church should be alway discerned by this marke and note 2. for euen idolatrous kingdomes as that of the Assyrians which is held to haue continued aboue a thousand yeares for diuturnitie may compare with any visible Church 8. Controv. That the dominion of the Pope is temporall rather then spirituall Whereas the Hebrewes to prooue the Romane Empire which they imagine to be the fourth and the kingdome of Christ to concurre together to auoid that the fift kingdome should not be Christs which was to destroy the other foure doe giue instance of the Bishop of Rome who receiued his authoritie and preheminence from Constantine and other Christian Emperiours and doth now crowne and confirme the Emperour Burgensis and Pererius concurâ—ing with him doe answer to auoide this obiection that the Pope non tam corporaliter quam spiritualiter totâ— orbe regnet doth raigne rather spiritually then corporally throughout the whole world as appeareth in his power of binding and loosing Contr. This answer is insufficient and vntrue 1. for the Popes dominion medleth more with temporall then spirituall things as in making warre in taking vpon him to depose and set vp kings and to dispose of their kingdomes 2. and though he challenge to himselfe the chiefe stroke in the censures of the Church as in suspending excommunicating he vseth them onely for the augmentation of his temporall dominion he intendeth not thereby mens saluation 3. So in effect though vnder an other colour the Pope exerciseth the Imperiall authoritie as beeing risen vp out of the ruines of the old Empire as it is saide in the Reuelation c. 13. 12. he did all that the first beast could doe before him 9. Controv. That Antichrist is alreadie come Bellarmine to auoid this vseth diuers euasions 1. he saith that before Antichrist should come there should be ten kings which should diuide the Romane Empire among them Contr. This appeareth to be false out of the text 1. these ten kings must beare rule ouer the Saints before the comming of the Messiah and the erection of the fift kingdome v. 25. they shall consume the Saints 2. their kingdome must be destroied before Christ come v. 11. 3. after the destruction of them the kingdome of Christ must be set vp thorough the world which was by the preaching of the Gospel but this is done alreadie 2. He saith that the little horne is Antichrist which should come before the ende of the world Contr. This also is confuted by the same reasons 1. this horne is one of the ten kings which should beare rule ouer the Saints v. 25. which then were vnderstood to be the Iewes the people of God 2. this horne must be destroied before the kingdome of Christ be erected v. 11. 3. this horne was Antiochus Epiphanes as is before shewed who prefigured and shadowed forth Antichrist 3. He saith that this little horne shall arise from the nation of the Iewes Contr. It ariseth among the other hornes which were interpreted to be kings of the fourth beast and Monarchie therefore not from the Iewes 4. He addeth that by fraud and deceit he shall obtaine the kingdome of the Iewes Cont. But the text sheweth v. 21. that he shall make warre against the Saints he shall then ouercome them by force rather then fraud 5. Further he saith that this little horne which he taketh for Antichrist shall ouercome three kings of Lybia Egypt Aethiopia Contr. It is euident in the text v. 8. that the three kings which shall be subdued shall be out of one and the same kingdome v. 22. 24. the tenne hornes out of this kingdome are tenne kings 6. Likewise he saith that this horne shall subdue also the other seuen after it hath ouercome the three Contra. But no such thing is affirmed in the text 2. neither can it be so seeing these tenne kings are to succeede one an other the tenth and the last could not rise vp at the same time with the other tenne 7. An other of Bellarmines positions is that this Antichrist should raigne but 3. yeares and an halfe v. 25. Contra. 1. This was literally and historically fulfilled in Antiochus Epiphanes as is before shewed 2. Antichrist which was to come into the world must rise immediatly after the dissolution of the Romane Empire which onely letted while it stood the manifesting and appearing of Antichrist 2. Thess. 2. 4. Therefore the Romane Empire beeing now long since dissolued Antichrist hath bin a good while manifested in the world 6. Morall obseruations 1. Observat. The bed must be kept vndefiled v. 1. There were visions in his head vpon his bed God vsed to reueale himselfe vnto his seruants vpon their bed as beeing the fittest place for heauenly meditation when the soule was sequestred from all worldly affaires Therefore must we take heede that the bed be not defiled with any vncleane pollutions as are the beds of adulterous fornicators and wanton persons we should with Dauid water our couch with teares there meditate vpon God not make it a place of wantonnes and vncleannes 2. Observ. The conscience must be carefully kept and watched ouer v. 10. And the bookes were opened These are the bookes of euery mans conscience which are Gods faithfull witnesses and records in man as the wise man saith The light of the Lord is the spirit or breath of man and searcheth all the bowels Prov. 20. 27. that is mans conscience is as the Lords lanterne whereby he searcheth our secrets let vs therefore take heede what we write in these bookes of our conscience for whether it be good or euill there it will appeare either to accuse or excuse vs. 3. Observ. The word of God and the ministers thereof to be resorted vnto for our instruction v. 16. As Daniel to vnderstand this dreame went to one of the Angels which stood by so now because we haue no such accesse vnto Angels we must haue recourse to the ministers of Gods word which are said to be Angels of the Churches Apoc. 1. 2. 3. So Christ sent Paul to Ananias for further direction Act. 9. and the Angel sent Cornelius to Peter Act. 10. 4. Observ. Of the terror of the day of iudgement v. 15. I Daniel was troubled in my spirit c. If Daniel was so perplexed seeing the manner of Christs iudgement but in vision how much more terrible shall be the iudgement it selfe then all things which are now hid and secret shall be brought to light like as packes and fardels of wares are not opened till they come vnto the faire or market then the things hid before are openly shewed so all secrets shall be reuealed in that day the terror of that day should perswade men to take heede what wares they lay vp in their heart and conscience for then all shall be disclosed CHAP. VIII 1. The Argument and Methode IN this Chapter is set forth 1. a vision of the Persian and Grecian Monarchie to v. 15. 2. the interpretation thereof thence to
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
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
of his friends and Lyranus saith vidit regem obstinatum in malicia ideo tacuit c. he saw the king setled and obstinate in his malice and therefore held his peace But Daniel had offended much if beeing present he should by his silence and connivence haue betraied these innocents as the wise man saith Prou. 24. 11. Wilt thou not preserue them that are lead to be slaine 2. Pererius thinketh that Daniel beeing a great Prophet might foresee that God would deliuer them out of this daunger by some great miracle that thereby the power and glorie of God might be set forth as our blessed Sauiour suffered Lazarus to die that he might get greater glorie by raising him vp againe out of his graue Contra. 1. Our blessed Sauiour and Daniel the master and the seruant are not well matched together Christ had all power and knowledge in himselfe so had not Daniel 2. he knew not of his deliuerance from the Lyons himselfe when he was cast into their denne for then it had beene no triall of his saith if he had bin sure to be deliuered much lesse is it like that he foresaw the miraculous deliuerance of these 3. Therefore Daniel is excused by his absence and ignorance he neither was present and so consequently was ignorant of all that now happened beeing done speedily and in hast see before qu. 4. 18. Quest. Of Nabuchadnezzers speech vnto those three brought before him 1. The equitie of the king herein deserueth commendation that would not presently giue sentence against these persons till he had heard their defense as it was the commendable custome of the Romanes not to deliuer any vnto death before he that was accused had place to defend himselfe Act. 25. 16. Bulling 2. But herein appeareth the wilfull blindnes of the king that beeing seduced to set vp such an abominable idol he proceedeth to maintaine it with crueltie Pellican 3. He doth first seeke to win them by gentle speech as though he could not beleeue it to be true that they had done this thing or if they did it was of some ouersight rather then of purpose which he was content to pardon if now they would worship the image but beside these faire speeches he addeth also threatning Bulling 4. He peremptorily enioyneth obedience to his decree not suffering it to be disputed or called into question whether it were iust or lawfull but it was his will so to be Calv. 5. And at the last he endeth with blasphemie extenuating the power of that great God whome before he had acknowledged to be the God of gods c. 2. 47. so Rabsakeh said to Hezekiah that the Lord could not deliuer Ierusalem out of his hand 2. king 18. 35. 19. Quest. Of the religious and resolute answer of these three conuented before the king They answer with godly resolution and courage to euery part of the kings speech 1. Whereas the king first insinuateth himselfe as though he did not beleeue that they would doe such a thing and thereby suggesteth vnto them that they should be better aduised which kind of humane and fauourable questioning Suetonius noteth to haue bin much vsed by Augustus who in examining those which were guiltie would seeme as though he beleeued not any such thing to be done by them to this vncertentie in the kings demaund they answer resolutely that they needed no consultation in that matter they had their answer readie and were determined both what to say and doe to answer and suffer We are not carefull to answer thee in this matter 2. To the kings blasphemie that there was no God to deliuer them out of his hand they replie that their God whome they serued was able to deliuer them out of his hand 3. Touching the kings threatning of the fierie fornace they answer in effect that it did not mooue them they feared it not though their God for some causes knowne to himselfe should leaue them in his hands yet they would not worship the image 4. And as the king would admit no discussing of his decree but would haue it absolutely obeied so they could not be remooued from their religion neither desired to haue the same discussed or sifted they would by no meanes consent to worship the image 20. Quest. Why the Lord doth not alwaies deliuer his out of temporall daungers v. 18. But if not These valiant seruants of God were certen of Gods fauour that he would assist them with his spirit to suffer for his glorie but they could not certainly promise themselues temporall deliuerance wherein the Lord alwaies sheweth not his power for these reasons 1. If the Lord should continually by some miraculous deliuerance ridde his children out of danger then would not the miracle be so great and so neither Gods glorie nor power therein so much magnified nor men thereat so much mooued Perer. 2. God suffereth his children to fall into temporall daungers for the triall and probation of their faith and patience 3. Thereby also God doth chastice his seruants to bring them to more effectuall repentance Papp 4. And the Lord permitteth his children to be temporally tried inuisibiliter eos ad gloriam transferendo to bring them inuisibly vnto euerlasting glorie Lyran. ex Augustin 21. Quest. Why they are so resolute not to worship the golden image 1. The godly Hebrewes were not ignorant how often they were charged by Moses and the Prophets not to bow vnto or worship images as Exod. 20. in the second commandement Deut. c. 4. and c. 27. Isa. 44. and Ierem. 10. and in many places beside that no one thing in Scripture is more straightly giuen them in charge 2. They had the example of the godly Patriarkes and kings and other holy men who had a perfect detestation of idols as Iaacob burned all the images in his house vnder an oak Gen. 35. Hezekiah pulled down the brasen serpent when they began to abuse it to idolatrie 3. Yea in the most corrupt times after their returne out of the captiuitie the Iewes abhorred images for when Pilatus and Petronius the presidents of Iewrie had secretly brought the images of Tiberius and Caligula into the citie to be worshipped of the Iewes they manfully resisted offering their necks and liues rather then they would contrarie to their law worship any images Ioseph lib. 18. antiquit c. 4. 10. who further writeth l. 2. cont Appia that when Alexander the great would haue repaired the Temple and sepulchre of Bel the Chaldeans god at Babylon and therein vsed the helpe of the Iewes they vtterly refused 4. Therefore that is a most malitious lie reported by Appollonius Appian the Grammarian and Cornelius Tacitus that the Iewes in the inwards of the Temple kept an asses head of gold which they worshipped ex Perer. 22. Quest. Whether the Prince is by fire and sword to roote out them which are of contrarie religion v. 19. Nabuchadnezzer commanded these three holy men to be cast into the fierie ouen wherein he
death and a willing resolution to suffer it all these three here concurred the cause was for the maintenance of Gods glorie the danger of death was present and without Gods miraculous deliuerance ineuitable and their resolution was constant to die This testimonie Cyprian giueth of these martyrs and of Daniel who escaped the lyons In confessoribus Christi dilata martyria non meritum confessionis minuunt sed magnalia diuinae protectionis ostendunt c. in the confessors of Christ the deferring of their martyrdome doth not diminish the worthinesse of their confession but setteth forth the greatnesse of the diuine protection c. 2. So as Thomas distinguisheth them there are three kinde of Martyrs 1. they which are so onely in feruent desire 2. such as are in the present perill of death which they cannot escape without the miraculous deliuerance of God 3. they which are offred vnto death and doe suffer it 3. Bernard also maketh three kinds of martyrdome some are voluntate martyres non opere martyrs in will and not in act as Iohn the Apostle some opere non voluntate in act though not in the will and purpose as those innocents which were put to death for Christ some are both opere voluntate martyrs both in will and worke as the holy Apostles all saue Iohn Quest. 32. Whether all those are to be held Martyrs which die constantly and couragiously 1. They which shewe a kind of fortitude and courage in enduring of torments their cause beeing not good are not held to be martyrs as the Anabaptistes shewe themselues verie resolute in suffering for their wicked heresie and sect Balthasar Gerardus the Burgundian which slewe the prince of Orenge Ann. 1584. the 30. of Iune endured very grieuous torments but it was pertinacie in him rather then patience a stupiditie of sense not a soliditie of faith a wretchlesse desperation not a confident resolution Augustine saith well ibierat Christus vbi latrones similis causa sed dissimilis poena Christ was in the same place where the theeues were the cause was like but the punishment vnlike therefore S. Peter discerning the cause wheresore one should suffer saith let none of you suffer as a murtherer or as a thiefe c. 1. Pet. 4. 15. 2. They which haue a good cause may faile also in the manner as if they doe procure their owne death and lay violent hands vpon themselues when any are vrged mala facere vel mala pati to doe euill or to suffer euill they must rather choose to suffer euill and to yeeld themselues into the hands of their enemies as those three men did but they which kill themselues are now doers of euill and not sufferers the deuill tempted Christ to cast himselfe downe from the pinacle but he resisted him all such motions then tending to voluntarie death are diabolicall Augustine hereof thus writeth When Iob was striken with botches from the head to the foote vtique hoc vestrum compendium habuit in promptu c. he might haue vsed this compendious way if he would c. Quest. 33. VVhy it pleaseth not God alwaies to deliuer his seruants out of danger as he did these and at this time Rupertus mooueth the like question why the Lord did not as well defend his Temple from the fire as the bodies of his seruants here 1. If God should doe so ordinarily then the miracle should not seeme so great not the power and glorie of God so much thereby aduanced 2. It is in God hand and in his choice whether to deliuer his Saints from temporall daunger or to translate them to immortalitie he best knoweth what is fit for euery one 3. God doth send temporall deliuerance to such instruments as he purposeth still to vse in his seruice as these three were deliuered because they were speciall meanes to set forth Gods glorie among the Chaldeans but when any hath finished their course and accomplished that seruice for the which they were sent then the Lord thinketh best to receiue them into his kingdome as Peter was deliuered out of prison by the Angel Act. 12. because the Lord was yet to vse him in his seruice but afterward when he had finished his course the Lord suffered the persecutors to depriue him of his temporall life Polan 4. Further it must be here considered that there are two kinds of deliuering the seruants of God there is occulta liberatio manifesta a secret deliuerance and a manifest the secret deliuerance concerneth their soules whom the Lord translateth to glorie wherein the Lord sheweth two great workes both in giuing them strength by their patience to tryumph ouer the crueltie of their persecutors and in bringing them vnto glorie And the Lords power is no lesse seene intheir patience then if he had temporally deliuered them as Rupertus speaking of the holy Martyrdome of Laurentius who was broyled vpon a gridyron saith gloriosius in eo triumphauit quam si excussisset carbones the Lord did more gloriously tryumph in him then if he had put out the coales The other kind of deliuerance is notorious and manifest which is seene in the safetie of their bodies as these three were now deliuered out of the fire which kind of deliuerance God sometime sendeth for the confirmation of his Saints and for the confusion of the wicked Polan Quest. 34. vers 25. In what sense the king saith that the fourth was like the sonne of God 1. Some thinke that the king imagined that the fourth was like the sonne of God that is was one of the inferiour or second sort of gods for the Gentiles thought that the gods begat children of women as Iupiter had Hercules and Apollo and these were called semidei halfe gods this opinion is mentioned by Dyonis Carthusian and so Osiander saith that the king thought that the gods had sent quendam ex minoribus dijs some one of the lesse or inferiour gods But this sperstitious and impious conceit of their halfe gods was afterward taken vp by the Greekes it was not at this time currant among the Babylonians whose chiefe God Bel was and next to him they adored and worshipped the Sunne and the starres 2. Some doe indeede take this to be vnderstood of an Angel as Hierome Angeli filij Dei nuncupantur the Angels are called the sonnes of God as Iob 1. 6. and psal 89. 7. so also Calv. Perer. Polan and their reason is because the king afterward saith that God had sent his Angel v. 28. But 1. it is not vnvsuall in Scripture for the sonne of God to be called an Angel as Malach. 3. 1. the Angel of the couenant 2. and though this phrase be vsed in Scripture to call the Angels the sonnes of God yet it may be doubted whether the Gentiles vsed so to speake 3. And though the king might take him to be an Angel yet the question is whether he were an Angel or indeede the
hope of the kings fauour and of great rewards entised nor yet by feare of punishment terrified from their profession Nay they would not so much as admit of any deliberation in so euident a matter As Cyprian when he was required to take some time to pause and consider with himselfe what he would doe vttered that worthie saying In re tam certa nulla deliberatio in a matter so certen there neede no further deliberation So these here answer that they tooke no care how to answer the king according to that saying of our blessed Sauiour Mark 13. 11. When they lead you and deliuer you vp take ye no thought afore neither premeditate what ye shall say but whatsoeuer is giuen vnto you at the same time that speake c. 5. Doct. Of the difference of temporall and eternall promises v. 18. But if not be it knowne vnto thee c. Although God should not deliuer them out of this temporall daunger yet they would not leaue their profession for they knew that God beeing able to deliuer them yet he might not shew his power at this time for some causes best knowne vnto himselfe There is a double kind of deliuerance one from euerlasting death which we are absolutely sure of without any condition there is a deliuerance from temporall daunger which we are assured ordinarily no otherwise of then it pleaseth God and as he seeth it may stand best with his glorie and our good In such temporall cases the Apostle teacheth alwaies to presuppose this condition If the Lord will 6. Doct. Obedience is not to be giuen vnto Magistrates in all things v. 22. The flame slew those men c. Because these tormentors and executioners did yeild obedience vnto the king in a wicked and vniust thing they are worthily punished God commandeth obedience vnto princes but not against himselfe so after this manner the two captaines with their fifties whome the king sent to take Elias were destroied with fire from heauen Our Sauiour saith in the Gospel that if the blind lead the blinde they shall both fall into the ditch both of them not onely the captaine and ring-leader but he also that is seduced and misled Bulling 7. Doct. Of the certentie of the resurrection v. 27. Not an haire of their head was burnt c. Tertullian collecteth from hence that if God by his power preserued euen the garments of these men and the haire of their heads from the fire much more able is he to preserue the bodies of his Saints from euerlasting and finall corruption and to raise them vp at the last day hence then he concludeth Dominum potentiorem omni corporum lege c. that God is of power and might beyond the law of corruptible bodies And in that one haire of theirs was not burnt here is verified that saying of our blessed Sauiour Matth. 10. 30. All the haires of your head are numbred c. 8. Doct. The maintenance of true religion belongeth vnto the ciuill Magistrate v. 29. Therefore I make a decree Nebuchadnezzer here maketh a seuere law against those which should blaspheme the true God whome these three worshipped whereupon Augustine inferreth well that it belongeth vnto the Magistrate to be conseruators and preseruers of true religion poenam capitalem constituit in eos qui Deum illorum invenumblasphemarent c. he appointeth a capitall punishment against them which did blaspheme the God of those young men c. The Apostle saith that the Magistrate is the minister of God to take vengeance on him that doth euill Rom. 13. 4. Therefore heretikes and blasphemers who are euill doers are to be censured and punished by ciuill lawes as well as other malefactors 5. Places of controversie 1. Controv. That an image vsed for any religious vse and an idol are all one v. 1. Nabuchadnezzer made an image of gold The word is tzelem which the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and image so also Pagnin Montan. Iun. and yet it was a plaine idol Here then appeareth the vanitie of that curious and friuolous distinction of the Romanists betweene an image and an Idol as though an image should be onely the true similitude of a thing an idol the representation of a thing which is not as were the idols of the heathen for this great idol represented no speciall person it was erected for the honour of their gods yet is it called an image see more of this question Synops. Cent. 2. err 42. 2. Controv. Against the adoration of Images 1. Hierome vpon this example of these young men that refused to fall downe before Nabuchadnezzers image thus inferreth Cultores Dei statuas adorare non debent c. the worshippers of God must not worship images therefore they which worship the images of Emperours doe that quod tres pâ—eri facere noluerunt which these three children would not doe Pererius here answereth that Hierome speaketh against the worshipping of the Emperours images not of Saints and of giuing diuine adoration vnto them after the manner of the Gentiles Contra. 1. If it be vnlawfull to adore the images of men liuing much more of them that are dead A liuing dogge is better then a dead lyon Eccles. 9. 4. 2. Hierome speaketh not of adoring images as gods but simply of adoring them for the Gentiles did not hold their images to be their very gods but onely representations of them and therefore in the same place Hierome noteth these as two distinct things Deos coli imagines adorari quod vtrunque servis Dei non conuenit for the gods to be worshipped and the images to be adored both of which doe not beseeme the seruants of God 2. Lactantius vrgeth these reasons against idolatrie 1. Imago hominis tum videtur necessaria cum procul abest c. the image of a man is then thought to be necessarie when he is absent and farre off but then it is superfluous when he is present and at hand But the Spirit of God beeing euery where dispersed can neuer be absent therefore an image of God is alwaies superfluous lib. 2. Institut c. 2. 2. Images are but the portraitures and pictures of men now it is inconuenient vt simulachruÌ„ hominis à simulachro Dei homine adoretur that the image of a man should be worshipped of man who is the image of God l. 2. instit c. 18. 3. Worshippers of Images doe offend in these 3. things 1. in worshipping that which is not God for the images and idols which they worship are not gods so Ierem. c. 2. chargeth the Israelites because they digged vnto them pits which could hold no water 2. They offend quando colitur Deus sed non solus when God is worshipped but not onely as the Israelites in Elias time serued God and Baal together which he calleth an halting betweene two opinions 1. king 18. 3. Though they intend Gods worship onely yet they sinne in worshipping him after an other
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