onely vnto God to be controlled of none nor to giue account of his doings to any Therefore the presumption of the Pope is intolerable who challengeth that to himselfe which is onely peculiar vnto God As thus his clawbacks and flatterers write of the Papall preheminence and priuiledge non est de eius potestate inquirendum quum primae causa nulla si causâ— no man must inquire of his power seeing he is the cause of causes and of the first cause there can be no cause c. secund Bald. in capit Eâ—cles c. And nemo potest dicere Papae c. no man must say vnto the Pope why doe you so distinct 40. c. si Papa Hereof Fâ—ederick the 2. Emperour complained in an epistle to Otto Duke of Bavaria Rationem actuum nemini quasi sit Deus reddere vult id quod soli Deo conuenit vsurpat c. he will render account to none of his doings he vsurpeth that which onely agreeth vnto God that he can not erre c. Annal. Aventin lib. 7. ex Polan 6. Morall observations 1. Observ. Worldly and carnall men doe onely craue the helpe of the godly in the time of neede v. 5. Till at the last Daniel came before me If the Soothsayers and Sorcerers could haue serued Nabuchadnezzers turne he would not haue sought vnto Daniel but now all other meanes fayling him he craueth his helpe to expound the dreame like as men in their health regard not the physitians but in their sicknes runne vnto them So Ieroboam when Abiah his some was sicke sent vnto Ahiah the Prophet 2. king 14. 2. Observ. Witches and Sorcerers not to be sought vnto Nabuchadnezzer called all his wise men together to vnfold the secret of his dreame but they could doe him no good by which we are taught not to runne vnto any such for helpe 1. because they can not helpe they are both ignorant and know nothing and of no power and can doe little as is euident in these Chaldean wizzards who did but deceiue and abuse the king 2. Such doe vse the conference of wicked spirits and therefore to goe vnto such were to forsake God As Ahaziah in â—eeking vnto Beelzebub the god of Ekron did therein denie that there was a God in Israel 2. King 1. 3. Observ. Prosperitie is daungerous v. 9. The boughes thereof were faire and the fruit much Nabuchadnezzer in his flourishing and prosperous state is compared to a good tree both faire and fruitfull this his prosperitie did lift vp his heart and made him proud and therefore his boughes were broken off to make him know himselfe So riches and abundance are but a snare to them which know not how to vse them therefore the wise man prayeth that God would not giue him riches least I be full and denie thee Prov. 30. 9. They say that the palme tree will not grow in a sat ground but in a light and sandie and if the soyle be strong and fertile they must cast salt and ashes at the roote to qualifie the strength of the ground So if prosperitie be not seasoned with the salt of grace it is vnfruitfull and vnprofitable Pintus 4. Observ. Ministers must be faithfull in deliuering the truth though it be not pleasing As Daniel vers 2. deliuereth the interpretation to the king of this fearefull and terrible dreame though he knew it should not be welcome vnto him so must Ministers in their office be faithfull as the Apostle saith It is required of the disposers that euery one be found faithfull 1. Cor. 4. 2. They must feare rather to offend God then to displease men So the Lord saith to his Prophet Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgression c. Eli was iudged for sparing and forbearing his wicked sonnes 1. Sam. 2. and the false prophets are threatned for flattering the people and sowing pillowes vnder their elbowes Esech 13. and the watchmen which tell not the people of the sword comming shall beare their sinne the Lord will require their blood at his hand Esec 33. 6. 5. Observ. We must looke vnto Gods prouidence in our affliction So Daniel saith c. 2. 21. It is the decree of the most high which is come vpon my Lord the king When the Lord layeth his hand vpon his children they must looke vnto him that correcteth them and humble themselues before him and not murmure against him seeing it commeth not by chaunce but as it pleaseth the diuine prouidence to dispose as the Prophet Dauid excellently saith I held my peace because it was thy doing Psal. 39. 4. 6. Observ. Of the vtilitie and benefit that commeth of true and effectuall repentance V. 33. My glorie and beautie was restored vnto me c. Nebuchadnezzar after his seauen yeares humiliation is restored vnto as great honour as euer he was So Iob after he had beene afflicted was raised vp to a more glorious and flourishing estate then he had before Dauid after his long time of persecution was established in the kingdome so affliction and if it worke true humiliation and repentance bringeth greater ioy and comfort in the ende as the Apostle saith one light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall weight of glorie 2. Cor. 4. 17. 7. Observ. Of the greatnesse of the sinne of pride and how the Lord abhorreth it V. 28. While the proud word was in the kings mouth whereby he boasted of his goodly buildings which he had made not for Gods honour but his owne euen in the same moment did the Lord cast him downe from his princely throne So Daniel saith c. 5. 20. when his heart was hardened in pride he was deposed from his kingly throne therefore let all those take heede by this example whose hearts are lifted vp ascribing their gifts and works to their owne wit industrie and strength or making their owne glorie and praise the ende and scope of all their doings for the Scripture saith the Lord resisteth the proud 1. Pet. 5. 5. 8. Observ. God fighteth for vs against the Deuill V. 27. According to his will he worketh in the armie of heauen The Lord is the commander of the Angels and princes both good and bad are subiect vnto him all things in heauen and earth are swayed according to his will which is much to the comfort of Gods children that nothing can hinder their saluation neither Angels nor principalities nor powers height nor depth can separate them from the loue of God in Christ Rom. 8. 39. And so our Blessed Sauiour saith My father is greater then all and none can take you out of his hand Iohn 10. 29. CHAP. V. 1. The Methode and Argument THe summe and argument of this chapter is an historicall narration 1. of a fearefull sight an hand was seene writing vpon a wall 2. and the interpretation thereof by Daniel In the vision these things are declared 1. the
all things and reuealeth secrets and from heauen he sendeth all good things Angels and Saints haue no such title they are not gods of heauen they neither create it nor can they from thence reueale secrets or send downe heauenly graces therefore they are not to be inuocated or called vpon Polan Bulling 3. Controv. That prayer is not meritorious but grounded onely vpon Gods mercie v. 18. For grace or mercie in this secret All our prayers then must lay their foundation in Gods mercie that he would first forgiue vs our sinnes and then freely and gratiously conferre vpon vs such things as we aske Polan then the seruants of God doe not place any merit or worthines in their prayers Bulling which is the opinion of the Romanists that the prayers of the Saints are meritorious for first our prayers tend altogether vnto our good God receiueth nothing thereby as Iob. 33. 11. Elihu saith If thou be righteous what giuest thou vnto him or what receiueth he at thine hand there can not be any desert where he is not benefited or furthered at whose hands we should deserue Againe that which should merit at Gods hand must be perfect and absolute but in our prayers there are many wants and imperfections Rom. 8. 26. We know not what to pray as we ought 4. Controv. That matrimonie is no sacrament v. 18. Whereas the word raza is by the Septuag here translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mysterie or secret and so also read P. A. V. I. with others the Latine translateth a sacrament and yet in the next v. he retaineth the word mysterie whereupon it is euident that in the vulgar Latine translation the word sacrament is diuersly taken not alwaies for the sacramēts of the church properly so called but for any mysticall or secret thing as here the interpretation of this dreame which Daniel prayeth for he calleth a sacrament that is a secret or mysterie Therefore it is but a weake collection of the Rhemists and of other Romanists vpon the Latine text which readeth Eph. 5. 32. This is a great sacramēt to inferre thereupon that mariage is a sacrament for they might as well conclude here that this Image which Nabuchadnezzer saw in his dreame was a sacrament 5. Controv. That the Saints merit not v. 23. O thou God of my fathers c. Pintus hereupon giueth this note that Daniel in his thanksgiuing maketh mention of his fathers Abraham Izaak and Iaakob that he should not seeme to attribute this thing onely to himselfe which he obtained of God sed potius illorum insignium virorum meritis institiae but rather to the merits and iustice of those excellent men c. Contra. Whereas Daniel maketh mention of his fathers he doth it not as relying vpon their worthines or merits for he groundeth his prayers onely vpon Gods grace and mercie v. 18. but for these two causes 1. he remembreth the promise and couenant which God had made to and with their fathers to be their God and the God of their seede which promise the Lord gratiously performed now in granting Daniel his request Polan 2. because they were worshippers of the true God hereby he excludeth all false gods whome they worshipped not Genevens 6. Controv. v. 21. That the Pope hath no power committed vnto him to put downe Kings v. 21. He taketh away Kings This beeing here by Daniel ascribed vnto God as his peculiar worke to remooue Kings from their thrones and to plant others in their place the arrogancie of the proud Bishop of Rome is made manifest to all the world who taketh vpon him Gods office to depose and set vp kings at his pleasure Polan As Platina writeth of Gregorie that he vttered these presumptuous words Nos nos imperia regna principatus quicquid habere mortales possunt auferre dare posse c. That we euen we haue power to take away and giue Empires Kingdomes principalities and whatsoeuer mortall men haue Thus Iulius 2. gaue the kingdome of Navarre to the Spanish king because he tooke part with Lewes the 12. king of France likewise the Bishop of Rome stirring vp Matthias king of Hungarie against the Hussites of Bohemia promised him quicquid Boemiae etiamsi totum regnum caperet suae fore ditionis that whatsoeuer in Bohemia though it were the kingdome should belong vnto him This sheweth the presumptuous insolencie of that proud Sea to challenge that right and power which belongeth onely vnto God 1. Kings onely are to be deposed by him from whome they receiue their power and authoritie but that they haue from God as the Apostle saith The powers that be are ordained of God not of the Pope therefore by him they are not to be deposed 2. The Pope himselfe is subiect to the Emperour as the same Apostle saith Let euery soule be subiect to the higher powers he therefore hath no superioritie ouer them 7. Contr. That the Pope can not be Christs Vicar generall in earth v. 44. The God of heauen shall set vp a kingdome This kingdome of Christ is no visible but a spirituall and vniuersall kingdome thorough the world wherein though he vse Ministers as Apostles Prophets Pastors Doctors to reconcile men vnto himselfe by the preaching of the Gospel yet Vicar generall he hath none 1. The embassage which Christ hath committed to his Ministers in his stead is to reconcile men by the preaching of the word as the Apostle saith We are Embassadors for Christ c. we pray you in Christs stead to be reconciled vnto God But the Pope can not in Christs stead reconcile men vnto Christ but this is the dutie of seuerall Pastors and Ministers who are in Christs stead and as his vicars to beget men vnto the faith Polan one man alone vnlesse he were of infinite power can not suffice to execute this embassage of reconciliation through the Church 2. Christs kingdome is eternall the kingdome of the Pope is temporall he therefore can not be Christs Vicar in his eternall kingdome Osiander 3. Christs kingdome is spirituall the Popes is externall he therefore can not be Christs Vicar in his spirituall kingdome 8. Controv. That the time of Christs comming to iudgement can not be gathered from Daniels prophesie v. 44. Some doe make this coniecture that seeing the kingdome of Christ should be raised vp toward the ende of the fourth Monarchie which they suppose to be the Romane Empire which is now decaied and almost at an ende they would hence gather that the comming of Christ is at hand Contra. 1. If their meaning be that Christs comming is nearer at hand then before that is most certen if that a small time remaineth in respect of Christs euerlasting kingdome it is confessed but if they would hence prooue that the comming of Christ is now presently to be expected because the Romane Monarchie is at an ende they are deceiued because they build this collection vpon two vncertenties 1. this fourth Monarchie is
my maiestie 31. While the word was in the kings mouth the word beeing yet in the kings mouth C. V. A. I. a voice came downe from heauen saying To thee be it spoken they speake C. O king Nabuchadnezzer thy kingdome is departed from thee 32. And they shall driue thee from men and thy dwelling shall be with the beast of the field they shall make thee to eare grasse they shall cause thee to tast grasse C. like the oxen and seuen times shall passe ouer thee vntill thou knowest that the most high beareth rule ouer the kingdome of men and giueth it to whomsoeuer he will 33. The very same houre was this word this thing G. this matter B. fulfilled vpon Nabuchadnezzer and he was driuen from men and did eate grasse as the oxen and his bodie was wet with the dew of heauen till his haires were growne as eagles feathers and his nailes as birds clawes 34. And at the ende of these dayes I Nebuchadnezzar lift vp mine eyes to heauen and mine vnderstanding or mind V. I. returned vnto me was restored vnto me L. B. G. and I blessed the most high and I praised and glorified him that liueth for euer because his power whose power B. G. is an euerlâ—sting power and kingdome is from generation to generation 35. And all the inhabitants of the earth are reputed as nothing and according to his will he worketh in the armie of heauen and in the inhabitants of the earth and there is not any that can stay resist L. B. his hand or say vnto him What doest thou 36. At the same time did mine vnderstanding returne vnto me and I returned to the glorie of my kingdome my glorie and my beautie was restored returned C. vnto me and my counsellors and my princes sought vnto me and I was established in my kingdome and my glorie was augemented toward me 37. Now therefore I Nebuchadnezzar praise and extoll and magnifie the king of heauen because all his workes are truth and his wayes iudgement and those that walke in pride he is able to abase 3. The questions discussed Quest. 1. Of the kings epistle the summe and parts thereof This epistle of the king consisteth of the exordium or beginning in three verses which some make part of the third chapter whose opinion is refuted before quest 40. 3. chap. and the narration in this whole chapter The exordium or beginning which is the generall inscription containeth 1. the salutation 2. the generall argument of the whole epistle 1. the salutation sheweth 1. the author and writer Nebuchadnezzar 2. the persons to whom he writeth to all nations and languages vnder his kingdome 3. the salutation it selfe peace be multiplied 2. In the argument three things are declared 1. what he will set forth the signes and wonders of God which are amplified by two adiuncts of the greatnesse and strength 2. what mooued him to declare them because they were shewed toward him he had particular experience of them 3. to what ende to make knowne the power of Gods euerlasting kingdome Quest. 2. At what time Nebuchadnezzar wrote this epistle 1. It is euident by the salutation of the epistle wherein the king wisheth peace vnto all nations that as Oecolampad noteth quietus erat in regno militiae finem fecerat he was now quiet in his kingdome and had made an ende of warre c. it is cleare then that this epistle was written after he made an end of conquering subduing the nations round about 2. Further the conquest of Egypt fell out after the 25. yeare of Ieconias captiuitie Ezec. 29. 17. which was 10. yeare before the ende of Nebuchadnezzars raigne for in the 37. yeare of Iechonias captiuitie began Euilmerodach the sonne of Nebuchadnezzar to raigne 3. This fearefull and strange accident then of Nebuchadnezzars transmutation his deiecting from his throne and restoring againe might fall out some 9. or 10. yeares before the ende of his raigne Perer and this epistle might be written two yeares before his death Iun. for one yeare after this dreame ver 26. he was driuen from among men and liued 7. yeares among the beasts Quest. 3. How Nebuchadnezzar could write vnto all the people in the world 1. Caluin thinketh that here the king superbe locutus est spake proudly as making himselfe Lord of the whole earth as the Romanes because they had a large dominion called Rome Dominam totius orbis the Ladie of the whole world so also Polan But that Nebuchadnezzar did not this of any ostentation may appeare both by the ende of his writing which was to set forth the power of Gods kingdome and by his stile he contenteth himselfe with one title calling himselfe king whereas the Emperours of Rome vsed many swelling titles of their conquests as Parthicus Persicus Germanicus c. of Parthia Persia Germania and such like Bulling 2. The same author maketh this the reason because now this epistle beeing preserued vnto our times as the rest of the Scriptures by the spirit of God is indeed written and made knowne to all people but this seemeth not to be the literall and historicall meaning 3. Pappus saith he writte to all people and languages not onely to those which were subiect vnto him but he was desirous to make knowne the workes of God to all people in the world So also Oecolampad vnder these nations comprehendeth the South and West parts of the world as Mauritania Spaine for he was known in those parts as Strabo writeth lib. 15. non enim praecipit sed hortatur for he in this epistle coÌ„mandeth not but onely exhorteth But it is euident by the forme of the decree which he made before concerning euerie people nation and language where he onely meaneth such nations as were subiect vnto him for his lawe could not bind those which were not subiect that the inscription of this epistle must be taken in the same sense 4. Wherefore as R. Saadiah well expoundeth he vnderstandeth here onely his owne kingdomes as of Persia Assyria Egypt which are said to be the whole earth because he was monarcha orientis the Monarch of the East parts Lyra which was the most famous and flourishing part of the earth the principall part then is taken for the whole Geneuens Quest. 4. Of the signes and wonders which Nebuchadnezzer declareth 1. Some seeme to confound these two signes and wonders making them all one as Oeco Osian 2. some make this distinction those are signes qua fieri videntur contra naturam c. which seeme to be done against nature wonders and miracles are those workes which are admiratione digna worthie of admiration Hugo but this is no difference at all for whatsoeuer is done aboue or against nature is worthie of admiration 3. They are thus rather to be distinguished the same things in diuerse respectes are both signes and wonders signes because many things are thereby signified and miracles or wonders because they are done aboue and beyond nature Iâ—n
of the truth of this speech but if it be not true why standeth it in the Canon after so often reuising and perusing of the Canons 2. They denie Christ to be our onely Priest in making other Mediators and intercessors beside him contrarie to the Apostle 1. Tim. 2. 5. There is one Mediatour of God and man the man Iesus Christ. 3. Neither doe they acknowledge Christ to be the onely king of his Church making the Pope his Vicar and head of the Church and they say that vnto the Pope is giuen all authoritie in heauen and earth lib. 1. Ceremoniar cur Roman Bellarmine answereth that the Pope no more denieth Christ to be king then a Viceroy in a countrey denieth the king of the land Ans. 1. The reason is not alike for a king can not be present in euery part of his kingdome and therefore committeth many things to his deputie which he can not doe himselfe but Christ is for euer present with his Church 2. the Viceroy taketh not vpon him to be the king and head as the Pope doth So then it is euident that the Pope in effect renounceth the God and religion of his fathers see further in the Appendix exercis 3. argum 1. 22. Controv. How the Romane Antichrist regardeth not the desire of women Though the Antichrist of Rome doth publikely pretend chastitie yet all fornication and vncleannes both naturall and vnnaturall is practised and suffered vnder that licentious gouernment And herein the Pope regardeth not the desires of women in that he is an enemie vnto lawfull marriage forbidding his Clergie to marrie which is made lawfull to all men 1. Cor. 7. 1. Hebr. 13. 4. And while marriage is restrained there is a way open to all other kind of vncleannes euen that filthie Sodomitrie which is against nature in commendation whereof a great Bishop of Italie did write publikely and that without any checke Papp This sinne some scoffingly haue called mutum peccatum a dumme sinne but they shall finde that it is peccatum clamans a crying sinne which called for fire and brimstone from heauen vpon the Sodomites Bulling But Bellarmine to cleare his great Master the Pope of this suspition also he alleadgeth that in the originall the words stand thus and he shall be in the desires of women though that in the Greeke translation it be read negatiuely he shall not c. And he giueth two coniectures why it should be read rather affirmatiuely then negatiuely both because Antiochus as Hierome writeth who is here historically meant was giuen vnto the desire and lust of women neither is it probable that Antichrist should command or commend single life but the Iewes rather doe expect that Antichrist shall suffer them to haue many wiues which they count a part of their terrene happines Contra. 1. That it is more agreeable to the originall to read here negatiuely he shall not haue respect to the desires of women then affirmatiuely is shewed before qu. 45. whether I referre the Reader 2. Though Antiochus were one way giuen vnto the desire of women in respect of his carnall lust yet an other way he was not in not regarding the request and desire of his wife for to spare Ierusalem as is shewed likewise before qu. 45. 3. It is most probable nay rather that Antichrist shall enioyne single life and restraine marriage because he shall maintaine the doctrine of deuills whereof this is one 4. And though the Iewes expect such carnall libertie when their Messiah commeth that is nothing to the purpose for such a Messiah as they expect shall neuer come But we know certenly that the Antichrist should come into the world and is indeede alreadie come 5. And that Antichrist shall outwardly seeme to maintaine single life it is the opinion of their owne writers exterius finget castitatem vt facilius decipiat he shall outwardly faine chastitie that he may the more easily deceiue Lyran. so also Pererius Intimis animi sensibus erit super omnes libidiâ—osus c. in his inward disposition he shall of all men be most licentious and lustfull though he shall outwardly dissemble chastitie 23. Controv. That Antichrist shallnot care indeede for any God nor haue any sense of religion That the Antichrist of Rome herein also was well resembled by Antiochus may be prooued first by particular induction that many of their Popes haue beene found in a manner to be very Atheists hauing â—o sense of religion Iohn the 12. whome Platina maketh Iohn the 13. nec Deum nec hominem prae oculis habuisse had neither God nor man before his eyes so testifieth Theodoric à Niem lib. 3. c. 9. Innocentius the 8. was seene for the most part to sleepe in the time of diuine seruice of Alexander the 6. saith Guicciardine that he had nullum religionis sensum no feeling of religion his holy-daies exercise was to see Plautus comedies plaied of Leo the 10. it is reported that he should thus say quantum nobis profuit fabula ista de Christo how much hath this fable or tale of Christ profited vs Secondly this may be shewed how the Pope doth magnifie himselfe against God by those blasphemous titles and prerogatiues which he suffreth to be giuen vnto him by his Canonists as Osiander doth exemplifie these the Pope is the vniuersall father of all the faithfull and of all the sheepe of Christ Ioannes de tur cremat the Pope hath the same consistorie with God and the same tribunall with Christ the Pope is a certaine diuine power representing a visible God in earth Gomesius All power is giuen vnto the Pope in heauen and earth from the Pope appeale is not to be made no not vnto God the Pope can make something of nothing the Pope can doe all that God doth Decius the Pope is God Felinus the Pope is greater then any other creature and his power extendeth it selfe to celestiall things terrestriall and infernall Antonin Florentin the Pope may change the forme of the Sacraments deliuered from the Apostles Archiadiacon the Pope is the foundation of faith as the canons speake God hath subiected all lawes to the Pope and no lawe can be imposed vpon his highnesse 〈◊〉 Gratian. the Pope may decree against the epistles of S. Paul Carolus Râ—â—nus God hath brought all things in subiection vnder the Popes feete Barbazia none is equall to the Pope but God August Beroius the Pope is the husband of the whole Church Ioan. de tur cremat These and such like blasphemies are vttered by the Popes claw-backes and â—e accepteth them for if he misliked them why doth he not prohibite them to vse such grosse and blaspemous seatteries By this it is euidently manifest that the Pope as here it is said of Antiochus seeketh onely to magnifie himselfe and in effect careth not for any God 24. Controv. How Antichrist shall bring in a strange God which his fathers neuer knewe v. 38. As Antiochus brought in his newe
it ought to terrifie and mooue vnto repentance Bulling 2. Doct. vers 8. That mens hearts are in the hand of God Ver. 8. He required the chiefe of the Eunuches that he might not defile himselfe Hence it is euident seeing this chiefe officer of the kings tooke no exception to this free speach of Daniel charging the kings table and meates with pollution that God ruled and inclined his heart to fauour Daniel and to take all in good part which he said Some would haue said to Daniel what doest thou charge the kings Court and religion with impuritie and vncleannesse are ye Hebrewes onely the pure men and is there no religion good beside yours This then was Gods worke thus to qualifie the heart and affection of Ashpenah toward Daniel so it is here found to be true as the wiseman saith The kings heart is in the hand of God c. he turneth it whithersoeuer it pleaseth him Prou. 21. 1. 3. Doct. vers 12. Of th◠commendation of fasting Vers. 12. Let them giue vs pulse to eate By this example of Daniels abstinence who preferred a thinne and course diet before the kings full and delicate dishes we see how excellent a thing frugalitie and temperance is Euen among the heathen Philosophers parsimonie and sparing diet was much set by Socrates beeing asked wherein he differed from other men answered illi vivunt vt comedant ego edo vt viuam they liue to eate but I eate to liue the sobrietie of Democritus and Demosthenes is much celebrated among the heathen The Egyptians liued of herbes and the fruits o◠trees the food of the Argiues in time past were peares of the Athenians figges of the Medes almonds of the Ethiopians locustes of the Arabians milke They say that the spittle of a man fasting killeth a serpent So fasting ioyned with prayer is a spirituall remedie against the spirituall serpent and his tentations Hierome calleth it caeterarum virtutum fundamentum the foundation of other vertues Chrysostome alimentum animae the nourishment of the soule Basil saith it is similitudo hominum cum Angelis that which maketh men like vnto Angels Christ sanctified fasting and abstinence by his owne example and Sathan sought to interrupt and breake off his holy fast thereby shewing how soueraigne a remedie it is against his tentations seeing he would not suffer Christ ro hold out his fast for as a ship the lighter it is beeing vnloaden of the burthens doth better brooke the water and endure the force of the windes so he which is giuen to a temperate and sober life melius effugit fluctus nymbos tentationum doth better escape the floods and tempests of temptation Pintus 4. Doct. That true vertue consisteth in the inward purpose of the heart not in the outward appearance Vers. 8. Daniel had determined in his heart that he would not defile himselfe Daniels continencie was not in outward shewe but rooted and grounded in the heart which is the seate of vertue for that is not vertue which is done onely to the sight of others and for ostentation to seeke the praise of men but that which lieth hid in the heart The Pharisies gaue their almes prayed fasted to be seene of men but Christ teacheth his Disciples to pray and fast in secret that the Lord may approoue their worke and not men Matth. 6. And S. Paul saith that he is not a Iewe which is one outward c. but he is a Iewe which is one within c. whose praise is not of men but of God Polan 5. Doct. Of worldly feare which carrieth away carnall men Ver. 10. The chiefe of the Eunuches said to Daniel I feare my Lord the king c. This man feared more the terrene power of the visible Emperor thē the celestial maiestie of the omnipotent and inuisible God as Tertullian obiected to the Romanes maiore formidine Caesarē obseruatis quā ipsum de Olymp◠Iouē with greater feare ye obserue Cesar then Iupiter himselfe of Olympus c. they stand more in awe of their great commander in earth then of their supposed gods in heauen But the Apostles had a contrarie resolution whether it be right in the sight of God to obey you rather then God iudge ye Act. 4. 19. Polan 6. Doct. ver 12. Prooue thy seruants tenne dayes of the certaintie of faith Bullinger hereupon noteth fides non fallit nec deserit Deus constāter inherentes verbo c. faith falleth not neither doth God forsake those which constantly cleaue vnto his word c. Daniel with his three brethren and companions were assured that God would giue successe according to their faith and if they in this particular thing which concerned but an outward obseruation of the lawe had such assurance and confidence much more ought we to be assured of such things which God hath promised concerning euerlasting life for all things as our Blessed Sauiour saith are possible to him that beleeueth Mark 9. 23. 7. Doct. That learning is necessarie in Kings Ver. 19. And the king communed with them Nebuchadnezzar beeing a great warrior and conquerour yet was himselfe so well seene in the knowledge of the Chaldeans who were held to be the most learned in the world that he was able himselfe to sift and examine these 4. men whom he found in wisedome to goe beyond all his wisemen and soothsayers in Babylon Such learned princes among the people of God were Dauid Salomon Hezekiah Iosias among the Heathen Alexander the great Scipio Africanus Iulius Caesar with others and among the Christian Emperours Constantine the great who decided the controuersies and questions among the Christian Bishops And this famous kingdome of England hath had most learned princes Henerie the 8. Edward the 6. Queene Elizabeth of late blessed memorie and our now Soueraigne king Iames who is able to conferre learnedly with any man in his faculty as here Nebuchadnezzar doth with Daniel and the other three 8. Doct. That the perfection euen of humane arts and learning is to be found in the Church of God Ver. 20. And he found them tenne times better then all the enchanters and Astrologians c. Like as these fower fearing God obtained greater wisdome euen in the Chaldean learning then any of the other cunning men So it may be seene this day that euen the liberall sciences which were inuented among the Heathen haue beene much perfited among Christians who haue added vnto their beginnings for seeing God is the giuer and author of euery good gift who are more like to receiue such gifts then his owne people who can tell how to aske them of him they therefore are in great error who either in times past gaue the preheminence of learning vnto the Gentiles before the Christians or now to the Papists and Romanistes before the professors of the gospel it is euident to all the world that neither for the knowledge of tongues or artes we are any thing inferior vnto them 5. Places of
interpretation thereof 8. The king answered and said I know certenly that he would gaine time redeeme or buie time Chald. because ye see the thing is gone from me 9. But if yee will not declare me the dreame there is but one iudgement sentence L. V. I. or law A. for you for yee haue prepared lying and corrupt words to speake before me till the time be changed G. I. the time be passed L. till there be an other state of things V. therefore tell me the dreame that I may knowe if ye can declare the interpretation thereof 10. The Chaldeans answered before the king and said Chal. and saying there is not a man vpon the earth Chal. vpon the drie ground which can declare the kings matter therefore not any king nor prince or ruler mightie Chald. euer asked such a question such a saying C. of any Magician Astrologian or Chaldean 11. And the matter the saying C. which the king requireth is precious I. rare G. of great weight L. A. and there is not any other to be found L. which can declare it before the king except the gods whose dwelling is not with flesh with men L. with mortall men V. 12. For this cause the king was angrie and in a great furie and gaue charge to destroy all the wisemen of Babel 13. So the sentence was giuen and the wisemen were slaine and they sought Daniel and his fellowes to be slaine 14. Then Daniel enquired of the counsell and decree L. Po. returned the counsell and decree C. not answered with counsell G. or interceded V. of Arioch the captaine of the guard I. or cheife marshall or executioner V. the captaine of his armie L. to the king which was gone forth to slay the wise men of Babel 15. Yea he answered and said vnto Arioch the kings captaine why is the sentence so hastie from the king then Arioch made knowne declared G. the thing the word C. to Daniel 16. So Daniel went in and desired of the King that he would giue him time leasure G. and he would declare the interpretation to the king 17. Then Daniel went to his house and made knowne the matter the word C. to Hananiah Chananiah C. Mishael and Hazariah his companions 18. And that they should beseech mercie from the God of heauen in this secret sacrament L. that Daniel with his fellowes might not perish with the rest of the wisemen of Babel 19. Then was the secret reucaled to Daniel in a vision by night therefore Daniel blessed the God of heauen 20. And Daniel answered and said The name of God be blessed for euer and euer for wisedome and strengh are his 21. And he changeth times and seasons moderateth V. he taketh away kings not kingdomes L. and establisheth kings setteth vp G. createth V. he giueth wisedome to the wise and knowledge to men of vnderstanding to them which knowe vnderstanding C. 22. He discouereth the deepe and secret things he knoweth what is in the darkenesse and the light dwelleth with him 23. I thanke thee and praise thee O thou God of my fathers that thou hast giuen me wisedome and strength and hast made knowne vnto me made me to knowe that which we desired of thee for thou hast made knowne vnto vs the kings matter word C. 24. Wherefore Daniel went vnto Arioch whom the king had appointed to destroy the wise men of Babel he went and said thus vnto him Destroy not the wise men of Babel bring me in before the king and I will declare vnto the king the interpretation 25. Then Arioch in hast brought in Daniel before the king and said thus vnto him I haue found a man of the children of ludah taken captiues children of the captiuitie of Iudah C. that will make knowne vnto the king the interpretation 26. Then answered the king and said vnto Daniel whose name was Beltshatzar Balthasar L. Beltsazar V. Belteshazzar G. art thou able to make knowne vnto me the dreame which I haue seene and the interpretation thereof 27. Daniel answered before the king L. A. to the king I. V. in the presence of the king B. G. and said The secret which the king hath demanded can neither the wisemen astrologians magicians L. wisards V. soothsayers B. magicians I. V. enchanters G. wise men B. coniecturers L. soothsayers such as gaue coniecture by the entralls of beasts aruspices I. L. readers of destinies V. B. declare vnto the king 28. But there is a God in heauen the reuealer of secrets who hath made knowne vnto king Nebuchadnezzar what shall be in the dayes following I. V. in the latter dayes L. G. B. A. P. but many of these things fell out not long after Nebuchadnezzars time in the consequence or following of dayes C. Thy dreame and the vision of thine head vpon thy bed is this 29. O king thoughts came ascended C. to thee vpon thy bed what should come to passe hereafter and he which reuealeth secrets telleth thee what shall come 30. As for me not for any wisedome which is in me more then in any liuing is this secret reuealed vnto me but for this that they might not that I might B. or that it might L. that some might V. for their cause which might I. make known vnto the king the interpretation and that thou mightest knowe the thoughts of thine heart 31. O king thou sawest and behold a great image this large image whose glorie and the glorie thereof C. was excellent stood before thee and the forme thereof was terrible 32. This images head was of fine good C. gold the breast thereof and the armes thereof of siluer his bellie and his sides I. thighes caeter of brasse 33. His legges of yron his feete were part some of them C. of yron part of clay 34. Thou beheldest till a stone was cut out which was not with hands that is cut out without hands caeter but then the relatiue which should be omitted which smote the image vpon his feete which were of yron and clay and brake them in peices 35. Then was the yron the clay the brasse the siluer and the gold broken altogether and became like the chaffe of the summer floates where the wheat is threshed and the wind carried them away that not any place was found for them and the stone that smote the Image became a great mountaine and filled the whole earth 36. This is the dreame and we will declare the interpretation thereof before the king 37. O King thou art a King of Kings for the God of heauen hath giuen thee a kingdome power and strength and glorie 38. And in all places where the children of men dwell the beasts of the field and the foules of heauen hath he giuen into thine hand A. P. G. B. not all those places where c. V. L. for here the preposition in is omitted or where the children of men the beasts of the field c. dwell I. these are rather said to be giuen as Ier. 27. 6.
and hath made thee ruler ouer in C. them all thou art this head of gold 39. And after thee shall rise an other kingdome inferiour to thee of siluer L. G. but this is inserted by way of exposition and an other third kingdome shall be of brasse which shal beare rule ouer all the earth 40. And the fourth kingdome shall be strong as yron for as yron breaketh in peices and subdueth all things and as yron which bruiseth as yron bruiseth L. V. G. B. here the relatiue which is omitted all these things so shall it breake in peices and bruise 41. Where as thou sawest the feete and toes part of potters clay and part of yron the kingdome shall be deuided but there shall be in it of the strength I. V. G. of the planting L. A. of yron for so much as thou sawest yron mixed with clay and earth 42. And as the toes of the feete were part of yron and part of clay so shall the kingdome be partly strong and partly broken 43. And whereas thou sawest yron mixed with clay and earth they shall mingle themselues with the seede of men but they shall not ioyne one with an other this with that C. as yron cannot be mixed with clay 44. And in the dayes of these kings not kingdomes L. shall the God of heauen raise vp a kingdome which shall neuer be destroyed and this kingdome shall not be left giuen ouer B. G. deliuered ouer L. to an other people but it shall breake and destroy all these kingdomes and it shall stand for euer 45. Whereas thou sawest that a stone was cut out of the mountaine which was not with hands I. without handes caeter see before vers 34. and that it broke in peices the yron the brasse the clay the siluer and the gold so the great God hath made knowne to the King what shall be hereafter and the dreame is true and the interpretation thereof faithfull V. L. I. sure B. G. 46. Then king Nebuchadnezzar fell vpon his face and bowed himselfe G. B. worshipped L. V. I. vnto Daniel and charged oblations V. sacrifices L. meate offrings G. rewards B. gifts I. the word is mincah which signifieth gifts and oblations offred and sweet odors to be offered to be ordained B. vnto him 47. Also the king answered vnto Daniel and said Of a truth it is that I know of a truth G. of a truth your God c. L. B. but here the word translated that is omitted your God is the God of gods and the Lord of kings reuealing secrets seeing thou wast able to reueale this secret 48. So the king made Daniel a great man magnified him C. I. and gaue him great gifts very many and made him gouernour ouer the whole prouince of Babel and chiefe of the rulers aboue all the wisemen of Babel 49. Then Daniel requested of the king and he set ouer the businesse I. L. P. the charge B. G. V. of the prouince of Babel Shadrach Meshach and Abednego But Daniel was ruler in the kings gate I. sat in the kings gate B. G. was in the kings gate L. was in the court V. 1. The questions discussed Quest. 1. vers 1. How the second yeare is to be counted wherein Nebuchadnezzar had this dreame 1. Theodoret thinketh that it was the second yeare from the beginning of his raigne but that cannot be for Nebuchadnezzars raigne beganne in part of the 3. and 4. yeare of Iehoiakim cap. 1. 1. and Ierem. 25. 1. and 3. yeares after that were appointed for Daniels education c. 1. 5. while those 3. yeares were expired there was no proofe or triall had of Daniels wisedome therefore it can not be that the storie in the first chapter is set downe by way of recapitulation as Theodoret thinketh for till the three yeares were past they were not brought before the king 2. Some thinke that this was the second yeare of Nebuchadnezzars raigne by himselfe alone who also raigned after a sort with his father who also was called by the same name Caluin Geneuens But this cannot stand because the first yeare of Nebuchadnezzar his sole raigne was in the 3. and 4. raigne of Iehoiakim Ierem. 25. 1. after which three yeares must be counted for Daniels education this then could not be the second yeare of his raigne alone 3. Some vnderstand here two Nebuchadnezzars the father mentioned before cap. 1. 1. and his sonne brother to Euilmerodach who beeing the younger was preferred before the other and the Elder because of his wickednesse was put by the gouernment ex Lyran. so also Emmanuel Sa. But this Nebuchadnezzar could not be sonne to Nebuchadnezzar the great and brother to Euilmerodach for the Lord had giuen the kingdomes of the earth but vnto Nebuchadnezzar and his sonne that is Euilmerodach and his sonnes sonne which was Balthazar the sonne of Euilmerodach but if there were a Nebuchadnezzar brother to Euilmerodach then should there be three beside Nebuchadnezzar the great and not two onely as Ieremie saith there were indeede two Nebuchadnezzars one called Nebuchadnezzar priseus the auntient the other Nebuchadnezzar magnus the great who beganne his raigne the same yeare Daniel went into captiuitie in the 3. and 4. yeare of Iehoiakim 4. The vsuall interpretation is that it must be vnderstood of the second yeare of Nebuchadnezzars absolute Monarchie after the subduing of Egypt so Iosephus lib. 10. cap. 11. of the same opinion is Hierome and of the later writers Lyranus Hugo Cardi who thinketh it was the 26. yeare of his whole raigne and the second of his Monarchie Peter also Pintus Bullinger Pellican are of the same opinion But this cannot stand for Nebuchadnezzar conquered Tyrus before he subdued Egypt for Egypt is giuen him for his wages for his seruice against Tyrus Ierem. 24. 18. 19. but Daniel was famous for his wisedome which was not knowne till he had expounded Nebuchadnezzars dreame before Tyrus was destroyed for he is celebrated for his pietie and therein ioyned with Noah and Iob Esek 14. and for his wisdome Esek 28. 3. And then immeadiately in that chapter followeth the prophesie of the destruction of Tyrus 5. Wherefore this second yeare must be counted from the time when Daniel first stood before the king in the second yeare then of his seruice and ministrie Nebuchadnezzar had this dreame but where it is added in the raigne of Nebuchadnezzer these words are not to be ioyned with the former in the second yeare as appeareth by the Hebrew distinction rebiah set ouer the word shetaim second this then happened in the raigne of Nebuchadnezzar which is mentioned by way of distinction because in the last words of the former chapter it is said that Daniel was to the first yeare of King Cyrus least any should thinke that this was done in the second yeare of Cyrus direct mention is made of the raigne of Nebuchadnezzar Inn. Polan Pappus Quest. 2. What Nebuchadnezzar this was and whence he was so called 1. Some
was sent as he saith Thou hast shewed now the thing that we desired of thee it is not like that Daniel and the rest beeing full of care in this so weightie a busines would giue themselues to rest but they awaked when other slept So Hugo Card. giueth this as a reason why this vision came in the night quod tempus magis orationi competit because that time is fittest for praier 3. And presently after this thing was reuealed it is said that Daniel answered and said The name of God be praised but he could not thus answer and praise God in his sleepe It was then such a vision in the night as Paul had Act. 16. 9. when a man of Macedonia appeared vnto him and said Come and helpe vs. 4. Yet this further must be added that visions come not onely by day but by night and not onely when men are awake but when they sleepe as Daniel saw a dreame and had visions in his head as he lay vpon his bed c. 7. 1. such visions are more then dreames and differ in respect of the more cleare illumination and euident demonstration of things such was Salomons dreame wherein he had a vision beside when actually the gift of wisdome was conferred vpon him 1. king 3. whereof see c. 1. qu. 51. Yet dreames and visions doe differ in nature still though they may concurre together the one beeing but a representation of the image and similitude of things the other a demonstration of the things themselues 20. Quest. Of the forme and order of Daniels thanksgiuing Daniels thanksgiuing is of two sorts either generall v. 20. to 23. or speciall and particular and either of them consisteth of the proposition containing the doxologie or thanksgiuing and the probation thereof 1. In the generall benediction in the proposition is expressed who is to be praised the name of God not the letters or syllables as the Iewes adore the name Iehouah the Papists the name Iesus but the name of God is God himselfe and the adiunct of the time also is added for euer and euer 2. The probation is set forth briefly for wisdome and strength are his then it is amplified by the effects first his power is declared by two effects the changing of times and seasons and the taking downe and setting vp of Kings then his confidence by three effects 1. in giuing wisdome for action 2. vnderstanding for contemplation 3. and in discouering secret things which is amplified by the cause taken from the essentiall propertie of God he knoweth what is in darknes because with him is light 3. Then followeth the speciall thanksgiuing with the proposition wherein Daniel giueth thanks for himselfe and the probation taken from two effects in opening vnto them the Kings dreame according to their desire and giuing them power and strength thereby to preuaile against and ouercome the imminent danger and perill of death the latter effect is set forth in the first place Quest. 21. v. 19. How Daniel is said to haue blessed the God of heauen 1. The Lord is called the God of heauen 1. because he made the heauens but other gods haue not made the heauen and the earth Ierem. 11. Hug. Card. 2. And this sheweth a difference betweene the true God and idols herein because they are worshipped onely in the earth and not in heauen Pint. 3. And God is so called because he is habitator coeli he inhabiteth and dwelleth in the heauens and therefore he saith heauen is my seat or throne Isa. 66. 1. not that God is limited and confined in the heauens but there are the most glorious and visible signes of his presence Pintus 4. And by this title is set forth Gods glorie greatnes and power because the heauens are the most glorious of Gods creatures and doe sway things below in the earth Polan 2. To blesse is taken diuersly in Scripture 1. when God is said to blesse man benedicere to blesse is the same that benefacere to bestowe benefits as the Lord saith to Abraham I will blesse thee and make thy name great Genes 12. 2. to blesse here is to encrease and multiplie him and make him great 2. when one man blesseth another it signifieth to wish well vnto them and to pray for them as Rebekahs mother and brother are said to blesse her Gen. 24. 60. 3. but when man is said to blesse God it signifieth to praise him and giue thankes vnto him as Psal. 54. 1. I will blesse the Lord for euer his praise shall be in my mouth continually and so is it taken here 22. Quest. vers 21. How the Lord is said to change times and seasons 1. He changeth times 1. he maketh day and night summer and winter ipse est primus motor coelestium corporum because he is the first mouer of the celestiall bodies which doe rule the time 2. and he changeth and altreth the times either according to the course of nature ordinarie as in distinguishing dayes moneths and the times of the yeare or extraordinarie as when the seasons of the yeare keepe not their kind but many times the Summer weather is changed into the winter raine and cold and the winter into Summer Cal. and he altreth the times against the course of nature as when he caused the Sunne to stand still in Iosuahs time and to goe backe in the dayes of Hezekiah Pere 2. He also changeth the particular seasons both of the ayre and weather sending sometime heate and drought sometime raine and cold Polan as also he disposeth of the age and yeares of mans life in generall as mans age was shortened after the flood and in particular sometime shortening mans dayes as he did vnto Moses not suffering him to liue to see the land of Canaan sometime prolonging it as he added 15. yeares to Hezekiahs life Pere 23. Quest. vers 22. VVhat secret things the Lord is said to discouer There are three kinds of secret things which the Lord is said to discouer 1. The mysteries of religion as concerning the blessed Trinitie the incarnation of the Sonne of God the life to come the knowledge of which things a man cannot attaine vnto vnlesse it be reuealed vnto him from God 2. There are the secrets of the heart which none knoweth but God who is the searcher of the heart saue the spirit of man which is in him 1. Cor. 2. 11. to none other are the thoughts of the heart knowne but onely vnto God 3. The things to come are great secrets which onely are manifest vnto him by whome all things are acted and gouerned both past present and to come Pere 24. Quest. How light is said to dwell with God v. 22. whereas it is said Psal. 18. 11. he made darkenesse his secret place 1. God is said 1. to be light in himselfe in his essence because there is nothing in God but most pure sincere cleare as also because he communicateth of this light vnto others as Iohn 1. 9. he is the
Iupiter I haue taken the earth to my selfe take thou heauen c. with which picture Alexander was so delighted that he proclaimed none should take his picture but Lysippus 6. Such was his celeritie also that in the space of 13. yeares he conquered more nations then one would haue thought he could haue trauelled ouer in so short a time Apelles therefore pictured Alexander with a thunderbolt signifying his great swiftnes and agilitie in his exploits 7. Alexanders great â—ame also may be counted among other parts of his greatnes by the which he subdued more nations then by warre for the very terrour of his name made many Kingdomes submit themselues vnto him and at the same time when he died he expected Embassadours from all the Nations of Europe from France Spaine Italie Sicilie and from Africa for if he had not then died he had taken order to prouide him a great navie to haue compassed Arabia and Africa and so to haue surprised Spaine and Italie 8. The acts and monuments of Alexander are to be counted among other memorable things as first the Cities which he built which Plutarke nameth to haue beene 70. then he brought the barbarous nations to ciuilitie he taught the people Hyrcani the vse of mariage the Arachosians tillage and husbandrie the Sogdians that they should nourish and not kill their parents the Persians to honour their mothers and not to vse them for their wiues the Scythians that they should not eate the dead but burie them 9. Adde hereunto his singular vertues his constancie and patience in induring of labour his clemencie toward those whome he conquered the same day he tooke and restored againe to the king of India his kingdome Darius mother he honourably entertained as a Queene his continencie was singular Darius wife and his most beautifull daughters he touched not but preserued their chastitie neither would he see them But his liberalitie and magnificence exceeded his other vertues he gaue 23. thousand talents among his souldiers to pay their debts he bid to one feast 9. thousand ghests and gaue vnto euery one a cuppe of gold to one that asked a reward of him he gaue a citie which he refusing as too great a gift for him Alexander said Non quaero quid to decet accipere sed quid me decet dare I stand not vpon it what it is meete for thee to take but what it is fit I should giue And to conclude this point Plutarke saith that those vertues for the which seuerally certaine worthie men haue beene commended did all concurre in him as the valour of Achilles the chastitie of Agamemnon the pietie of Diomedes the courage of Cyrus the policie of Themistocles the boldnes of Brassida the wisdome of Philip his father 10. This was also part of his terrene happines that as he counted Achilles happie because he had Homer to set forth his praise so he had diuers excellent writers to register his acts as Ptolome King of Egypt Hecataeus Aristobulus Callisthenes Onesicratus Diodorus Siculus Trogus Pompeius Iustinus Q. Curtius with others Quest. 49. vers 40. Whether this fourth kingdome must be vnderstoode to be the Romane Empire There are here two opinions some take the Romane Empire to be vnderstood by this fourth kingdome which is compared to yron and the same to continue after the comming of Christ to the ende of the world as Lyranus interpreteth the two legges of the diuision of the Romane Empire into the Occidentall and Orientall at Constantinople of the same opinion are Rupertius Hugo Cardinal Pintus and of our writers Bullinger Pellican Geneuens Caluin Melancthon Osiand Some doe here comprehend the Romane Empire but vntill the comming of Christ as Pererius in vers 32. We will examine their reasons 1. Vers. 28. Daniel saith that the Lord shewed the king what should come to passe in the latter dayes therefore all the Monarchies to the ende of the world are here signified Contra. The word acharith as is before shewed doth not onely signifie the latter or extreme dayes but the time following as it is taken Gen. 49. 1. and the Prophet expoundeth himselfe vers 29. what is meant by the latter dayes that which should come to passe hereafter 2. It is not like that the Lord would conceale this thing from his Prophet and that Daniel speaking of three of the Monarchies should omit the fourth which was the greatest of all neither would the Lord leaue his Church without comfort herein Contra. 1. As God reuealed not his whole minde vnto the rest of the Prophets so neither had Daniel a cleare vision of all which should happen in the world 2. he toucheth all these foure kingdomes and gouernments which should be the chiefe oppressors and afflictors of his people vntill the rising of Christs kingdome vntill which time they had not endured much at the Romanes hands but by their owne procurement Daniel therefore speaketh of those kingdomes onely which medled most with the people of God then it much belonged not to their present comfort to heare of those kingdomes which should come afterward 3. Daniel prophesieth of the kingdome of Christ which should still encrease vnto the ende of the world vers 44. And cap. 12. 2. he euidently speaketh of euerlasting life and of the resurrection Contra. 1. The Prophet doth but touch that by occasion in a word to shewe the perfection and consummation of Christs kingdome it followeth not that therefore he should describe all the Monarchies to the ende of the world 4. But the euent of things answering to this prophesie sheweth that it is most fitly applyed to the Romane Empire 1. Because as yron the Romane Empire subdued all other kingdomes for whereas Alexanders kingdome was diuided into foure Prolome had Egypt Seleucus Syria Antigonus Asia the lesse and Antipater Macedonia who also obtained Antigonus regiment all these foure dominions were dissolued and dissipated by the Romanes Paulus Aemilius ouercame Perseus king of Macedonia and led him with his two sonnes Philippui and Alexander in triumph Lucullus and Pompeius subdued Mithridates and Tygranes and brought vnder the Syrian kingdome and Augustus Caesar ouercame Antonie with Cleopatra his wife and made a Prouince of Egypt And all the East countries Pompey the great subdued and ioyned to the Romane Empire as Asia Pontus Armenia Paphlagonia Cappadocia Cilicia Syria with others waging battell with them 30. yeares together hauing slaine put to flight or taken an 121. thousand and 83. thousand and taken 846. shippes and a 1538. cities and castles Plin. lib. 7. cap. 26. Bulling Pap. and Lyranus sheweth 3. wayes whereby they became such conquerours sapientia exercitio armorum bonâ— regimine by their wisedome exercise of warlike feates and good discipline and gouernement 2. The two legges doe signifie the diuersitie of gouernement which was euidently seene in the Romane common wealth first they were gouerned by Kings then by Consuls afterward by Tribunes they had their decemviri their Dictators for a
euerlasting kingdome and his dominion is from generation to generation with generation and generation 4. I Nebuchadnezzar beeing at rest happie V. in mine house and flourishing like the spreading boughes C. in my palace 5. I sawe a dreame which made me afraide and the thoughts vpon my bed and the visions of mine head troubled me 6. Therefore I set forth a decree to bring before me all the wise men of Babel to make knowne vnto me to shewe vnto me caeter the interpretation of the dreame 7. So came the magicians astrologians Chaldeans and Soothsayers and I told the dreame before to them G. B. but they could not make knowne vnto me the interpretation thereof 8. Till at the last Daniel Daniel the collegue L. S. but acharin beeing onely found in this place as R. Kimhi is better interpreted here at the last came before me whose name was Belteshazzar according to the name of my God which hath the spirit of the holy gods in him and before him I told the dreame 9. O Belteshazzar chiefe of the Magicians because I knowe that the spirit of the holy gods is in thee and not any secret puts thee to businesse is impossible vnto thee L. or escapeth thee V. or troubleth thee G. B. or oppresseth thee I. the word anas signifieth to trouble to put to businesse tell me the visions of my dreame which I haue seene that is I. and caeter but it is not here a coniunction copulatiue for he desireth onely the interpretation of his dreame ver 15. he declareth his dreame himselfe the interpretation thereof 10. Thus were the visions not vision L. of mine head in my bed I did behold and loe a tree in the middes of the earth and the height thereof was great 11. A great tree and strong and the height thereof reached vnto heauen and the sight thereof to the ende of all the earth 12. The boughes thereof bough C. the singular is put for the plurall not the leaues thereof L. were faire and the fruit thereof much and in it was meate for all the beasts of the field tooke shade I. B. not it made shade G. or the beasts dwelt vnder it and in the boughes thereof dwelt the foules of heauen and all flesh fedde of it 13. I sawe in the visions of my head vpon my bed and behold a watchman and an holy one came downe from heauen 14. And cried aloud with strength C. and said thus Hewe downe the tree and breake off his branches shake of his leaues and scatter his fruite that the beasts may flee from vnder it and the foules from his branches 15. Neuerthelesse leaue the stumpe not the budde of his rootes in the earth and with a band of yron and brasse bind it among the grasse of the field not which is without and let it be wet dipt C. with the dewe of heauen and with the beasts beast C. let his portion be among the grasse of the field 16. Let his heart be changed let them change C. from a mans from a man and let a beasts heart be giuen vnto him and let seauen times be passed changed L. ouer him 17. The sentence is according to the decree of the watchmen and the request according to the word of the holy ones B. I. V. not and the word of the holy ones and the request and is but once in the originall nor according to the word of the holy ones the demaund was answered G. for this last word is not in the originall to the intent that vntill L. the liuing may knowe that the most high hath power ouer the kingdome of men man C. and giueth it to whom he will and appointeth ouer it the most abiect of men 18. This is the dreame that I king Nebuchadnezzar haue seene now thou Belteshazzar tell the interpretation thereof for all the wisemen of my kingdome are not able to make knowne the interpretation but thou art able for the spirit of the holy gods is in thee 19. Then Daniel whose name was Belteshazzar was amazed I. stood as astonished V. held his peace L. B. G. S. but the word shamam signifieth properly to be astonished amazed to wonder by the space of an houre and his thoughts troubled him and the king spake and said Let neither the dreame nor the interpretation thereof trouble thee then Belteshazzar answered and said The dreame be to them that hate thee and the interpretation thereof to thine enemies 20. The tree which thou sawest which was great and mightie whose height reached vnto the heauen and the sight thereof through all the earth 21. Whose leaues were faire and the fruit thereof much and in it was meate for all vnder the which the beastes of the field dwelt and the foules of the heauen did sit 22. It is thou O king that art great and mightie for thy greatnesse is growen and reacheth vnto the heauen and thy dominion is to the ende of the earth 23. Whereas the king sawe a watchman and an holy one that came downe from heauen and said Hewe downe the tree and destroy it yet leaue the stumpe of the rootes thereof in the earth and with a band of yron and brasse bind it among the grasse of the field and let it be wet with the dewe of heauen and let his portion be with the beasts of the field till seauen times passe ouer him 24. This is the interpretation O king not of the king I. and this is the decree of the most high which is come vpon my Lord the king 25. That they shall driue thee from men and thy dwelling shall be with the beasts of the field and they shall make thee â—ate grasse like the oxen thou shalt â—at L. and they shall wet thee with the dewe of heauen till thou knowe that the most high beareth rule ouer the kingdome of men and giueth it to whomsoeuer he will 26. And whereas they said not he said L. that they should leaue the stumpe of the tree rootes thy kingdome shall be stable vnto thee or remaine vnto thee L. B. G. after thou shalt haue knowne hast learned to knowe L. that the heauens beare rule 27. Wherefore O king let my counsell be acceptable vnto thee and breake off thy sinnes by righteousnesse I. G. B. not redeeme thy sinnes V. L. by almes deeds L. for pharach signifieth to breake off as it is taken Gen. 27. 40. and the other word tzidecah signifieth righteousnesse if so be thy peace may be prolonged I. A. P. V. better then that there may be an healing of thine error G. B. or God may forgiue thy sinnes L. S. 28. All these things came not shall come G. or touch B. vpon the king Nebuchadnezzar 29. At the ende of twelue moneths he walked in the palace of the kingdome of Babylon 30. And the king spake and said Is not this great Babel that I haue built for the house of the kingdome by the might of my power and for the honour of
borne of a noble mother the daughter of Astyages king of the Medes but of a meane father one Cambises should come and bring them into seruitude and then he suddenly vanished away the Chaldeans in Abydenus fragments record that he was blasted by some god and spake of Babels fall by the Persians H. B. consent 2. But that this was a true historie and not done in figure type or vision it may thus appeare 1. if this be no historie no more should the rest be written in this booke and so we should haue no certentie of any thing 2. Daniel himselfe rehearseth this as a matter of fact before Balthazar how Nebuchadnezzer was deposed c. 5. 20. 3. there are many things in this chapter which can in no wise agree vnto the deuill as how Nebuchadnezzer dreamed and asked counsell of the wise men and Daniel wisheth him to breake off his sinnes by repentance none of these things can be said of the deuill ex Perer. 8. Quest. Why Daniel was called by the name of Belteshazzar 1. Dorotheus in synops and Epiphan lib. de vit interit prophet doe thinke that Daniel was so called after the name of Balthazar the kings sonne because he purposed to make him heire with him of the kingdome And this opinion may seeme somewhat to be fauoured by the vulgar Latin translation which readeth v. 5. till Daniel collega my collegue or companion in the kingdome came in which Pererius vnderstandeth so to be saide because Nebuchadnezzer had ioyned Daniel with him as his fellow in the kingdome Contra. 1. There is no word of that sense to signifie a collegue or fellow in the originall and therefore we will not insist vpon this reason 2. But the name of Belteshazzar and Belshazar are diuers in the the originall the one consisteth of 7. letters Beltheshaatzer the other onely of sixe Belshazzer And Daniel was so called before this time when as Balthazar the king was not yet borne nor named in storie 2. Suidas and Iosephus thinke that Daniel was so called because of the interpretation of hid and secret things but that is not so for he was thus called before he had yet expounded any of the kings dreames c. 1. 7. 3. The most thinke that this was the name of the god of the Chaldees and giuen vnto Daniel because of his diuine wisdome Lyran. Hugo Vatab. but the name of the Chalde god was Bel Isa. 46. 1. not Belteshazzar 4. Therefore Daniel had not the very name of his god but the king saith he was called after or according to my God the first syllable onely is borrowed from the name of his god Bel the whole name consisteth of three Babylonian words signifying keeping or laying vp the treasure of Bel Iun. as is shewed before qu. 28. c. 1. 9. Quest. In what sense Nebuchadnezzer saith that Daniel had the spirit of the holy gods v. 5. 1. The Sâ—ptuag read in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy spirit of God thinking to excuse the king and free him from idolatrie but the word in the originall is in the plural elohim gods 2. Some thinke that by gods are here vnderstood the Angels who are sometime called gods in Scripture Pint. but the knowledge of secrets the Angels haue not because they know not things to come and the magicians who had conference and familiaritie with spirits not beeing able to tell the king his dreame which he had forgotten excuse themselues because none but the gods could declare such things c. 2. 11. 3. His meaning then is that the gods aboue onely knew secrets whose diuine spirit Daniel was indued with loquitur more gentilium he speaketh after the manner of the Gentiles who held that there were many gods Lyran. And it was a receiued opinion among them that it was a diuine thing to interpret dreames as Socrates answered the Athenians that he was ignorant of that diuine science Lyran. ex Albert. mag 10. Quest. Of Nebuchadnezzers dreame and the summe thereof There are two parts of his dreame the first containeth a description of a goodly faire tree v. 7. to v. 10. the second the ouerthrow and cutting downe of this tree thence to v. 15. 1. The tree is described 1. by the situation of it in the middes of the earth 2. by the height which reached vnto heauen which Theodoret expoundeth of his pride so also gloss ordin Lyranus of his high aduancement to such a great Monarchie 3. by the spreading of it to the endes of the earth is vnderstood the largenes of his dominion which extended very farre Megasthenes as Iosephus citeth him thinketh that he subdued part of Spaine 4. by the vtilitie thereof which was double it gaue meate and shadow vnto all both foules and beasts that is all kind of people both of ciuill and vnciuill life both had nourishment and peace vnder the raigne of Nabuchadnezzer 2. Then the destruction of this tree followeth 1. by whome by a watchman which is interpreted to be an angel 2. the manner is described how this tree should be serued the tree is broken downe that is the king is cast out of his kingdome the branches are broken off his nobles and princes are remooued from him his leaues are shaken off his glorie and renowne is taken from him the fruit are scattered the riches of the kingdome euery one snatcheth and diuideth the birds and beasts flie away many taking occasion by the fall of the king withdraw themselues from his yoake 3. Then followeth the limitation and qualifying of the punishment of this tree a stumpe of it shall be left that is his kingdome shall be reserued for him still gloss interlin with the condition thereof set forth first metaphorically it shall be bound with chaines of brasse whereby is signified his phrensie and madnesse because mad men are bound with chaines Bulling then literally or historically his state is described both outward that he should liue with the beasts of the field and inward his heart should be changed which is amplified by the circumstance of time till 7. times that is yeares be passed ouer him v. 13. So this dreame was propounded in allegorie in such maner vt tamen Deus aliquid permiscuerit vnde colligeret aliud notari that yet God mingled withall some thing whereout he might gather that some other thing was signified Calvin for a tree from whence he borrowed this allegorie needed not to be bound with chaines neither hath any heart 5. Lastly the certentie of this decree is set downe by a generall consent of God and his Angels v. 14. 11. Quest. Why this tree is said to be in the middes of the earth 1. Hugo Card. thinketh it to be so said because Nebuchadnezzer had Iudea subiect vnto him which is thought to be in the middes of the earth 2. Some of the Rabbins thinke that Babylon is signified because it is in the same line or parallel with Ierusalem which is in the middes of the
reason yeelded in this place this speech of the Angel hewe downe sheweth a generall consent of all the Angels one encouraging an other to effect and execute the decree of God and therefore it is called v. 14. the decree of the watchmen that is a ioynt consent of all the Angels And postulat ab hominibus fieri quod Deus imperat he desireth that what God hath commanded may accordingly be performed by men Iun. 16. Quest. v. 14. Why the Angels are called Watchmen 1. The Angels are so called because of their spirituall and incorporeall nature Ab. Ezr. for bodies onely neede sleepe and because they haue no bodies and so neither eate nor drinke which are the causes of sleepe they are alwaies watchfull Calv. quia homines laborant fatigantur somno egent c. because men doe labour and are wearied they neede sleepe therefore the Angels which labour not as man neither are wearied are free from sleepe Perer. 2. And by this word is not onely expressed the spirituall nature of Angels but their watchfull office also they doe alwaies waite and attend vpon God to fulfill his will as the Prophet Dauid setteth them forth Psal. 103. 20. Praise the Lord ye his Angels which excell in strength that doe his commandement in obeying the voice of his will in which sense they are said to be full of eyes Ezek. 1. Iun. annot 3. But because euill angels are watchfull also as S. Peter saith The deuill goeth about like a roaring lyon seeking whome he may deuoure an other title is giuen vnto these watchmen v. 10. the Angel is called a watchman and an holy one ad differentiam dâ—monum c. to shew a difference betweene good Angels and deuills who are also spirits Lyran. 4. And whereas v. 10. the word is vsed in the singular a watchman but here in the plural multos intelligere debemus c. we must vnderstand that there were many Angels which were employed in this businesse Oecolamp 5. This tearme of watchman is vsed also as fitting the present matter for as watchmen explorant singula facta c. doe obserue all our doings Oecolampad so the Angel here obserued Nabuchadnezzer narrowly for while the word was in the kings mouth v. 28. that proud word whereby he boasted of his power and magnificence the sentence decreed from God was pronounced from heauen against him Iun. annot 17. Quest. By whome the 14. v. was pronounced by the Angel or by the King v. 14. The sentence is according to the decree of the watchmen 1. Some thinke that these are the words of the king for the Angel would not haue called the decree of God the decree of the Angels and in the next verse following v. 15. Nabuchadnezzer speaketh in his owne person This is the dreame that I Nabuchadnezer haue seene Contra. 1. It is called the decree of the watchmen in respect of their ministerie the decree came from God but was executed by them as Eph. 2. 20. the Apostle â—aith the foundation of the Prophets and Apostles because they were Gods ministers in laying of it 2. It is not necessarie because the next verse is vttered in the kings person that this should be so likewise 2. Wherefore these words are also deliuered by the Angel 1. because if Nebuchadnezzer had so said he euen then had attained to the vnderstanding of the dreame he needed not to haue any further helpe 2. these words following according to the word or request of the holy ones could not be vttered by the king for how should he know what was the desire and request of the Angels Quest. 18. ver 14. Of the meaning of these words according to the request of the holy ones 1. Osiander expoundeth these words of the blessed Trinitie as though post rogatas sententias fecerint senatusconsulum after they had asked voices they made the decree against Nebuchadnezzar so also Pintus thinketh it may be vnderstood of the Trinitie But neither can the Trinitie in the plurall be called watchmen which word noteth not their persons but their nature and office nor yet can God be said to make any request 2. Vatablus by the watchmen vnderstandeth the superiour by the holy ones the inferiour Angels that these aske of the other a reason hereof and the answer to their demaund is that which followeth to the intent that men liuing may knowe c. But this is too curious that the watchmen and holy ones are the same is euident ver 10. where the watchman is called an holy one 3. Some by holy ones vnderstand the Saints in earth that this question should be asked of them and the Angels made answer thus seemeth Oecolampad to interpret erat petitio interrogatiue respondent there was a certaine petition and they answer by way of interrogation c. so translate Geneuens the demaund was answered but the text admitteth not this sense for the word sheelâ—a which signifieth request or petition is ioyned to the first clause of the sentence and diuided by a perfect distinction from the sentence following 4. Pellican thinketh that the Iewes hearing what calamitie had befallen their king praied vnto God to restore him to his right mind But these words were vttered and this petition made before this sentence was executed vpon Nebuchadnezzar 5. Lyranus thus vnderstandeth ad petitionem sanctorum in terra quam Angeli praesentant in coelo at the request of the saints in earth which the Angels did present in heauen c. but the Angels would not haue presented a request if any such office were committed vnto them contrarie to the decree of God 6. Caluin giueth this sense that Angeli vno â—re te accusant c. the Angels with one mouth accuse thee before God Deus annuens eorum votis decreuit te abijcere and God consenting to their motion hath decreed to cast thee off So also Hug. the Angels desired that this decree should be made against him But the Angels request procured not this decree it followed vpon Gods decree as the order of the words sheweth 7. The meaning then is no more but this that the Angels with one consent desire that Gods decree might take place and that the sentence giuen by God in heauen might be executed by men in earth And therefore the Angel said before hewe downe the tree breake off the branches that men might in earth fulfill what God had purposed in heauen Iun. Polanus Quest. 19. Of the meaning of these words ver 14. and appointeth ouer it the most abiect of men 1. Lyranus thinketh that this is to be vnderstood of Christ who was humbled and abased in this world but afterward God exalted him and all power was giuen vnto him in heauen and in earth But it is euident that this is spoken of the terrene and externall kingdomes of this world that God setteth vp some and pulleth downe others but Christs kingdome was not of this world 2. Lyranus also
well vnto vs yet it would not follow that therefore we should pray vnto them Oecolampad see hereof Centâ—r 2. err 8. 4. Controv. That the Pope is not the distributer of kingdomes v. 22. Till thou know that the most high beareth rule ouer the kingdomes of the earth and giueth it to whomsoeuer he will This Soueraigne power belongeth vnto God to dispose of kings and kingdomes to pull downe and set vp then it is presumptuous arrogancie in the Pope to challenge vnto himselfe any such supereminent power ouer kings vnto whome he himselfe ought to be subiect according to S. Pauls rule Rom. 13. 1. See before chap. 2. controv 6. 5. Controv. Against satisfaction by workes v. 24. Breake off thy sinnes by righteousnesse The Latine interpreter readeth redeeme thy sinnes by righteousnes whereupon Pererius with other Romanists doe collect that workes of righteousnes and mercie doe satisfie for sinne and are auaileable ad expianda peccata venialia to expiate veniall sinnes And to that purpose he vrgeth that place Prov. 16. 6. By mercie and truth iniquitie shall be forgiuen Contra. 1. It is before sufficiently declared Quest. 30. that the true reading here is not redeeme but breake off thy sinnes 2. Though that other reading be retained the meaning onely is that he should redeeme and satisfie men whome he had wronged 3. And this had beene impossible for him to doe to make recompence to so many whome he had cruelly handled the space of 40. yeares 4. And if he would not make satisfaction vnto men much lesse vnto God 5. Wherefore in these words non exponitur modus redimendi peccata sed modus potius agendi the way of redeeming his sinne is not declared but the way rather of working such as becommeth those that are truly penitent first then his sinnes must be forgiuen by faith before he can bring forth the workes of repentance Iun. 6. Further as Nabuchadnezzer could not satisfie for his sinne no more can any man for our best works are imperfect our righteousnes is as a stained clout Isa. 6. 6. but that which must satisfie before God ought to be perfect and absolute it is therefore the most perfect righteousnes of Christ and none other that is able to satisfie Gods iustice for our sinnes 7. And concerning that place vrged out of the Proverbs either it may be vnderstood not of mercie which we shew which is called an actiue mercie but of mercie shewed vnto vs from God which is a passiue mercie by the which our iniquitie is forgiuen as Iunius prooueth by the words following by the feare of the Lord they depart from euill or els the meaning is by the works of mercie we are assured our sinnes are forgiuen vs Genevens as in the like sense our Sauiour saith Many sinnes are forgiuen her because shee loued much Luk. 7. 47. her great loue was not the cause but the signe rather and effect of the forgiuenes of her sinnes And so the Apostle saith 1. Ioh. 3. 14. We know that we are translated from death to life because we loue the brethren he saith not we are translated but we know we are But of the question against satisfaction by workes see more Synops. Papism Centur. 4. err 78. 6. Controv. Of the certentie of remission of sinnes v. 24. The Latine readeth It may be God will forgiue thee thy sinnes whereupon Pererius inferreth nemini liquido cognitam remissionem peccatorum that remission and forgiuenes of sinne is not certenly knowne vnto any Contra. 1. It is shewed before Quest. 31. that the word here vsed is not a particle of doubting but rather it serueth to exhort and stirre vp to haue further confidence in God and to take away carnall securitie 2. But that by faith we are vndoubtedly assured of the remission of sinne the Scripture euidently sheweth Rom. 5. 1. Beeing iustified by faith we are at peace with God but our conscience can not be setled or at peace vnles it be assured of Gods fauour in the remission of sinnes likewise Rom. 8. 16. The same spirit beareth witnesse to our spirit that we are the children of God but how can we be assured that they are the children of God if their sinnes be not forgiuen them See further hereof Centur. 4. err 56. 7. Controv. Which be the good workes of Christians v. 24. Breake off thy sinnes by righteousnes c. Here good workes are defended to be the workes of righteousnes and mercie Among the Romanists these are counted their good workes suscipere peregrinationes erigere statuam c. to vow and take in hand pilgrimages to set vp an image to found crosses Calvin But these are not the workes which God is pleased with those are the works acceptable vnto him not which mans curiositie hath inuented but such as God himselfe hath appointed for vs to walke in Eph. 1. 10. The hypocrites say Wherewith shall I come before the Lord c. will the Lord be pleased with thousands of rams or with ten thousand riuers of oyle c. But the Lord maketh answer what workes he requireth To doe iustly to loue mercie to humble thy selfe c. Mich. 6. 7. 8. Controv. That Gods prouidence is not onely a bare prescience or permission v. 32. According to his will he worketh in the armie of heauen c. Polanus hence refelleth that error of certaine Lutherans who affirme providentiam Dei nihil aliud esse nisi praescientiam that the prouidence of God is nothing els but a certain prescience formul concord fol. 249. for here it is euident that God is not a foreâ—eer but a doer that all things in heauen and earth fall out according to his will as Psal. 135. 6. Whatsoeuer pleased the Lord that did he in heauen and earth c. And Luther himselfe was of an other iudgement whose words are these Deus omnia infallibili voluntate praevidet proponit facit c. that God by his infallible â—ill doth foresee propound and doe all things c. Polan Calvin further vrgeth this place against those which make a distinction betweene the will of God and permission As though he suffered some things which he would not haue done which should argue impotencie and weaknes in God as though he should suffer some things against his will A voluntarie permission there is in God in leauing men vnto themselues and suffering things to worke according to their kind but an inuoluntarie permission there is not in God to suffer any thing which he would not haue done He suffereth sinne to be done though he will it not to be done yet it is his will it should be done because he knoweth how to make it serue vnto his glorie yet he is no way the author of sinne nor yet accessarie vnto it 9. Controv. Against the presumption of the Pope who would be without checke and controlement v. 32. None may say vnto him What doest thou This prerogatiue and priuiledge this great king giueth
Christianitie decreaseth and is more and more empayred 2. That Christ is that little horne out of the fourth beast and so consequently not this fifth kingdome thus they obiect 1. this horne was little in respect of the obscure beginning so was Christs rising vp obscure 2. this horne speaketh proud things so Christ said he was without sinne that he was the sonne of God 3. this horne changeth times and lawes so Christ violated the Sabbath and abolished the ceremonies of Moses 4. and as this horne was to continue a time two times and an halfe that is three yeares and an halfe so Christ preached iust so many yeares Contra. 1. Their reasons vpon the first point are easily answered 1. It is denied that the Romane Empire is the fourth beast but rather the kingdome of the Seleucians in Syria which was destroyed before the comming of the Messiah 2. And so Christs kingdome was distinct from the fourth and from all other terrene kingdomes and dominions they are earthly and temporall Christs is spirituall and eternall the Christian faith is maintained vnder the Romane Empire yet it is farre differing from it the Iewes here imagine that this fift kingdome should be a temporall and externall kingdome in the world such as they dreame of their Messiah but therein they are deceiued for our blessed Sauiour himsefe saith that he came not to be ministred vnto but to minister Matth. 21. and he said to Pilate that his kingdome was not of this world yea the thiefe who was conuerted vpon the crosse vnderstood as much saying to Christ remember me when thou commest into thy kingdome therefore Christ had no temporall kingdome in this world but spirituall in which respect it was diuerse and distinct from all other earthly kingdomes See more hereof cap. 2. que 58. 3. And though this kingdome of the Messiah doth not alwaies shewe it selfe mightier in this world in externall power then other kingdomes yet the spirituall power thereof farre exceedeth all temporall dominion seeing euen those terrene powers which persecuted the gospel of Christ were by the power thereof subdued vnto the faith as Constantine the Empecour and other Christian Emperours and Kings which maintained the Christian faith according to the prophesie of Isay 49. 23. Kings shall be thy nursing fathers and Queenes thy nursing mothers 4. though the terrene bounds and limits of those kingdomes which profâ—sse the gospel of Christ may sometime be enlarged sometime empayred yet the spirituall kingdome of Christ is not conquered which triumpheth in the middes of the greatest trialls and afflictions of his seruants and it is most certaine though the Church of Christ may be translated from one kingdome to another yet it shall remayne as long as the earth endureth and after shall raigne in heauen for euer 2. Concerning the other obiection that Christ should be this little horne 1. The most of these arguments are answered before quest 27. 7. to the which place I referre the Reader 2. Christ violated not the Sabbath but taught the right vse of the Sabbath against the superstitious obseruations of the Iewes 3. though this little horne was to rage against the Saints 3. yeares and a halfe it followeth not because Christ preached no longer that he should be this little horne euerie meane Logician knoweth what an inartificiall kind of reasoning it is to conclude affirmatiuely in the second figure as thus this little horne shall rage 3. yeares and an halfe Christ preached 3. yeares and halfe Ergo he is this little horne Beside there is great difference betweene raging and tyrannizing against the Saints and preaching to the Saints so that beside the fayling in the forme of the argument they assume not right 4. But that Christ no wayes can be this little horne it is euident for these hornes must be kings and kings of the fourth kingdome or Monarchie and it must plucke away three kings before it but Christ was no king neither of the Syrian nor Romane kingdome neither can it be shewed how he remooued 3. kings before him 2. and after this horne is taken away it is said the Saints should haue the kingdome but after Christ was put to death the people of the Iewes were more afflicted then they were before and within fewe yeares their citie and Temple were destroyed by the Romanes Therefore this their assertion is most blaspemous and absurd that Christ should be this little horne 3. Those Rabbines are more reasonable which doe vnderstand this kingdome of the Messiah as R. Iesua Ab. Ezra R. Saadia though herein they fayle in dreaming of a temporall kingdome which should be raised by their Messiah Quest. 44. That this kingdome giuen to the Sonne of man shall not be in earth against the Chiliastes 1. Some of the auncient writers were of opinion that after 6. thousand yeares for so long they held the world should continue for euerie of the sixe dayes of the creation counting a thousand yeares Christ should come and raigne with his Saints a thousand yeares in all prosperitie in the earth they should be raised from the dead which they call the first resurrection and liue in peace and all happinesse marrying wiâ—es and begetting children And after these thousand yeares Sathan should be let loose and then should be the greatest persecution that euer was by Antichrist after which time the dead should be raised to life which they say is the second resurrection and then the Saints should raigne with Christ in heauen for euer 2. Of this opinion was Papias whom Ireneus affirmeth to haue beene one of Iohns disciples who for his antiquitie mooued others to embrace the same opinion as Iustinus dialog cum Tryphon Iereneus Tertullian also as Hierome thinketh lib. 11. in Ezekiel Victorinus in Apocalyps Lactantius also and Seruius Sulpitius But the simplicitie of Papias gaue occasion to this error who vnderstood literally those things which the Apostles spiriâ—ually meant of the glorie and peace of Christs kingdome and to Eusebius giueth this testimony of Papias that he was a man ingenij perquam tenuis of a verse slender wit as may appeare by his writings 3. The chiefe ground of this errour is by the mistaking of that place Apocal. 20. 2. that Sathan should be bound for a thousand yeares and that the Saints liued and raigned with Christ a thousand yeares this is the first resurrection But this place maketh nothing at all for this opinion as shall be shewed afterward 4. Cerinthus the heritike had the like conceite of Christs raigning in earth a thousand yeares as Eusebius testifieth lib. 3. histor Ecclesiast c. 22. But herein they differed Cerinthus thought that men vnder this kingdome of Christ should liue in carnall pleasure and voluptuousnesse This opinion Augustine alwaies misliked but he confesseth that sometime he approoued the other lib. 20. de ciuit dei c. 7. Contâ—a But now briefely it shall be shewed how vaine and false this opinion is 1. Our Blessed Sauiour himselfe saith
his father Geneuens who is said then to be subiect to his father as man not that he was not subiect before but because the Church which is his bodie which shall be also subiect is not yet perfect Beza This is most true that the Sonne as man is subiect vnto God as Augustine saith Christus vt Deus nos cum patre subiectos habet vt sacerdos nobiscum patri subiectus est Christ as God together with his father hath vs subiect vnto him as he is the Priest he is together with vs subiect to his father lib. 1. de Trinitat cap. 8. yet this doth not fully satisfie how Christ shall deliuer vp his kingdome for as he is the Sonne of man he is said here to haue aâ— euerlasting kingdom and he shall be adored and worshipped for euer as the king of his Church 3. Therefore this is to be vnderstood of the manner of his kingdome that it shall not be administred in the next world as now per ministerium verbi sacramentorum by the ministerie of the word and Sacraments Osiand And that part of Christs kingdome shall cease which is exercised in the subduing and vanquishing of his enemies for then there shall be no enemies at all to be subdued this execution of Christs kingdome shall cease yet Christ shall remaine king of his Church for euer to be adored of his Angels and of all his Elect. 47. Quest. v. 17. Of the rising of the foure beasts 1. Where it is in the text these foure beasts are foure kings Calvin following the vulgar Latine readeth kingdomes but the word is malchin kings malcutha signifieth a kingdome v. 18. But yet by Kings we must vnderstand kingdomes Iun. Vatab. for there were diuers kings in the second Monarchie of the Persians and in the fourth of the Seleucians 2. It is saide they shall arise by a synecdoche the greater part beeing taken for the whole for the Chalde Monarchie was alreadie not onely risen but almost at an ende the other three were yet to rise Polan 3. They shall arise out of the earth before it is said out of the Sea sed metaphorice posuerat nomen maris the name of the Sea he put metaphorically the earth in respect of the troubles thereof is compared vnto a turbulent and vnquiet sea Calvin 48. Quest. Who shall possesse the kingdome of the Saints v. 18. Some read they shall take the kingdome of the Saints of the most high 2. Some the most high Saints shall take the kingdome c. and possesse the kingdome for euer yea for euer and euer 3. Some referre the first clause to the beasts that they shall take the kingdome the second to the Saints who shall possesse it for euer 1. They which so vnderstand these words as though these foure kingdomes which should rise out of the earth shall possesse the kingdome of the Saints 1. Some by the kingdome vnderstand the earth which is due vnto the Saints and in Abraham was promised to the faithfull which these foure Monarchies shall possesse for euer that is till the world be restored by Christ. Genevens Iun. 2. Or it is said for euer in respect of the longing desire of the Saints that are afflicted who shall thinke the time very long before they be deliuered Calvin 3. Some doe thus interpret it for euer yea for euer and euer that is for diuers ages shall these Monarchies keepe the people of God in subiection for the Chaldeans held them and their countrey in bondage 70. yeares the Persians 207. yeares the Seleucians 148. yeares which make aboue 400. yeares foure complete generations Polan But all these expositions are confuted by these two arguments 1. because it seemeth an hard speech that the wicked should possesse the kingdome of the Saints for euer and euer whereas the kingdome onely of the Messiah shall be euerlasting v. 14. 2. the kingdome of the Saints is not here taken for any earthly inheritance but for a celestiall and spirituall dominion as is euident v. 22. 27. And therefore the other kingdomes are said to rise out of the earth to shew a difference betweene this kingdome and theirs as the ordin gloss well obserueth Whatsoeuer is earthly shall returne to the earth Sancti non accipient regnum terrenum sed coeleste the Saints shall not receiue an earthly kingdome but an heauenly 2. They which follow the second reading that the Saints shall take the kingdome 1. Some referre it to the euerlasting kingdome of heauen onely which they shall receiue at the comming of Christ hoc erit in iudicio finali this shall be in the finall iudgement Lyran. post regna mundi finita post mortem Antichristi after all the kingdomes are at an ende after the death of Antichrist gloss interlin But this fift kingdome the Saints shall receiue presently after the dissolution of the foure former kingdomes which were ended before the first comming of Christ. 2. Oecolampad likewise vnderstandeth this fift to be the celestiall kingdome where the faithfull shall raigne with Christ But it is euident v. 27. where it is said the kingdomes vnder the whole heauen shall be giuen vnto the people of God that this kingdome of the Saints shall begin in earth for the heauenly kingdome can not be saide to be the kingdome vnder heauen 3. Some thinke that this kingdome of the Saints shall take place while the other Monarchies doe yet stand as vnder the fourth Monarchie of the Romanes the Church of Christ was propagated ouer all the world Pellican So also Bullinger Ecclesiam per omnes istus Monarchias in mundo futuram that the Church shall be in the world during all these Monarchies which exposition in part is true that the Church of God the spirituall kingdome of Christ can not be extinquished or ouercome but shall still continue in the world the very gates of hell shall not preuaile against it yet herein it faileth that they suppose these Monarchies shall still haue dominion when this fift kingdome taketh place whereas the contrarie is euident v. 11 12. that the fourth beast shall be slaine and the dominion taken from the other three beasts before this kingdome should be giuen vnto the Saints 4. It remaineth then that the fift kingdome beeing the spirituall dominion of the Church shall then beginne when the other foure kingdomes are extinguished And for the more certen and euident demonstration hereof these positions shall be here affirmed 1. that the kingdome here spoken of though the foure beasts shall first take it yet in the ende shall be possessed of the Saints not that those Monarchies shall possesse the kingdome of the Saints so is it interpreted v. 22. The time approched that the Saints possessed the kingdome 2. this kingdome of the Saints is begun here in this world it is not deferred to the second comming of Christ though then it shall be perfited as Hugo well interpreteth ab hoc seculo in quo regnant per gratiam
raigned in Media but that can not be for this Darius was also the king of the Medes and Persians as is euident c. 6. 5. Iosephus Scalliger giueth vnto Darius 17. yeares making him the last king of the Chaldeans after whome Cyrus succeeded lib. 6. de emendat tempor 6. Iunius opinion seemeth to be commentar in 5. c. v. 29. that the first yeare of Darius was the second of Cyrus 7. Pererius affirmeth that Darius raigned but one yeare and that Cyrus succeeded him in the same yeare beeing the 70. yeare of the Iewes captiuitie 8. But the truer opinion is that Cyrus and Darius raigned ioyntly together as thinketh Calvin and that the first of Darius was the first also of Cyrus for in the first of Cyrus the word of God spoken by Ieremie concerning the 70. yeares captiuitie was finished 2. Chro. 36. 22. And so likewise it appeareth in this place that in the first yeare of Darius that time of 70. yeares was expired the first then of Cyrus and Darius concurred together for the rest it is like that Darius raigned not long but beeing 62. yeare old when he tooke the kingdom vpon him he might die the same yeare which was also Cyrus first see more hereof c. 6. qu. 3. 9. And whereas it is saide in one yeare of Darius which Pererius gesseth to be so called because he raigned but one yeare the reason rather is this that the word aâ—hath which signifieth one is according to the phrase of the Hebrew taken for the first as Gen. 1. the morning and euening were one day that is the first and Mark 16. it is said that our Lord rose in one of the Sabbaths that is in the first day of the weeke Polan Pintus 3. Quest. Whether in the first yeare of Darius the Chaldean Monarchie was dissolued and the 70. yeares captiuitie ended against the opinion of Iosephus Scalling lib. 6. Iosephus Scalliger a man of excellent learning who for his singular labours in that learned and exquisite worke which he hath written of the emendation of the times hath highly deserued of all men yet is in diuers points ouerseene and especially in this matter concerning the ende of the Chaldean Monarchie and of the Iewish captiuitie for lib. 6. of that worke he hath these positions 1. He affirmeth that the Chaldean state was not dissolued in the 70. yeare of the captiuitie but rather in the 60. yeare for from the 8. yeare of Ieconias captiuitie vnto the ende of the Chaldean gouernment are found saith he by Iosephus computation who therein followeth Berosus about 60. yeares 36. yeares remained after the 8. yeare of Nabuchadnezzers raigne when the captiuitie beganne who raigned in all 43. yeares after Nabuchadnezzer Euilmerodach 2. yeares then Niglasar 4. yeares Labosardach 9. moneths and Nabonidus whome Cyrus ouercame 17. yeares 2. He thinketh that Cyrus did not take Babylon in the first yeare of his raigne but many yeares after when he had vanquished Cresus the rich king of Lydia two yeares after that as Herodotus writeth he ouercame the Chaldeans But Cresus was ouercome as Eusebius doth cast the time in the 4. yeare of the 57. Olympiad whereas Cyrus began to raigne in the 1. yeare of the 53. Olyampiad 3. The first yeare of Cyrus he would haue concurre with the 46. yeare of the captiuitie not with the 70. yeare for the beginning of Cyrus raigne as is before shewed was in the 1. yeare of the 55. Olympiade And Babylon was taken in the 2. yeare of the 58. Olympiade which was the 14. yeare of Cyrus and the 60. yeare of the captiuitie 4. A fourth assertion is that the captiuitie ended in the last yeare of Cyrus about the 2. yeare of the 62. Olympiad when as Cyrus had now subdued many countries which could not be in the beginning of his raigne for thus Cyrus saith in his Edict for the returne of the Iewes All the kingdoms of the earth hath the Lord God of heauen giuen vnto me And whereas it is there called the 1. yeare of Cyrus that is not to be vnderstood of his raigne but of the captiuitie for so the Iewes began their account of yeares from that time Contra. 1. The first position is contrarie to that prophesie of Ieremie c. 35. 12. When the 70. yeares are accomplished I will visit the king of Babel c. then the 70. and last yeare of the captiuitie and the dissolution of the Babylonian state must fall out together as for that computation of Berosus of the yeares of the Babylonian kings it is vncerten neither doth Iosephus alwaies follow it who els where ioyneth the last yeare of the captiuitie with the first yeare of Cyrus 2. Herodotus is deceiued much in his historie in the order of time and in the computation of yeares as is euident in this one instance Nitocris the mother of Balshazar whome he calleth Labynitus the last king of Babylon he maketh but fiue generations or descents from Semiramis which exceedeth not an 165. yeares counting a generation at 33. yeares or at the most 500. yeares if we giue an 100. yeares to a generation whereas the most writers are of opinion as Hierome Eusebius Orosius Augustine with others that there were at the least a 1000. yeares betweene them 3. The two last assertions may euidently be conuinced by the Scripture which expressely setteth downe that the returne of the Iewes and so the ende of their captiuitie was in the first yeare of Cyrus which must be vnderstood of his raigne ouer Chaldea for he had raigned before in Persia and Darius in Media he might say all kingdomes were giuen him because he had ouercome the large Empire of Babylon The Iewes indeede accounted their owne yeares from such notable deliuerances as from their going out of Egypt from their returne out of Chaldea but there is no reason so to account the yeares of the raigne of forren kings neither can any such president be shewed in Scripture 4. Quest. Of the 70. yeares of captiuitie in what sense they are called seuen generations Baruch 6. 2. Whereas the Prophet Ieremie defineth and setteth downe the tearme of the Babylonian captiuitie to be 70. yeares c. 25. v. 11 12. c. 29. v. 10. it seemeth strange that Baruch c. 6. 2. should say that they should remaine in Babylon seuen generations to this obiection diuers answers are made by the Romanists who hold the epistle of Baruch to be Canonicall 1. The word generation is taken diuersly sometimes for 7. yeares as when the Physiâ—ians prescribe that a child should not be let blood till he hath accomplished two generations that is 14. yeares Eusebius taketh a generation for 20. yeares Herodotus sometime for the space of 2â— yeares sometime for 33. yeares Diodorus for 30. yeares in which sense Hâ—mer saith Nestor liued three ages that is 90. yeares Dyonisius Halycarnass by a generation vnderstandeth an 100. yeares and so it is taken in Scripture Gen. 15. 13. 16. foure generations are
the citie and Temple were destroied by the Romanes so also Polanus and M. Lively follow the same sense But such ceasing of the sacrifices de facto actually and in fact happened before vnder the tyrannie of Antiochus Epimanes Dan. 8. v. 11. 12. here such a ceasing of them is signified which was not before namely that by the Messiah all the rites and ceremonies of the law should be abolished 2. Iunius ioyneth both these together that the sacrifices were caused to cease both in respect of the godly whome Christ had sanctified by the one offering of himselfe Hebr. 10. 14. so that they neede not to be purged by the sacrifices of the law and in respect of the wicked they ceased because the Romanes tooke from the Iewes both their Temple altar and sacrifices But concerning the first that was done many yeares before the destruction of Ierusalem when Christ suffered and therefore there is no reason to restraine that benefit to these last times and for the other that actuall ceasing of the sacrifices happened before as is said vnder Antiochiâ—â— 3. Others expound this ceasing of the sacrifices of the time of the Apostles after the death of our Sauiour as when the Apostles by their decree abrogated the ceremonies of the Law certaine onely excepted in respect of the necessitie of the time Act. 15. Melancthon Osiand But these doe not distinguish betweene the ceasing of the sacrifices in right and in fact they in fact ceased not in the death of Christ but in right they were then abolished 4. Wherefore I preferre Calvins exposition that after Christ had offered himselfe vpon the crosse illic cessarunt omnes ritus legales there all the legall rites ceased and after that as Oecolampad well saith lanienae erant non sacrificia the sacrifices were rather butchers slaughters and shambles then true sacrifices And he yeeldeth this as a reason thereof because in the passion of Christ the vaile of the Temple was rent to shew that the sacrifices and rites of the law were abolished Pintus addeth this reason because the bodie beeing come the shadowes must cease like as a painter draweth his picture first with shadowed lines but when he portraiteth the picture he putteth out the first lines so our blessed Sauiour bringing all fulnesse and perfection with him hath dashed out the shadowes of the law according to that saying in the Gospel Ioh. 1. 17. The law was giuen by Moses but grace and truth came by Iesus Christ. 87. Quest. What is meant by the ouerspreading of abomination v. 27. of the best reading thereof The word canaph signifieth a wing 1. some therefore take it for the pinacle or wing of the Temple the part for the whole Oecolampad 2. some vnderstand thereby the Temple because it was as a wing and defence wherein the Iewes put their confidence Bulling 3. Some take canaph the wing for the Cherubs which were winged that euen vpon them in the most inward parts of the Temple this desplation should come 4. Some by the wing interpret the extremitie of desolation applying it to the desperate state of the Iewes 5. Vatablus thus expoundeth adam vel extensionem id est longam seriem abominationum the wing or extension that is the long continuance of these abominations so also the Genev. the ouerspreading of abominations 6. Some by the wing vnderstand the armie of the Romanes as the word is taken Isa. 8. 8. The stretching out of his wings shall fill the breadth of thy land Iun. Polan 7. The Latine interpreter readeth in the Temple shall be the abomination of desolation by the wing he vnderstandeth the Temple and this seemeth to be confirmed by that place Matth. 24. 15. When ye shall see the abomination of desolation standing in the holy place c. And so the meaning is this that euen in the inward Temple where the winged Cherubims were should be the abomination of desolation Osiand the word is meshomem which is a participle signifying making desolate But here it is taken substantiuely for desolation as M. Lively obserueth the like in other places Thus then the place is to be read And vpon the wing shall be the abominations of desolations Oecolampad that is vpon the very altar and holy place where the winged Cherubims were 88. Quest. What this abomination of desolation was 1. Ireneus by the abomination of desolation vnderstandeth Antichrist of whome he imagineth that he should sit in the Temple at Ierusalem and be worshipped as the Messiah who is called the abomination because of his abominable and execrable impietie and desolation because he shall make desolate the Churches and worship of Christians But seeing that this desolation is prophesied to come vpon Ierusalem after the death of the Messiah and our blessed Sauiour also referreth it to the destruction of Ierusalem it can not be deferred so long as to the comming of Antichrist neither shall the Temple of the Iewes be repaired againe for any such to sit or aduance himselfe in 2. Some referre it to the times of Antiochus Epiphanes who caused an abominable Idol to be set vp in the Temple and the same to be called the Temple of Iuppiter Olympius as Iosephus writeth lib 12. c. 17. the historie whereof is also set forth 1. Macchab. 1. 57. But seeing our Sauiour hath reference to this place speaking of the destruction of Ierusalem Matth. 24. it seemeth this prophesie was not then fulfilled whereas the profanation by Antiochus was past aboue 200. yeare before 3. Some vnderstand it of the very Iewish sacrifices which after the oblation of Christ vpon the crosse were detestable and abominable Dyonis Carthusian Hug. Cardin. and the author of the scholasticall historie But our Sauiour setteth forth this abomination of desolation as a present signe of the destruction of the citie whereas the legall sacrifices continued still after the death of Christ which was 40. yeares before 4. Tostadius Hesselius and â—ansenius vpon that place Matth. 24. by this abomination of desolation doe vnderstand the abominable outrages which were committed by the seditious Iewes who filled the Temple with dead bodies and defiled it with blood This seditious companie called themselues zelotas zealous men as Iosephus writeth but they spared to commit no abomination in so much that Iosephus writeth of them that their wickednes was such that if the Romanes had not come against them he thinketh that either the earth would haue deuoured the citie or it should haue beene ouerflowne with water or burnt with fire from heauen as Sodom was Iosephus also in the same place testifieth that there was a common speach that the citie should then be destroyed and the Temple set on fire when there should rise vp sedition among the people and the Iewes with their owne hands first had defiled the Temple Ioseph lib. 5. de bell Iudaic. c. 2. But seeing that these seditious though they commited many abominations in the Temple yet the finall destruction was
inwardly warranted that they are sent and called by the Lord. 2. they must be Prophets that is indued with propheticall and spirituall gifts for God sendeth no dumbe or lame messenger with his errant and message 3. they must speake in the name of the Lord they must preach nothing but Gods word and warrant their doctrine thereby 4. they must be faithfull not respecting persons in the deliuerie of their message but indifferently speake to all as here it followeth which spake in thy name to our kings to our princes to our fathers 6. Doctr. That Angels are of a finite and circumscriptible nature v. 24. The Angel Gabriel came flying c. Hence it appeareth that the Angels passe from place to place and are circumscriptible and defined by their proper place when they are in heauen they are not at the same time in earth as Damascene saith lib. 2. de fide orthod c. 3. Their errour then is manifest who thinke the Angels to be in heauen and in earth at once they are euidently conuinced by this place which speaketh of the comming of the Angel to Daniel which sheweth that he was not present before Bulling so Daniel saith c. 6. 22. that the Lord had sent his Angel and stopped the mouths of the Lions the Angel then was not there before vntill the Lord sent him to that ende 7. Doctr. That Christ is perfect God and perfect man v. 24. To reconcile iniquitie and bring in euerlasting righteousnesse c. Hence it is prooued that Christ was both perfect God for otherwise he could not take away sinne which is the worke onely of God and he was man in as much as he liued and was conuersant among men the Prophet Dauid therefore vnderstanding this mysterie of the beeing or dwelling of God in the flesh saith Psal 46. 7. the Lord of hostes is with vs the God of Iacob is our refuge Therefore he is called by the Prophet Immanuel Isay. 7. 14. and 8. 8. Pintus 5. Places of controversie 1. Controv. That prayer and fasting is not meritorious v. 3. I turned my face vnto the Lord c. with supplications with fasting and sackecloth Fasting is not of it selfe a thing acceptable vnto God but as it is vsed as a meanes to make â—ur prayers more feruent the Romanists then are in an errour which make fasting a thing meritorious Calvin the contrarie is euident in the Pharisie who boasted of his almes deeds and of his fasting twice in a week yet his prayer was not accepted of God Luk. 18. If prayer then and true contrition with hartie repentance and vnfained humilitie doe accompanie fasting it is regarded and had in remembrance with God otherwise it is an vnprofitable exercise as S. Paul saith Bodily exercise profiteth little but godlinesse is profitable vnto all things 1. Tim. 4. 8. 2. Controv. God onely is to be invocated not Saints or Angels v. 3. Daniel onely turneth his face vnto the Lord now if Saints were to be prayed vnto Daniel had here occasion to turne himselfe vnto Ieremie whose prophesie he maketh mention of before who had beene fitter to assist Daniel praying for deliuerance after the 70. yeares captiuitie then he who was the minister of that prophesie and promise By this then it is well gathered that the invocation of Saints was not in vse in the old Testament Bullinger and therefore the Prophet Dauid saith Psal. 73. 25. Whom haue I in heauen but thee And the Scripture commandeth vs to worship God onely and serue him Deut. 6. 13. Matth. 4. v. 10. If God onely is to be worshipped he alone must be prayed vnto for prayer is a part of his worship The Romanistes for the invocation of Angels and Saints doe alleadge these places of Scripture 1. Gen. 48. 16. Iakob saith the Angel which hath deliuered me blesse the children But this was no created Angel it was Christ the sonne of God for in the former verse he is called God the God before whom my fathers Abraham and Izaak did walke the God which hath fedde me all my life long vnto this day blesse c. then it followeth in the next verse the Angel which hath deliuered me c. what other Angel was it which deliuered Iacob but he that fedde him which he saith was God 2. That place also is vrged Iob. 19. 21. haue pitie vpon me haue pitie vpon me O yee my friends which Bellarmine vnderstandeth of the Angels But it is euident that Iob speaketh vnto his friends which came to visit him who seemed to haue small compassion on him but with tauntes and rebukes condemning him as an hypocrite did adde more affliction vnto him for it followeth in the next verse Why doe ye persecute me as God they were not the Angels of God that persecuted him but Sathan was the chiefe instrument of his afflictions and his friends helped it forward 3. That place also Apocal. 1. 4. is abused to the same purpose Grace vnto you and peace from him which was which is and which is to come and from the seuen spirits which are before the throne by these seuen spirits they vnderstand the Angels But that cannot be 1. these spirits are ioyned as in equall authoritie with God the Father and the Sonne grace is here ascribed indifferently to proceede from them all 2. these spirits are set betweene the father and the sonne as beeing of the same power 3. the Lambe is said to haue 7. hornes and seuen eyes which are the 7. spirits c. 5. 6. these spirits then were of the same essence and substance with the Sonne 4. and by the vertue of these seuen spirits the Lambe openeth the booke with 7. seales c. 5. 5. But Christ receiueth no vertue from the Angels 5. Wherefore these 7. spirits are vnderstood to be the holy Ghost which is called septiformis seuenfold quia licet vnus natura gratiarum distributione multiplex who though he be one in nature yet is manifold in the distribution of the graces gloss ordinar And because Christ did worke so effectually by the coÌ„munication of his graces in the seuen Churches as if there were seuen seuerall spirits therefore is the spirit so described Thus also Iustinus of auncient time expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the holy Prophets say that one and the same spirit is diuided into seuen spirits 4. Then followeth the example of Iohn who saith he fell downe at the feete of the angel to worship him Apoc. 19. 10. and 22. 8. where Bellarmine saith that so great an Apostle and Prophet would not haue offred to haue worshipped the Angel if it had beene vnlawfull he was deceiued in his person taking him to be Christ he erred not in offring to adore him for then if it had beene an error he would not haue done it twice once before c. 19. and now againe c. 22. Contra. 1. it is euident by the text that Iohn is reprooued of the Angel for offring to worship him therefore
onely can foretell things to come v. 1. The time appointed was long Hereby the God of Daniel sheweth himselfe to be the true God because he could foreshewe things that should come to passe long after Things at hand which alreadie are begunne in their causes the subtile spirits can giue notice of nay we see that diuerse creatures by their naturall sense can prognosticate of the change of weather which is instant But things a farre off and to come none but God can foretell as he saith by his Prophet Isay 44. 7. what is at hand and what things are to come let them shewe vnto them The Lord by this argument sheweth himselfe onely to be God and all the idols of the heathen to be but vaine because they can declare no such things aforehand 4. Doctr. Of the diuerse kinds of feare v. 7. A great feare fell vpon them so that they fledde away c. Here is great difference betweene the feare of Daniel and his companions they were so frighted that they ranne away and hid themselues and so were depriued of this goodly vision but Daniel though much amazed yet staieth by it and to him is this vision reuealed So there are some which through their infirmitie and weakenesse doe quite fall away others though they haue their imperfections yet doe recouer themselues and returne againe Iun. of this sort was Peter of the other Iudas and to this purpose saith the Apostle Heb. 12. 13. make streight steppes vnto your feete least that which is halting be turned out of the way but let it rather be healed 5. Doct. Of the office of Angels v. 14. Now I am come to shewe thee c. Here are three speciall things expressed wherein the Lord vseth the ministrie of Angels to the comfort of his children 1. They are sent of God vpon their praiers to comfort them as God sent his Angel to Peter beeing in prison Act. 12. 2. their office is to protect and defend the children of God as here the Angel fighteth against the Prince of Persia in defense of the Iewes so was the Angel sent to stoppe the lions mouthes against Daniel 3. they are employed to instruct men and giue them knowledge of such things as concerne them as here the Angel reuealeth diuerse things to Daniel that afterward should come to passe so the Angel appeared to Cornelius aduising him what course to take for his further instruction 6. Doct. Of the power of Angels These Angels are spirits of great power to whom all earthly Potentates must giue place there is no creature that can withstand them beeing armed with power from God therefore they are called principalities Rom. 8. 38. Principalities and powers in heauenly places Ephes. 1. 21. One Angel in Dauids time destroyed 70. thousand when Dauid had numbred the people 2. Sam. 24. 15. One Angel slue in Senacheribs host in one night an 185. thousand 2. king 19. And here one Angel encountreth with the whole power of the king of Persia yet the Angels power is limited they can goe no further then they are authorized of God 7. Doct. Of the presence of Angels The Angels though they are of great agilitie and can speedily passe from place to place yet are they not euerie where nor in many places at once this Angel while he was stayed about these affaires in Persia could not be present with Daniel and while he was communing with Daniel he was absent from Persia as he saith v. 20. knowest thou not wherefore I am come vnto thee but now will I returne to fight with the king of Persia Onely it is peculiar vnto God to fill heauen and earth with his presence and to be euerie where in the same instant as he saith by the Prophet Heauen is my seate earth is my footstoole Isay. 66. 1. 8. Doctr. The cause of the ruine of kingdomes The efficient cause is the Angel the minister of Gods wrath and vengeance as here the Angel sighteth against the kings of Persia vntill by little and little their kingdome was taken away from them by the Prince of Grecia The occasion of the fall of kingdomes is the afflicting and oppressing of the Church of God as the Babylonians for holding the people of God in captiuitie were surprized by the Persians and they likewise for hindering the worke of Gods house and suffering the people of God to be molested were subdued by the Grecians and these also especially the Seleucians for tyranizing ouer the people of God were rooted out by the Romanes 9. Doctr. Of the certaintie of Gods decrees v. 21. I will shewe thee what is decreed in the Scripture of truth that is in the prescience of God who needeth not any bookes to put him in mind but this is taken from the vse of Princes and Iudges which haue their Registers and Records wherein their decrees and ordinances are set downe This Scripture of truth is nothing els but Gods infallible and vnchangeable decree which cannot alter But as the Lord hath decreed so certainely shall euerie thing be fulfilled Isay. 14. 24. The Lord of hosts hath sworne saying Surely like as I haue purposed so shall it come to passe and as I haue consulted it shall stand 5. Places of controversie 1. Controv. Against superstitious fasting v. 3. I ate no pleasant bread c. Daniel beeing purposed to humble himselfe by fasting did not onely abstaine from flesh but from wine also yea from fine bread and from other delicates as in annointing himselfe with oyle whereby their nice superstition or superstitious nicenâ—sse is reprooued who though they forbeare the eating of flesh in their fastings yet will fill their bellies with other delicate meates with daintie fish and curious confections But here Daniel contenteth himselfe with course bread and water Calvin Neither did he thus fast as thereby thinking to merit any thing at Gods hand but only that he might be the more humbled thereby and to make his prayers more feruent and effectuall Osiand See more of the abuse of fasting elsewhere 2. Controv. That Paradise was a terrestriall place v. 4. I was by the side of the great riuer Hiddekel Whereas some were of opinion that the historie of Paradise with the trees and riuers is spiritually to be vnderstood and in an allegorie as Plilo lib. 1. allegor Valentinus apud Ireneum lib. 1. aduers. hares c. 1. Origen mentar in Genes and of late daies Franciscus Georgius tom 1. problemat S. Hierome out of this place confuteth them where mention is made of one of the riuers which flowed out of Paradise namely Hiddekel or Tigris Hieromes words are these Vnde eorum deliramenta conticescant qui vmbras imagines in veritate quaerentes ipsam conantur evertere veritatatem c. whence their madde conceits are put to silence who seeking shadowes shewes in the truth goe about to ouerthrow the truth in making an allegorie of Paradise of the trees and riuers thereof 3. Controv. Against the
thus writ vnto the Emperour of Constantinople that as gold exceeded leâ—d so the Papall dignitie the Imperiall as the Sunne was the Lord of the Planets so the Pope of all secular dignities and as the Moone receiueth light from the Sunne so the Emperor hath his dignitie from the Pope thus he exalteth himselfe aboue temporall gouernours which are as terrene gods Likewise the Pope maketh himselfe superior to Saints whom he taketh vpon him to canonize or not to canonize at his pleasure Polan The Pope also challengeth to be Superior to all other Bishops and Pastors who are as Angels set ouer the Churches and so he magnifieth himselfe aboue whatsoeuer is called God Bullinger 11. Antiochus did exalt himselfe against the true God who is here called the God of gods so the Pope glorieth to be called God in earth as Nicolaus the Pope in his epistle to Michael Emperor of Constantinople saith that the Pope à pio principe Constantino Deum appellatum was called God of the godly Emperor Constantie distinct 96. c. satis So in a certaine glosse in the ende of the Extravagantes the Pope is called Dominus Deus noster Papa our Lord God the pope which glosse is not ignorantly thrust in but wittingly and well allowed of among the Papists for notwithstanding that the Canon lawe was by the appointment of Gregorie the 13. reuised and corrected by certaine Cardinals and others they suffred that glosse to remaine vnaltered At the coronation of Sixtus the 4. there was this inscription in a certaine triumphall pagen at one of the gates thorough the which he should passe merito in terris crederis esse Deus thou art worthily held to be a God in earth Ludovicus Gomesius in reg Cancellar saith that the Pope is quoddam numen a certaine diuine thing representing a visible God in earth And Stapleton the Iesuite in his preface to Gregor 13. before his booke de princip fid doctr calleth the Pope supremum in terris numen the most diuine power in earth Therefore Friderike the 2. in his epistle to Otto Duke of Baevaria saith not without iust cause Pontifices Romani affectant Dominationem quandam diuinitatem the Romane Bishops affect a kind of Lordlinesse yea diuinitie in earth 12. Antiochus vttered horrible blasphemies against God The Pope therein is no whit inferior vnto him Boniface the 8. in c. quoniam de imm in Sext. calleth the Church his spouse which onely is peculiar to Christ to be the husband of his Church 1. Cor. 11. 3. the same Pope also among many other his arrogant speeches saith haec authortas non humana sed diuina this our authoritie is not humane but diuine and againe subesse Romano Pontifici omni creaturae definimus omnino esse de necessitate salut is we doe define that it is of necessitie of saluation for euerie creature to be subiect to the Bishop of Rome extrav commun de maiorit obedien lib. 1. titulo 8. The same Boniface the 8. in the 1300. yeare when the Iubile was solemnized shewed himselfe the first day in his pontificall attire the next day he came forth in the Imperiall robes causing a naked sword to be carried before him and he himselfe came after crying with a loud voice Ego sum Pontifex Imperator terrestreque coeleste imperium habeo I am both chiefe Bishop and Emperor and haue both the terrene and celestiall gouernement Sixtus the 5. in his bull against Henrie king of Navarre now king of Fraunce and the Prince of Condie boasteth that his authoritie deliuered vnto him from Christ and S. Peter did exceede the power of all kings and Princes incumbere sibi ecclesiarum omnium populorum gentium sollicitudinem that the care of all Churches peoples and nations did lie vpon him c. so that the Pope doth challenge to himselfe that which is peculiar to Christ ex Polan Such like blasphemies are those which are currant among the Popish sort as in the glosse of the decrees the Pope is saide neither to be God nor man sed medius inter vtrunque but a middle thing betweene both Augustin Boetius addeth further Papam omnia in terris posse quae Deus potest in coelis that the Pope can doe all in earth which God can doe in heauen and Philippus Decius Papam omnia posse facere quae Deus facit c. that the Pope can doe all things which God doth such horrible blasphemies doe proceede from that pestilent Sea And as that man of sinne speaketh wondrous and marueilous things against God so doth he take vpon him to worke wonders against the truth which are called lying wonders in two respects because they are not done indeede but in shew and because they are wrought against the truth both these are touched by the Apostle in the description of Antichrist 2. Thess. 2. the first v. 9. Whose comming is by the working of Satan by all power and signes and lying wonders the other v. 11. God shall send them strong delusions to beleeue lies Pappâ—â— And thus this blasphemous Antichrist hath according to this prophesie magnified himselfe against the God of gods and as S. Paul prophesied of him that he should sit in the Temple of God shewing himselfe that he is God 2. Thess. 2. 4. for the further explaning of which words I will make here a short digression 16. Controv. How Antichrist is said to sit in the Temple of God 1. Some doe vnderstand it of the Temple of Ierusalem which they say Antichrist shall cause to be builded againe and therein he shall sit to be worshipped as God so Hyppolitus Cyrillus and Chrysostome misliketh not this sense in his Commentarie vpon the 2. of the 2. epistle to the Thessal But this can not be the meaning 1. because the Temple of Ierusalem shall neuer be builded againe according to the saying of our Sauiour that one stone should not be left vpon an other The Iewes were licensed by Iulian the Apostata to reedifie their Temple but they could not goe forward that which they built in the day was cast downe in the night and beside a strange fire came forth which consumed the instruments and engines of the artificers 2. And though that Temple should be builded againe it could not be called the Temple of God seeing it should be set vp to revive the sacrifices and ceremonies of Moses law which are abolished by Christ. 2. Theodoret and Damascen vnderstand it of the Temples of Christians which Antichrist shall command to be set vp and erected to his worship but thus he should sit in many temples whereas the Apostle speaketh of Temple in the singular neither doth the Apostle call the Churches of Christians by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temple 3. Wherefore the Apostle meaneth hereby not materiall temples but by the Temple he vnderstandeth the Church of God as it is called 1. Cor. 3. 16. Apoc. 3. 12. Not that
Church as is there prooued by these 3. aguments out of this place 1. by the name Michael 2. by the title here giuen vnto Christ called the great Prince 3. by his office he standeth for the people of God Herein then appeareth the horrible blasphemie of Seruetus who as M. Calvin reporteth his words was not afraid to say se esse illum Michaelem Ecclesiae custodem that he was that Michael the protector and keeper of the Church c. What presumption is this for a mortall man to arrogate vnto himselfe that name and title which is too great to be giuen vnto the Angels 2. Controv. Whether Henoch and Elias shall stand vp with Michael in the last times Pererius concurring with other Romanists saith that beside Michael who shall be the inuisible protector of the Church shall stand vp two faithfull witnesses Henoch and Elias who shall oppose themselues against Antichrist and they shall preach repentance vnto the world a 1260. dayes that is 3. yeares and an halfe Apocal. 11. 3. And that Elias should come in person beside the receiued opinion of the fathers as of Theodoret in this place August lib. 20. de ciuitat Dei c. 29. he alleadgeth these Scriptures for it Malach. 3. 4. 5. I will send Elias the Prophet before the comming of the great and fearefull day of the Lord which must be vnderstood of the second comming of Christ which shall be fearefull and terrible Againe Apocal. 11. 6. it is said of these two faithfull witnesses these haue power to shut heauen that it raine not in the dayes of their prophesying wherein there is an allusion vnto Elias at whose word the raine was staied three yeares and sixe moneths so Pererius vpon this place First these places giue no warrant for this opinion 1. the two witnesses are the ministers and preachers of Gods truth who are said to be two because their number shall not be great and yet they shall be so many as one shall giue witnesse to an other neither Henoch nor Elias are here named for these 1260. dayes beeing taken prophetically for so many yeares two Prophets could not continue preaching so long 2. that place in Malachie our Blessed Sauiour expoundeth of Iohn Baptist Matth. 11. who should come in the spirit of Elias to turne the hearts of the fathers to the children as the Angel saith Luk. 1. 17. And the first comming of Christ is there vnderstood to be that fearefull day for in the same place the Prophet saith v. 2. vnto you that feare my name shall the Sunne of righteousnesse arise which Zacharie applyeth to the first comming of Christ Luk. 1. 78. whereby the day spring from an high hath visited vs It shall be a day of health and saluation vnto the faithfull but a day of terror to the wicked and vnbeleeuers as Iohn Baptist saith Mat. 3. 12. which hath his fanne in his hand and will make cleane his floore and gather his wheate into his garner but will burne vp the chaffe with vnquencheable sire 3. And by the shutting of heauen is by an allegorie signified the efficacie of the preaching of the Gospel in opening the heauens to the faithfull and shutting vp the same to all vnbeleeuers as our Sauiour faith to Peter Matth. 16. 19. whatsoeuer thou shalt bind in earth shall be bound in heauen and whatsoeuer thou shalt loose in earth shall be loosed in heauen Secondly concerning these witnesses there is great difference and varietie of opinion 1. both for the number of them 2. and who they shall be 3. and when they shall preach for the first the common opinion is that they shall be but two yet Lactantius affirmeth that there shall be onely one Prophet lib. 7. c. 17. Some thinke there shall be three Henoch Elias and Iohn the Euangelist and this is one of their reasons because as in the world there haue beene 3. lawes in force the lawe of nature the lawe of Moses the lawe of grace so it is requisite there should be 3. witnesses that liued vnder these three lawes Henoch Elias and Iohn Hyppolit oration de consum secul Aâ—br Catharin in Genes 2. As great diuersitie there is of opinion who these witnesses should be Elias is agreed vpon by the most to be one but it is doubted who should be the other Victorinus in Apocal. 11. thinketh that Ieremie the Prophet shall be the other witnesse because the Lord saith Ierem 1. 5. I haue ordained thee a Prophet vnto the nations but then Ieremias onely prophesied to the Hebrewes to fulfill therefore that saying he shall come in the ende of the world to prophesie vnto the nations But Pererius well answeareth vnto this reason that Ieremie is said to prophesie vnto the nations because he fortelleth the destruction in his prophesie of diuerse nations the Aegyptians Moabites Ammonites Philistims with others Areta vpon the Apocalypse thinketh that Iohn the euangelist shall be one of the witnesses whom they suppose yet to be kept aliue in Paradise with Henoch and Elias because it is said Apocal. 10. 11. thou must prophesie againe among the people and nations and tongues and to many Kings which was not done in Iohns life time and therefore he thinketh he shall come in the ende of the world to prophesie vnto nations But the meaning of this place is that Iohn should prophesie vnto nations in the rest of the visions of this booke and nowe though Iohn be dead his Reuelation prophesieth still Pererius also vnderstandeth it of the Gospel which Iohn did write after his returne from the Isle Pathmos whereby he prophesieth vnto nations But it is certaine that Iohn is not yet aliue in the flesh as Eusebius prooueth by the testimonie of Polycrates who was the Apostles disciple lib. 3. Ecclesi histor c. 25. Lyranus thinketh that the two witnesses spoken of Apocal. 11. were Sylverius the Pope and Menna that resisted the Eutychiane heresie Ioachimus Abbas and Gagnaeus vpon the Apocalypse c. 11. doe thinke that Moses shall be one of these witnesses that like as he was raised to life to be a witnesse of Christs first comming when he was transfigured in the mount so he shall be raised to be a witnesse of his second comming And this is brought as a probabilitie thereof because these witnesses are said to haue power ouer waters to turne them into blood Apocal. 11. 6. which thing Moses had done before But 1. it followeth not because Moses was seene in the mount talking with Christ that therefore he shall come againe before his second comming for by the same reason it may be inferred that his three disciples also which went vp to the mount and sawe him transfigured should also be witnesses of his second comming be sent againe into the world to preach Sure it is that both the Prophets and Apostles shall accompanie Christ in his second comming and by the doctrine which they preached iudge and condemne the world Matth. 19. 28. But neither
meant in deed 11. I preferre here therefore the interpretation of Chrysostome in the place before alleadged that Moses and Paul tanto Dei amore flagrabant c. did burne with such loue and zeale to the glorie of God that in respect thereof Deo ipso frui pro nihilo reputarunt they made no account of the fruition of God himselfe hoc erat eorum propositum ne Deus ab ipsis summe dilectus irrideretur ab impijs this was the purpose and scope of their desire least God whome they dearely loued should haue beene laughed to scorne and derided of the wicked which Moses feared would haue beene if the Lord should at this time haue destroied his people as Moses had declared before in his praier Exod. 32. 12. Wherefore shall the Egyptians speake and say He hath brought them out miraculously to slay them in the mountaines These holy men preferred the glorie of God before their owne saluation 6. Controv. That the soules of the faithfull departed doe not sleepe vntill the resurrection but presently enioy the sight of God Bellarmine falsly ascribeth this opinion vnto Luther and Calvin and vnto the reformed Churches that the soules of them which depart hence in the Lord doe not enioy the presence and sight of God vntill the generall resurrection Tom. 1. contr 7. l. 1. c. de canon sanct But 1. Bellarmine is much deceiued for they hold no such thing it was the opinion of one of the Popes Iohn 22. which is thus reported by Hadrian the 6. an other of their Popes in 4. sententiar de sacram confirm artic 3. Ioannes 22. publice docuit c. Iohn the 22. did publikely teach and commanded also to hold quod animae purgatae ante sinale iudicium non habent stolam quae est clara facialis visio Dei that the soules beeing purged receiue not their stoale or garment before the finall iudgement which is the cleare vision of God face to face c. 2. This his error might seeme to be grounded out of this text they that sleepe in the dust shall awake but this is euidently spoken of their bodies which are laid in the graue and dust of the earth which are said to sleepe because their bodies doe but rest there for a time they shall be raised againe But that the soules of the beleeuing doe presently passe out of their bodies vnto heauen is manifest by the answer of our Sauiour vnto the theefe This day shalt thou be with me in Paradise out of which place Gerson Chauncelour of the Vniuersitie of Paris in an oration before the states of France inferreth Latronem c. beatificatum suisse in Paradiso in ipsa hora mortis that the theefe though he had not fulfilled his penance was made blessed in the very houre of his death Gaguin histor Francor lib. 8. 3. The truth then is this that the soules of the faithfull departed are presently taken vp vnto rest but yet their glorie shall be more full and absolute when the bodies together with soules shall be glorified in the resurrection as S. Peter faith 1. epist. 5. 4. When the chiefe shepheard shall appeare ye shall receiue an incorruptible crowne of glorie So the Angels that fell are said to be kept in chaines of darknes vnto damnation 2. Pet. 2. 4. they are alreadie damned but yet they shall haue a further consummation of iudgement at the last day Likewise the wicked are said to goe into euerlasting fire in the day of iudgement Matth. 25. 46. and yet presently after death their soules goe vnto the place of torment Luk. 16. 23. 7. Controv. That all men shall rise againe and not onely the faithfull neither shall they die againe Two errors of the Iewes are here conuinced 1. they hold that the resurrection shall be onely of the righteous but the wicked they thinke shall abide in death for euer But the Angel saith that of these which awake out of the dust some shall awake to shame the wicked then shall rise againe 2. The Iewes hold with the Chiliasts that the iust shall rise againe and shall liue a thousand yeares in the earth without any warre or trouble and afterward they shall die againe But here the Angel saith that some shall rise vnto euerlasting life they shall rise then neuer to die againe 8. Controv. That Christ died not in generall for all but for such onely as beleeue The Vbiquitaries which hold an omnipresence of Christs flesh in euerie place doe also hold that Christ died vniuersally for all men and that where the Scripture seemeth to speake otherwise naming many and not all as Matth. 26. 28. the blood of Christ was shed for many for remission of sinnes Rom. 5. 19. by the obedience of one many were made righteous In these and such like places many are vnderstood for all as here in Daniel many that sleepe in the dust of the earth shall awake Pap. Contra. 1. Why in this place of Daniel many are named not all diuerse reasons are before alleadged quest 9. 2. and though in this place many be taken for all yet it followeth not that euerie where it should so in this place it is so because it is warranted by other places of Scripture as Ioh. 5. 28. the houre shall come in the which all that are in the graues shall heare his voice But in the other places many cannot be all because the Scripture doth not warrant that sense that Christ intended the benefit of his death to all but onely to those which beleeue the holy and vndefiled Apocal. 14. 3. they sung a new song before the throne c. and no man could learne that song but the hundreth fowre and fourtie thousand which were bought from the earth by this place it is euident that all are not bought by Christs blood but onely a certaine number for whom it is ordained Christs death is indeede sufficient for all the world but is effectuall onely to those which doe beleeue in him see more of this question of the vniuersalitie of grace Synops. Centur. 4. err 23. 9. Controv. That the faithfull doe not iustifie other by way of merit or satisfaction but as ministers onely of saluation In what sense the faithfull seruants of God are saide to iustifie others as here the Angel faith to Daniel v. 3. is before sufficiently shewed qu. 12. But the Romanists by occasion of this and other such like places as namely that Coloss. 1. 24. where S. Paul thus faith I fulfill that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church whence the Rhemists inferre that the sufferings of Christs members are not onely satisfactorie for the sufferers but for others But this is a blasphemous assertion that the passions of any are meritorious or satisfactorie sauing onely of Christ. 1. The sufferings of Christs members are called his sufferings because Christ suffereth in his members 2. but their sufferings are to