4. here was onely a naked miracle which is but a preparatiue vnto faith here was no doctrine or instruction out of the word of God whereby faith is begotten in vs Caluin 3. But Rupertus although his opinion be right that this confession of Nebuchadnezzar was tota respersa fermento tumidae vanitatis besprinckled with the leauen of swelling vanitie yet his reason is not good because he saith placuit mihi it pleased me to declare the signes which God had wrought apud me with me as though he should haue said nisi ob gratiam mei he did them onely for my cause whereas they were wrought against him Contra. 1. the words well interpreted are it became me not it pleased me 2. And these miracles and signes were wrought toward him or with him because he was thereby brought to acknowledge and confesse his error and to giue the praise vnto God 4. But Oecolampadius goeth yet further and giueth such commendation of this confession of Nebuchadnezzar fungitur in hoc non solum poenitentis fed Apostoli officiâ— he herein dischargeth not onely the dutie of a penitent person but euen of an Apostle also in writing of epistles c. But the king confessed as much in effect before cap. 2. 47. that the Lord was a God of Gods and the Lord of kings and yet after that he made the image 5. Yet on the other side are we farre from the opinion of Apollinarius that the king regio fastu condiderit hanc legem c. of princely pride and vanitie did make this lawe against blasphemers But although these were but temporarie effects and fruits of his faith yet for the time they were in truth for if the king had sought his pompe he would not in this manner haue laid open his errour to all the world and praised the constancie of these men 39. Quest. Whether blasphemie is to be punished with death 1. Apollinarius thus obiected that the punishments which the Lord inflicteth in his law are executed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of amendment not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of retribution for no punishment can counteruaile the greatnes of sinne and therefore in such sinnes such seueritie is not to be vsed 2. Contra. 1. Deus internam pravitatem suo iudicio reservat c. God reserueth the inward impietie for his owne iudgement but the outward offence the Magistrate is to restraine by law Oecolampad 2. By the law of God the blasphemer was put to death 3. And if an heathen Prince did decree such a seuere punishment against blasphemie much more ought a Christian Magistrate Polan 4. Origen saith si patri maledicens morte multatur c. if he that curseth his father be put to death how much more he which blasphemeth God our heauenly father the Canon saith blasphemâ—us secundum legem est decapitandus secundum canonem anathematizandus a blasphemer according to the ciuill law is to be beheaded according to the Canon to be anathematized and held accursed In the Laterane Councill thus it was prouided against blasphemers si munus publicum gesserit c. if he bare a publike office the first and second time he should loose the benefit of his office for three moneths the third time he should be depriued si Clericus if he were a Cleargie man the first time he should loose the profits of one whole yeare the second he was to be depriued of his benefice and the third time inhabilis reddatur he was made vncapable of that function si nobilis c. if he were
hope of the kings fauour and of great rewards entised nor yet by feare of punishment terrified from their profession Nay they would not so much as admit of any deliberation in so euident a matter As Cyprian when he was required to take some time to pause and consider with himselfe what he would doe vttered that worthie saying In re tam certa nulla deliberatio in a matter so certen there neede no further deliberation So these here answer that they tooke no care how to answer the king according to that saying of our blessed Sauiour Mark 13. 11. When they lead you and deliuer you vp take ye no thought afore neither premeditate what ye shall say but whatsoeuer is giuen vnto you at the same time that speake c. 5. Doct. Of the difference of temporall and eternall promises v. 18. But if not be it knowne vnto thee c. Although God should not deliuer them out of this temporall daunger yet they would not leaue their profession for they knew that God beeing able to deliuer them yet he might not shew his power at this time for some causes best knowne vnto himselfe There is a double kind of deliuerance one from euerlasting death which we are absolutely sure of without any condition there is a deliuerance from temporall daunger which we are assured ordinarily no otherwise of then it pleaseth God and as he seeth it may stand best with his glorie and our good In such temporall cases the Apostle teacheth alwaies to presuppose this condition If the Lord will 6. Doct. Obedience is not to be giuen vnto Magistrates in all things v. 22. The flame slew those men c. Because these tormentors and executioners did yeild obedience vnto the king in a wicked and vniust thing they are worthily punished God commandeth obedience vnto princes but not against himselfe so after this manner the two captaines with their fifties whome the king sent to take Elias were destroied with fire from heauen Our Sauiour saith in the Gospel that if the blind lead the blinde they shall both fall into the ditch both of them not onely the captaine and ring-leader but he also that is seduced and misled Bulling 7. Doct. Of the certentie of the resurrection v. 27. Not an haire of their head was burnt c. Tertullian collecteth from hence that if God by his power preserued euen the garments of these men and the haire of their heads from the fire much more able is he to preserue the bodies of his Saints from euerlasting and finall corruption and to raise them vp at the last day hence then he concludeth Dominum potentiorem omni corporum lege c. that God is of power and might beyond the law of corruptible bodies And in that one haire of theirs was not burnt here is verified that saying of our blessed Sauiour Matth. 10. 30. All the haires of your head are numbred c. 8. Doct. The maintenance of true religion belongeth vnto the ciuill Magistrate v. 29. Therefore I make a decree Nebuchadnezzer here maketh a seuere law against those which should blaspheme the true God whome these three worshipped whereupon Augustine inferreth well that it belongeth vnto the Magistrate to be conseruators and preseruers of true religion poenam capitalem constituit in eos qui Deum illorum invenumblasphemarent c. he appointeth a capitall punishment against them which did blaspheme the God of those young men c. The Apostle saith that the Magistrate is the minister of God to take vengeance on him that doth euill Rom. 13. 4. Therefore heretikes and blasphemers who are euill doers are to be censured and punished by ciuill lawes as well as other malefactors 5. Places of controversie 1. Controv. That an image vsed for any religious vse and an idol are all one v. 1. Nabuchadnezzer made an image of gold The word is tzelem which the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and image so also Pagnin Montan. Iun. and yet it was a plaine idol Here then appeareth the vanitie of that curious and friuolous distinction of the Romanists betweene an image and an Idol as though an image should be onely the true similitude of a thing an idol the representation of a thing which is not as were the idols of the heathen for this great idol represented no speciall person it was erected for the honour of their gods yet is it called an image see more of this question Synops. Cent. 2. err 42. 2. Controv. Against the adoration of Images 1. Hierome vpon this example of these young men that refused to fall downe before Nabuchadnezzers image thus inferreth Cultores Dei statuas adorare non debent c. the worshippers of God must not worship images therefore they which worship the images of Emperours doe that quod tres pâ—eri facere noluerunt which these three children would not doe Pererius here answereth that Hierome speaketh against the worshipping of the Emperours images not of Saints and of giuing diuine adoration vnto them after the manner of the Gentiles Contra. 1. If it be vnlawfull to adore the images of men liuing much more of them that are dead A liuing dogge is better then a dead lyon Eccles. 9. 4. 2. Hierome speaketh not of adoring images as gods but simply of adoring them for the Gentiles did not hold their images to be their very gods but onely representations of them and therefore in the same place Hierome noteth these as two distinct things Deos coli imagines adorari quod vtrunque servis Dei non conuenit for the gods to be worshipped and the images to be adored both of which doe not beseeme the seruants of God 2. Lactantius vrgeth these reasons against idolatrie 1. Imago hominis tum videtur necessaria cum procul abest c. the image of a man is then thought to be necessarie when he is absent and farre off but then it is superfluous when he is present and at hand But the Spirit of God beeing euery where dispersed can neuer be absent therefore an image of God is alwaies superfluous lib. 2. Institut c. 2. 2. Images are but the portraitures and pictures of men now it is inconuenient vt simulachruÌ„ hominis à simulachro Dei homine adoretur that the image of a man should be worshipped of man who is the image of God l. 2. instit c. 18. 3. Worshippers of Images doe offend in these 3. things 1. in worshipping that which is not God for the images and idols which they worship are not gods so Ierem. c. 2. chargeth the Israelites because they digged vnto them pits which could hold no water 2. They offend quando colitur Deus sed non solus when God is worshipped but not onely as the Israelites in Elias time serued God and Baal together which he calleth an halting betweene two opinions 1. king 18. 3. Though they intend Gods worship onely yet they sinne in worshipping him after an other
is not sufficient for temporall deliuerance to haue a good cause for thorough ambition vaine glorie and vaine confidence men may be carried to maintaine a good cause as Brutus that stood for the libertie of the commonwealth because he had no better successe said in discontent virtutem esse rem friuolam that vertue was a friuolous thing he considered not that through his ambition and trusting to his owne wit he ouerthrewe a good cause so in this place it was not Daniels innocencie onely that deliuered him but the cause was his faith he trusted in God Calvin 2. God doth not alwayes deliuer temporally As he suffered Ignatius to be torne of wild beasts and Polycarpus to be consumed of the fire yea at sometime he sendeth the same man deliuerance and not at an other as Peter was deliuered out of Herods hands at Ierusalem but he suffred vnder Nero at Rome yet are not the children of God forfaken for when they are taken away by death they then are most of all deliuered at once from all the calamities of this world and are receiued into euerlasting glorie Bulling 3. There is then a threefold kind of deliuerance 1. there is a temporall deliuerance from death and danger here as Daniel was now deliuered 2. there is a deliuerance from sinne as in this place Daniel liberatur à morte Rex à peccato Daniel is deliuered from death the king is freed from his sinne Melancthon 3. there is a deliuerance and preseruation to eternall life as the godly conseruantur ad vitam eternam are so preserued so that in death it selfe they perish not Osiand Quest. 27. Of Darius ioy v. 23. Then was the king exceeding glade 1. There were two speciall causes of Darius ioy lâ—tâ—tus est amici nomine he reioyced on the behalfe of his friend who was now deliuered by this great miracle Oecolamp and he found his conscience somewhat quieted which was perplexed and troubled before when he refused his meate and would not heare the instruments of Musicke 2. Yet this was but a carnall ioy it was much differing from the true spirituall ioy which the children of God haue when they are assured of the fauour of God and of the remission of their sinnes whereof the Prophet Dauid speaketh Psal. 4. 6. Lord lift thou vp the light of thy countenance vpon vs thou hast giuen me more ioy of heart then when their wheat and wine did abound 3. Yet this ioy of the king and the sight of this miracle made the king more couragious and bold that whereas before he feared the nobles and against his own conscience condemned Daniel now he deliuereth Daniel and causeth them to be cast into the lyons denne in his stead and whereas the stone was sealed both with his owne ring and the nobles he now â—tayeth not for their consent bâ—t by his regall authoritie Daniel was fetcht out of the den Quest. 28. Whether the king did iustly in causing Daniels accusers with their wiues and children to be cast into the denne v. 24. 1. Some here doe answer non est lex aequior vlla quam neces artifices arte perire sua c. there is no more iust lawe then for the deuiser of mischeife to perish in his owne deuise as Haman was hanged vpon the gallowes which he had made for Mordechai gloss iuterlin Hugo this reason satisfieth why the authors of this mischiefe were punished but not why their wiues also and children should suffer with them 2. Bullinger sheweth the equitie hereof by the like iudgements of God as in the destruction of the olde world and of Sodome and in Sauls expedition against Amalech in all these neither men women or children were spared So it is vsually seene that in warre famine pestilence the calamitie is generall But there is great difference betweene the iudgements of God inflicted either immediately by himselfe or by his commandement which are alwayes most iust though we see not the reason thereof and the iudgements of men God may doe that iustly beeing Lord and Creator of all who may giue and take life at his pleasure which man doth vniustly 3. Calvin graunting that the wiues and children may for the sinnes of their husbands and fathers iustly suffer ciuill punishment as infamie losse of goods corruption of blood and such like saith longe durius est c. it is a harder matter to slay the children with the parents And he seemeth to resolue vpon the crueltie of the Persian gouernement scimus reges Orientales exercuisse immane barbarum imperium c. we know that those Easterne kings did exercise a barbarous and cruell dominion yet simply he would not haue this example condemned But howsoeuer the Persian kings gouerned cruelly this example of iustice is simply to be commended in the king as shall appeare by this which followeth 4. There are then foure things which doe iustifie the kings sentence against Daniels accusers 1. The greatnes of the offence which deserued a great and extraordinarie punishment they sinned against God by hatred of the true religion against the king in abusing his facilitie and deceiuing him and they were false accusers against Daniel they offended also against the whole commonwealth which by Daniels care was peaceably and quietly gouerned Bulling Iun. annotat 2. The law of reâ—alion required that false accusers should induâ—â— the same punishment which by their false testimonie they would haue brought vpon others according to Moses law Deut. 19. 19. So the Lacedemonians did vse to put to death false accusers as the Athenians did flatterers As these then by their false suggestions caused Daniel to be cast into the lyons denne so are they iustly serued themselues And as they would haue depriued the king of his friend so they perish with their friends Oecolampad 3. The custome of nations is to be considered which was for the treason committed against the king or commonwealth either against their honour or life to punish both the offenders themselues and their posteritie As this enterprise was both against the kings honour and against the peace and tranquilitie of the commonwealth Seneca giueth this reason of this custome and law of nations Nam parentes liberique eorum qui interfecti sunt propinqui amici in locum singulorum succedunt for the parents and children of them which were slaine their friends and kiâ—â—ed doe succeede in their places c. that is they are all like to be conspiratours as the other were Arcadius and Honorius after they had extinguished the conspiracie of Talnia doe thus resolue in their rescript in Codic tit ad leg Iul. Paterno deberent perire supplicio in quibus paterni hoc est haereditarij criminis exempla metuuntur they ought to suffer their fathers punishment seeing the like example is feared in them of that hereditarie crime The generall custome and law of nations which was to punish the children with the fathers in treasonable attempts sheweth the equitie