their conscience in religion and they call that heresie which is the truth and pietie And then when they obey not their wicked and impious decrees they accuse them as rebells to the Prince Thus are the seruants of God handled in Italy and Spaine so that there Omnia cum liceant non licet esse pium when all things else are lawfull it is not lawfull to be godly Polan 7. Controv. Of the vniust proceeding of the Romanists in their cruell inquisition condemning the Protestants their cause not beeing heard v. 16. As Daniel was presently brought and cast into the lyons denne it was sufficient to accuse him he hath no libertie giuen him to answer for himselfe Thus both vnder the Pagan Emperours of Rome were the Christians proceeded against beeing not suffred to come to their answer as appeareth in the Apologie of Iustinus and Athenagoras And this course the Spanish Inquisitors take in their cruell inquisitions against the Protestants to this day condemning them in corners and neuer bringing them to publike answer Polan 8. Controv. Of the practizing of Popes against Princes v. 21. O king liue for euer Daniel here prayeth for the life and prosperitie of the king who had vniustly persecuted him and commaunded him to be cast into the lyons denne And S. Paul exhorteth that supplications should be made for Kings who then were heathen and persecutors 1. Tim. 2. 2. So the Christians vsed to pray for the heathen Emperours wishing vnto them vitam prolixam imperium securum domum tutam exercitus fortes Setum fidelem a long life a quiet Empire a safe house strong armies a faithfull Senate a good people c. Tertull. in Apologet. c. 30. Contrarie hereto hath beene and yet is the practise of the Popes of Rome they pray not for Princes but rather seeke to make a prey of them They excommunicate princes such as fauour not their superstition and stirre vp their subiects to rebellion against them Gregor 2. and 3. Leo. 3. did excommunicate the Emperors Gregor 7. waged battell against Henrie the 4. he hired one to haue brained him with a stone in the Church but that the mischeife was preuented the beame beeing broken and the stone falling downe which drewe â—he murtherer to the ground after it Clemens the 5. practised to haue poisoned Henrie of Lucelburg the Emperour in a consecrated hoast Paschalis the 2. set Henrie the 5. against Henrie the 4. his father Adrianus stirred vp the Lombards against Frederike Barbarossa the Emperour and betraied him to the Sultane of Egypt Such were the practises of late also of that bloodie Sea against our late renowned Soueraigne as in the conspiracie of Ballard with his confederates and of Parrie incited by the counsell and gifts of the Cardinall of Coinie to muâ—ther our worthie Queene Elizabeth Polan And now since his maiestie came vnto the crowne first treacherous Watson with his adherents attempted against the kings Royall person and since that miscreant crue Catesbie Percie Digbe with their mates enterprised that monstrous attempt by gunpowder to haue blowen vp the parliament house and so at once to haue made hauocke of King Queene Prince nobles and the chiefe of the commons 9. Controv. Whether one is iust before God by an inherent iustice v. 22. My iustice was found out before him It followeth not hereupon because in this particular act Daniel was innocent before God that therefore by any righteousnesse in vs we are iustified before God the iustice whereby we are iustified with God is the righteousnesse of Christ imputed vnto vs by faith and is not inherent in vs as the Apostle saith that I may be found in him not hauing mine owne righteousnesse which is of the law but that which is through faith in Christ Philip. 3. 10. Beside this iustice which is vnto eternall life which is not inherent but imputed there is iustitia temporaria a temporarie iustice or righteousnesse which is our innocencie and holinesse which is called our Sanctification and this is inherent in vs the first is called iustitia personae the righteousnesse of the person which is iustified by faith in Christ the other is iustitia causae the righteousnesse of our cause See more of this question of inherent iustice Synops. Centur. err 56. 10. Controv. Whether Daniels innocencie were the meritorious cause of his deliuerance According to the reading of the vulgar Latine because my righteousnesse is found out before him hence this collection is made by the Romanists that Daniels innocencie was the cause of his deliuerance Contra. 1. The word is not well translated quia or quoniam because but rather propterea therefore as Iun. and Polan for so the words col kebel di may be translated and then the meaning is that this deliuerance of Daniel was onely a testimonie of his innocencie and to shewe the goodnesse of his cause 2. But if it be translated quia because it is not alwayes taken as a causall but as an illatiue particle a word onely of inference and consequence as cap. 2. 43. whereas thou sawest yron mixed with clay there the verie same words are vsed yet is it not there taken as a causall for the kings vision and dreame was no cause of the things to come which were reuealed vnto him so Psal. 25. 11. Dauid saith be mercifull vnto mine iniquitie for it is great the greatnesse of his sinne was not the cause of forgiuenesse this coniunction therefore alwaies sheweth not the cause 3. There is great difference betweene these two for ones innocencie to be found before God and for the same innocencie to merit for to merit is required that a man should doe some worke dignum compensatione worthie of compensation but innocencie is not mans worke it is Gods worke in man for if the innocencie and godnesse of the cause should deserue a temporal deliuerance then God should haue dealt vniustly with many martyrs which haue not beene temporally deliuered Polan 4. The cause then of Daniels deliuerance was indeede the faith of Daniel as it followeth v. 13. there was no hurt found vpon him because he beleeued in his God And so the Apostle testifieth Heb. 11. that Daniel by faith stopped the mouthes of lyons ex hac vera fide sequitur innocentia vitae and out of this faith proceeded his innocencie as a fruite thereof Osiand for otherwise without his faith though this cause had beene neuer so good it should not haue beene accepted 5. Here also we must distinguish betweene eternall deliuerance and temporall God deliuereth vs from euerlasting death not for any respect of any righteousnesse in vs but freely of his owne grace he respecteth vs in Christ but in particular deliuerances Deus potest respicere vniuscuiusque iustitiam God may respect euerie ones righteousnes not as it is theirs but as it is wrought in the by his spirit Cal. So then as Melancthon saith here are three things to be considered saith whereby we are acceptable vnto
the guilt vnto condemnation and in making expiation for the fault and offence it selfe Quest. 23. v. 24. How the Messiah brought euerlasting righteousnesse 1. Some by this euerlasting iustice vnderstand Christ himselfe Vatab. who is said to be our iustice fiue wayes 1. exemplariter because his iustice and righteousnesse is set before vs to imitate and follow 2. satisfactorie because he hath satisfied the wrath of God by his righteousnesse for our sinnes 3. meritorie he hath by his righteousnes merited for vs eternall life 4. efficienter he is the efficient cause of our iustice and righteousnes 5. finaliter because this is the ende of our holinesse and righteousnesse to be made like and conformable to the image of the sonne as the Apostle speaketh Rom. 8. 29. Perer. But here is vnderstood not that righteousnesse which Christ hath in himselfe but that which is communicated vnto vs for here are two benefits rehearsed which should come by the Messiah the first is the taking away of sinne which is before expressed the other the bringing and giuing of righteousnesse 2. Some by iustice vnderstand the preaching of righteousnesse by the gospel as Lyranus as it is taken Isay. 45. 23. the word is gone out of my mouth in righteousnesse Pintus But the preaching of the gospell shall not be euerlasting for in the next world there shall be no neede of preaching the Saints shall enioy the presence and sight of the lambe who shall be their light 3. Some by iustice interpret the actiue iustice which God exercised vpon the crosse in not sparing his sonne but giuing him for the redemption of the world Hug. Card. But the verie phrase to bring in euerlasting righteousnesse sheweth that such a iustice is here meant not which was shewed vpon Christ but was communnicated to his members 4. Wherefore by iustice here is vnderstood nothing els but our iustification whereby the iustice of Christ is imputed vnto vs freely and made ours by faith Bulling and in this sense is the word iustice or righteousnesse taken Iames. 2. 23. Abraham beleeued God and it was imputed to him for iustice or righteousnesse Pintus 5. But we must take heede here of that Popish conceit of inherent iustice as Pererius here vnderstandeth that iustice quae in homine inest à Deo effecta which is in â—â—an wrought by God c. for this iustice which is wrought in man by faith is nothing else but our sanctification which is imperfect and therefore it is not that euerlasting iustice which is the iustice of Christ imputed vnto vs by faith Quest. 24. Why it is called euerlasting righteousnesse 1. The iustice or righteousnesse of faith in Christ is called euerlasting in respect of the iustice of the lawe non euanescet sicut iustitia legis it shall not vanish away as the iustice of the law Osiand which was a temporarie iustice consisting in the obseruation of legall rites and ceremonies which were not to continue Perer. such was the righteousnesse of Zacharie and Elizabeth which are called iust because they walked in all the commandements and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutions and ordinances of the lawe Luk. 1. 6. so also the gloss it is called eternall iustice quae legis iustitiam vincat which should exceede the iustice of the lawe 2. This iustice of faith is euerlasting because it is omnium temporum for all times all that euer liued in the world were iustified by the iustice of faith in Christ Bulling 3. And is eternall quia inchoatur in via in patria perficitur it is begunne here as in the way and shall be perfited in our countrey Pintus 4. But it is rather so called in respect of the euerlasting force and vertue of this iustice which shall neuer be extinguished but shall make vs accepted of God for euer Polan as the Prophet Isay saith c. 45. 17. Israel shall be saned in the Lord with an euerlasting saluation ye shall not be ashawed nor confounded world without ende Here followe certaine questions of the iustice of Christ in what manner wherein and in what measure it is applyed Quest. 25. Whether as Christs satisfaction for the punishment of sinne is imputed to vs by faith so likewise his innocencie It must of necessitie followe if that Christ hath obtayned and purchased for vs a perfect and absolute redemption that he hath discharged our whole debt not onely in satisfying for the punishment of the lawe but in imputing also vnto vs his innocencie and obedience as may appeare by these reasons 1. Christ is of greater power to communicate vnto vs his innocencie then Adam was to deriue vnto vs the guilt of his sinne and disobedience then as by Adam sinne was propagated and death came in by sinne Rom. 5. 12. so it is necessarie that we should receiue from Christ not onely exemption from death by his death but be cloathed also with his righteousnesse 2. We cannot stand in iudgement before God vnlesse we be endued with perfect iustice now perfect iustice is that whereby the commandements of God are exactly fulfilled which was performed not onely by that one act of Christs death but by the perfect innocencie and holinesse of his whole life therefore the whole obedience of Christ must be imputed and communicated vnto vs. 3. Christ discharged our whole debt Now we are debters not onely in respect of the punishment of the lawe which by our disobedience we haue deserued but the lawe exacteth also of vs perfect obedience and integritie from sinne in both these respects then we haue neede of Christ. 4. The Apostle saith directly Rom. 10. 4. that Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth that is by faith the righteousnes of Christ in fulfilling the lawe is imputed vnto vs in as full and ample manner as if we had fulfilled the lawe our selues 5. If Christ hath not fulfilled the lawe for vs it would followe that the law remaineth still to be fulfilled by vs which is impossible The contrarie obiections answered Obiect 1. The righteousnesse of faith and the righteousnesse and fulfilling of the lawe are two diuerse things the righteousnesse which we receiue by Christ is by faith therefore not the fulfâ—â—â—ng of the lawe Answ. The righteousnes of the lawe by works and of the gospel by faith are not two diuerse righteousnes for they differ neither in matter as both requiring that obedience which is to be performed vnto God not in forme for the lawe of God is the rule of righteousnes in both they differ in the efficient and worker the legal righteousnes must be performed by man himselfe the Euangelical by Christ in our name and in the ende for the ende of the legal righteousnes is the glorie of man if he could keepe it by his owne strength the ende of the Euangelical iustice is the glorie of God in the setting forth of his mercie So then one and the same righteousnes is both of
God and so it is said here that Daniel beleeued in his God inchoata obedientia our inchoate obedience which is accepted with God because we are iustified by faith our righteousnes whereby we are iust before men both these are also here expressed in Daniel my iustice was found out before God and vnto thee O king haue I done no hurt To conclude then this point a mans particular iustice innocencie is rather an antecedent of his deliuerance then a cause And in some sort it may be said to be a cause also yet not of it selfe but as it concurreth with faith for the which the Lord respecteth vs and our obedience though imperfect in Christ Iun. in comment 11. Controv. That a generall faith called fides implicita an implied faith is not sufficient v. 23. Because he beleeued in God not as the Latine hath he beleeued God for in the text there is the preposition beth And hereby is signified not a generall apprehension onely that God was true of his promises and that he was the onely true God creator of heauen and earth as the Romanists doe affirme faith to be nothing else but generally to beleeue what soeuer is contained in the word of God to be true Bellar. lib. 1. de iustifi c. 4. But Daniel here so beleeued in God that he committed himselfe with firme trust and assurance vnto him in eius gratiam recubuit he relyed wholly vpon his grace Calvin And so the Apostle describeth faith Heb. 11. 6. He that commeth vnto God must beleeue that God is and that he is a rewarder of them that seeke him this faith onely apprehendeth not God in generall that he is but is ioyned with a particular assurance that he will reward his faithfull seruants and bring them vnto life And so Pintus one of their owne writers very well resolueth vpon this place vt mea fert opinio credere hoc loco est actus fidei charitate formatae plenae fiducia in Deum as mine opinion is to beleeue in this place is an act of faith formed that is expressed by charitie full of trust and confidence in God 6. Morall obseruations 1. Observat. Of Gods prouidence that watcheth ouer his seruants Generally in this chapter in that God deliuered Daniel his faithfull seruant from the rage of the lyons we see how Gods fatherly care watcheth and awaketh towards his seruants so Noah was saued from the waters Lot from the flames of Sodome Ieremie in the destruction of Ierusalem We reade that when the citie of Syracusâ— was taken by M. Marcellus which 〈…〉 that great Mathematician had defended a good while by his art and skill of whom Marcellus gaue charge that he should be spared yet he was slaine by a souldier as he was drawing of his lines because he would not straitway followe him to their Generall saying he would dispatch that he had in hand first But God hath greater care of his and continually protecteth them Bulling 2. Observat. Of the monstrous sinne of enuie v. 4. They sought occasion against Daniel Enuious men are alwayes in excubijs they are set in their watch obseruing and marking other mens doings to see if they can finde any matter against them Polan 2. they are enuious at other mens vertue as here they cannot endure Daniels pietie and sinceritie like as the henne scraping in the dunghill contemneth a pearle and preferreth a barley curnell and as the Sunne beames are offensiue to those that are bleare eyed so is vertue a griefe to the enuious Pintus 3. The enuious person propriae vtilitati est addictus is addict to his owne profit neglecting the common good as here these men seeke to supplant Daniel who was so necessarie for the commonwealth 4. And beside enuie bringeth 〈◊〉 to 〈◊〉 most cruellâ— against Daniels life Calvin â— 5. The remedie against enuie is 〈…〉 our selues with innocenâ—ie and integritie as Daniel did that the 〈◊〉 find 〈…〉 S. Peter saith when they speake euill of vs as of euill doers they may be ashamed which blame our good conuersation in Christ 1. Pet. 3. 16. 3. Observ. We must not giue ouer our profession notwithstanding any danger obiected v. 10. Daniel though he knewe of this bloodie decree will not intermit calling vpon God so etiamsi centum mortes nobis occurrant though an hundred deaths be set before vs we should not fall away from the true worship of God Caluin as S. Pauls excellent resolution was Act. 2. 13. Iam readiâ— not onely to be bound but to die at Ierâ—salem for the name of the Lord Iesus 4. Observ. Of continuing in prayer v. 10. As Daniel prayed thrice a day so thereby we are taught to perseuere in prayer according to S. Pauls rule Rom. 12. 12. 1. Thess. 5. 17. for prayer is not auayleable vnlesse it be seruent Iam. 5. 16. and feruent it cannot be if we giue ouer and faint in our prayers and continue not 5. Observ. Of the terror of conscience v. 18. The king remained fasting The Kings conscience was perplexed for this iniustice shewed toward Daniel he careth neither for meate delight nor sleepe he had none in earth whom he needed to feare but his conscience accuseth him before the great Iudge that shall call euen kings to account As it is written of Theodoricus king of Italie after he had caused Bâ—etius and Symmachus to be vniustly beheaded how within a fewe dayes after a fishes head beeing brought before him he imagined he saw Symmachus head and thereupon was striken with horror of conscience and not long after died let vs then labour for a good conscience which is as a continuall feast And here shall be an ende of this first Booke which is as the first course and seruice in this feast Praised be God THE SECOND BOOKE OF THIS COMMENTARIE VPON THE DIVINE PROPHESIE OF DANIEL containing the second part thereof consisting of the Prophesies and visions set forth in the sixe last Chapters Wherein that mysticall and Propheticall vision of the seauentie weekes in the 9. Chapter is handled at large with the diuerse Expositions thereof and the approbation of the best Printed by CANTRELL LEGGE Printer to the Vniuersitie of Cambridge 1610 TO THE MOST EXCELLENT VERTVOVS AND Right noble Prince HENRIE by the grace of God Prince of Wales and heire apparant to the most famous Kingdomes of England Scotland and Ireland his gracious Lord. RIght Noble Prince it may seeme strange to some that I offer vnto your princely viewe in these your Highnesse young and flourishing yeares a Commentarie vpon the most difficult and obscure booke of the old Testament But I trust your Highnesse shall not thinke it vnseasonable to be acquainted with the mysteries of holy Scripture in this your princely youth As Iosias that godly king of Iudah at the sixteenth yeare of his age did set his heart to seeke the Lord and read vnto his people out of the booke of God So did Honorius
nor needed any such remedie therefore the lawe was not giuen vnto him 2. The law was not giuen to him to keepe who is the ende of the law but Christ is the ende of the law as the Apostle sheweth Rom. 10. 4. and the law is a schoolemaster to bring vs vnto Christ Gal. 3. 19. 3. Christ is aboue the law and Lord of the law euen as man therefore not vnder the law or subiect vnto it the first is euident where Christ saith the Sonne of man is Lord of the Sabbath which is a part of the law and as he is Lord of part of the law so of the whole 8. Obiect The Apostle saith Heb. 10. 19. By the blood of Iesus we may be bold to enter into the holy place S. Iohn saith 1. epist. 1. 7. The blood of Iesus doth purge vs from all sinne what neede then the imputation of the innocencie and obedience of Christ Ans. 1. Though the blood of Christ onely be named yet by a synecdoche part beeing taken for the whole other parts of his oblation are signified as his obedience and innocencie whereby his blood was made a sacrifice of atonement acceptable vnto God for God was not simply delighted with the shedding of Christs blood but with his obedience as Bernard well saith non mors sed voluntas placuit spontâ— morientis not the death but the will of Christ dying of his owne accord was pleasing vnto God 2. If all were in deede ascribed to Christs blood then the oblation of his flesh and bodie the anguish and agonie of his soule had beene superfluous by the blood then the other parts are signified but the blood is named as the most conspicuous part of his oblation and because it answered to the type the blood of the legal sacrifices 3. And though the blood of Christ doe purge vs from all sinne yet not from that bâ—nd and obligation whereby we are tied to keepe the law which we are freed from by the imputation of the obedience of Christ. 4. So then the expresse mention of the blood of Christ doth not exclude his innocencie and obedience but onely the blood of the legal sacrifices and mans merit and all other humane meanes which auaile not to saluation 9. Obiect But seeing Adams disobedience by the which sinne entred was but one offence in eating the forbidden fruit one act likewise of Christs obedience which was in the sacrifice of his death may seeme to be sufficient for our iustification Ans. Though God gaue but one precept vnto Adaâ— for these reasons 1. because one commandement sufficed to exercise and make triall of mans obedience 2. And the transgression of one commandement was enough to make man guiltie of eternall death 3. And thereby mans impotencie and weaknes appeared who in the state of integritie was not able to keepe that one commandement yet in that one precept were contained and included all the precepts afterwards giuen in the morall law as Tertullian saith primordialis illa lex quasi matrix omnium praeceptorum Dei that first law was the mother and wombe as it were of all Gods precepts And as Augustine well noteth in illo vno peccato intelligi possunt plura peccata in that one sinne many sinnes may be vnderstood c. quia superbia est illic c. for there was pride in that man loued rather to be in his owne power then Gods there was sacriledge because man beleeued not God and homicide because he cast himselfe headlong into death there was spirituall fornication because the integritie of mans minde was corrupted by the enticement of the serpent and there was theft because he vsurped the forbidden fruit and couetousnes in that he desired more then sufficed Wherefore seeing that in Adams transgression we are made guiltie of many sinnes we haue neede also of Christs whole righteousnes 10. Obiect If all Christs innocencie is imputed vnto vs for our righteousnes then all Christs acts must be imputed vnto vs likewise for our iustification Ans. 1. It followeth not that because all Christs acts which concerned the iustice and fulfilling of the law are imputed vnto vs for righteousnes that therefore all his acts are imputed for his descension conception incarnation his miracles are not imputed vnto vs because they were no part of the fulfilling of the law So then it is true that all the righteousnes which is imputed vnto vs Christ wrought for vs and that whatsoeuer Christ did he wrought for vs he was conceiued borne circumcised fasted for vs yet all Christs acts are not applied vnto vs for our iustification but onely those wherein properly consisted Christs obedience and the fulfilling of the law And thus much shal suffice of this question abridged out of Polanus 26. Quest. Whether the iustice brought in by Christ exceede the iustice of Adam The righteousnes of Christ imputed vnto vs by faith is farre more excellent many waies then the iustice which Adam had in the state of his innocencie 1. That was the iustice of a meere man but this is the iustice of that person which is both God and man 2. for the effects the iustice of Christ is meritorious of eternall life it ouercame death subdued the deuill none of all which Adams righteousnes could doe 3. Christs iustice is eternall and immutable but Adams iustice was but temporarie for a time 4. And we are in Christ restored to a more excellent state then we lost in Adam which was but terrene and mutable but by Christ we receiue an heauenly euerlasting and immutable kingdome 27. Quest. Whether it standeth with Gods iustice to iustifie vs by an others righteousnes and how that may be 1. It is not agreeable with Gods iustice to iustifie a sinner by that righteousnes which is not intended vnto him nor wrought for him but seeing Christ wrought not righteousnes for himselfe but intended it wholly vnto vs and our benefit it very well standeth with Gods iustice that we should be iustified thereby 2. And this iustice of Christ which is externall and without vs is more auaileable to saue and iustifie vs then if it were in our selues for then it were subiect to change and alter as all other gifts in vs are mutable and changeable but now this sauing righteousnes is in a subiect namely Christ immutable and vnchangeable 3. And this righteousnes is verily made ours by faith it is not an imiginarie or supposed iustification but verily and in deede for as we verily are by nature guiltie of Adams transgression so is the obedience of Christ verely made ours by imputation through faith And as our sinnes were imputed to Christ and he verely suffered death the punishment of sinne so we by the imputation of his righteousnes are verely made partakers of euerlasting saluation 28. Quest. How the vision and prophesie was to be sealed vp The Latine interpreter readeth vt impleatur c. that the prophesie and vision may be fulfilled which is
sinne Rom. 6. 12. and between the warring after the flesh and walking in the flesh 2. Cor. 10. 3. Though sinne raigne not in the regenerate yet it is in the regenerate as the Apostle saith 1. Iohn 1. 8. if we say we haue no sinne we deceiue our selues and the truth is not in vs. 4. In that place 1. Cor. 15. 17. the Apostle meaneth that if Christ were not risen againe they could not haue remission of their sinnes for then our redemption had not beene perfited he speaketh not of evacuating of sinne that it should haue no more beeing in the faithfull but of the not imputing of sinne as the next words before shewe if Christ be not risen againe your faith is in vaine c. that is by faith ye could haue no remission of sinne But see more of this question how farre sinne remaineth in the regenerate Synops. Papis Centur. 3. quest 10. 10. Controv. That charitie is not more principall in the matter of iustification then faith v. 24. To bring in euerlasting righteousnesse Hence Pererius would prooue that charitie is the cheifest and preferred before faith in the worke of iustification because this iustice is euerlasting and therefore faith is not this iustice which remaineth not alwayes but charitie remaineth for euer and therefore the Apostle concludeth that the chiefest of these is loue Contra. 1. We doe not say that faith is the iustice it selfe whereby we are iustified but it apprehendeth instrumentally the iustice of Christ whereby we are iustified and therefore he concludeth not to the purpose 2. though faith remaine not yet the effect of faith which is our iustification abideth for euer no more shall the preaching of Gods word be necessarie in the next world yet it is called the immortail seede 1. Pet. 1. 13. because it is the seede whereby God begetteth vs who liueth for euer and in respect of the euerlasting fruite that commeth by the word it begetteth faith and faith bringeth euerlasting righteousnesse 3. charitie is euerlasting but it is not the euerlasting righteousnesse here spoken of which is the righteousnesse of Christ applyed by saith 4. And charirie is the chiefest not simply but in respect of the perpetuitie it is not preferred as more avayleable then faith to iustification wherefore it followeth not charitie is chiefer then faith because it endureth longer therefore euerie way it is the chiefest 11. Controv. That the Pope doth blasphemously vsurpe the title of Christ to be called most holy v. 24. To anoint the most holy Pererius here maketh this collection that not onely Christ is called holy but whatsoeuer belongeth vnto Christ as the Church is called holy the faithfull are called Saints that is holy And the Pope because he is Christs Vicar and representeth him in earth is called most holy yea sanctitas holines it selfe Contra. 1. True it is that the things which belong vnto Christ are holy by the participation of Christs holinesse as his spouse the Church and his members but they which are neither this spouse not members as the Pope is the head of the Antichristian Church haue no part in this holinesse 2. And though they are called holy yet the title of most holy and of holinesse it selfe cannot without blasphemie simply be giuen vnto any mortall and sinnefull man 3. Christ needeth no vniuersall Vicar in earth and it is impossible that to one man should be committed the dispensation of the whole Church 4. Euery prince is Gods Vicar and Vicegerent in his kingdome they are called Gods beeing in Gods stead and they are the Lords anointed and so holy But yet the title of most holy is peculiar vnto Christ his Vicar and representer may be holy but the person represented is onely most holy 12. Controv. Whether the Sacrament of the Altar be most holy The Romanists doe giue this title of most holy vnto the sacrament of the Altar as they call it as simply giuing it the preheminence of holinesse before all other things Contra. 1. If there were present indeede the verie bodie of Christ which is but their superstitious imagination then it would followe that it were most holy But that is their owne conceit without any ground for S. Peter saith that the heauens must containe Christ vntill the time that all things be restored Act. 3. 21. And Christs bodie beeing in heauen is not at the same time in the earth neither is in more then one place at once for otherwise the Angel had not reasoned well Matth. 28. 6. He is not here for he is risen 2. As it is a sacrament and so representeth the bodie and blood of Christ we confesse that the Eucharist is holy and to be reuerenced yet most holy it can not be said to be as hauing the preheminence before all other things The word of God is not inferiour to the Sacrament if not before it for that which sanctifieth is greater then that which is sanctified as our Sauiour reasoneth concerning the Altar and the offering Matth. 23. 19. but the Sacrament is sanctified by the word Eph. 5. 26. That he might sanctifie it by the washing of water through the word for all things are sanctified by the word of God and prayer 1. Tim. 4. 5. Augustine also to this effect saith Dicite mihi c. tell me which seemeth greater vnto you the word of God or the bodie of Christâ— respondere debetis quod non sit minus verbum Dei you must answer that the word of God is not inferiour Homil. 26. But if the Sacrament were simply most holy then it should be more holy then the word 3. Yet may the Sacrament in some respect be called most holy namely comparatiuely if it be set against other things which are prophane or not of like holines for like as in the Sanctuarie the most holy place where the Arke was had simply that name of most holy yet other things also comparatiuely were called most holy as the altar of burnt-offering Exod. 29. 37. and the perfume c. 30. 36. the altar was most holy in comparison of all other things in the outward Court and the perfume beeing set against all other perfumes So simply the most holy of all is the sweete smelling sacrifice of our blessed Sauiour vpon the crosse as Origen saith ipse est hostia sancta sanctorum he is the offering most holy of holies in Levit. 7 comparatiuely the Sacrament and other holy things may also be said to be most holy 4. But their Sacrament of the altar which they haue made an abominable idol giuing the highest adoration to a peece of bread which they make their impanate god hath no holines at all and therefore is farre from the title of most holy 13. Controv. That Christ is mediatour both as God and man In that the most holy is saide here to be anointed first the Arrians inferre that Christ is not God for God can not be anointed secondly the Romanists collect that Christ was our
hath an other exposition that hereby is signified that Nebuchadnezzar was aduanced from low degree vnto the kingdome and that he was per humilitatem restitutus restored againe by humilitie 3. But the vse is rather more generall that by this deposing of Nebuchadnezzar so great a king men might learne that all kingdomes are at Gods disposing seeing many times most base men haue beene aduanced to the kingly dignities and so as Caluin well noteth hoc non tantum in vno Rege contigit c. this hath not fallen out onely in one king It is notorious that among the Romane and Greeke Emperours some had beene â—eateheards as cruell Maximinus some swineheards as Iustinus the father of Iustinian Quest. 20. Why Daniel held his peace for the space of an houre Diuerse reasons may be yeelded of this silence of Daniel 1. Some thinke that in this space Daniel praied vnto God for the interpretation of the dreame as Theodoret saith prime ostendenda erat humana infirmitas c. first humane infirmitie was to shewe it selfe and then inspired grace to be manifested c. so thinketh Dyonis Carthusi intra hanc horam fuisse ei ostensam c. that in this space was shewed vnto him the interpretation of the dreame se totum ad Deum extulit cum pijs precibus he lifted vp his prayers vnto God Pint. feruids Dominum orauit c. he earnestly besought the Lord. Bulling 2. But this seemeth not to haue beene all the cause for it is said Daniels thoughts troubled him not because he was afraide of the king â—â—d dolebat pro eo he grieued for him of whom he had receiued such honour Hierome so also Lyran. Iun. Polan for the holy prophets had a double affection when they declared Gods iudgements ex vna parte condolebant miseris hominibus on the one side they pitied those miserable men to whom the iudgements were denounced deinde intrepide pronuntiabant yet they pronounced them without feare Caluin And this seemeth to haue beene the cause of this pause which he made the greatnesse of the iudgement which was determined and for that it greiued him for the king of whom he had beene so honoured because the king encourageth him to proceede whatsoeuer the dreame was 3. Vtilis etiam fuit regiscunctatio c. and in this behalfe also this stay of Daniel was profitable to the king that he might be more desirous to heare the truth Oecolampaid Pelli This vse the king might make thereof but this was not the cause which mooued Daniel Quest. 21. v. 16. In what sense Daniel wisheth this dreame to the kings enemies Daniel should seeme herein to pray against the will of God which had so decreed against Nebuchednezzar and beside it might be thought against charitie to wish such things vnto those whome he knewe not who might some of them be better then Nebuchadnezzar 1. Some thinke therefore that Daniel by this speach onely sheweth the great calamitie which should befall him such as we vse to say a man wisheth to his enemie Bulling which was the cause he was so loath to open the dreame because it pretended such heauie things but it is euident by Daniels troubled thoughts that he was indeede sorie for the king and wished that euill farre away from him 2. Dyonis Carthusian answereth that this euill which he wished vnto the kings enemies might ad salutem animae proficere be profitable vnto them for their soules health and therefore this wish was not vncharitable But it might as well haue beene for the health of Nebuchadnezzars soule he should not then haue wished it from him 3. Some thinke that it was rather ciuilis salutatio then precatio ex fide a ciuill kind of salutation then a prayer of faith which it was necessarie Daniel should vse to insinuate himselfe Iun. in commentar 4. But it was more then a ciuill salutation for indeede Daniel desired averti tam horriâ—ilem poenam à regis persona such an horrible punishment to be turned away from the king Caluin whereupon Polanus also noteth that we should euen pray for our enemies as Daniel did for Nebuchadnezzar who was an enemie to the people of God and held them in captiuitie 5. But Daniel herein went not against the decree of God for he thus prayeth praesupposito beneplacito diuino presupposing if it were Gods good pleasure Dyon Carthus so also Pintus he knew Dei minis promissionibus haerere suas conditiones that certaine condions were annexed to the threatnings and promises of God Iun. for otherwise Daniel in vaine afterward had giuen counsell vnto Nebuchadnezzar here to preuent this calamitie see further quest 29. Quest. 22. That at yrannicall gouernement is better then an anarchie or no gouernement V. 19. It is thou O king that art great and mightie 1. though Nebuchadnezzar were a Tyrant as both appeareth by his crueltie against the Iewes in destroying their citie both burning the Temple and putting the people to the sword as also by his fierce rage shewed against the Chaldeans whom he vniustly caused to be killed cap. 2. because they could not tell him his dreame which he had forgotten yet he is compared to a goodly tree which gaue meat and shadowe vnto the foules and beasts So that although Tyrants and cruell gouernours seeke to extinguish all equitie and iustice Deus retinet illos incomprehensibili modo God holdeth them in after a secret manner that some profit commeth by their gouernement Caluin As the heathen Emperours of Rome though they were cruell yet ordained good politike lawes as may appeare by the constitutions of Alexander Diocletian and the rest as are extant in the Code 2. Whereas when there is no gouernement but euery one doth what they list there is a confusion of all things a corruption both of manners and religion as appeareth in the time of the Iudges when as there was no king in Israel they followed what religion they would Iudg. 17. 6. and they liued as they would themselues without either feare of God or man as appeareth by the sinne of the men of Gibeah against the Leuites wife Iudg. 19. Quest. 23. v. 10. What is meant by hewing downe the tree 1. If but one or two branches had beene cut off yet the rest remaining would haue flourished still and so the losse should not haue beene so great As in a commonwealth when one noble man of account or one of excellent learning or vertue dieth and is taken away though it be a losse or hinderance yet the countrey is not vndone others may rise vp in his place as when Sulpitius that eloquent orator among the Romanes was slaine yet Cicero succeeded in whom that want was supplied And if a king loose one citie in his kingdome yet he may comfort himselfe in the rest But Nebuchadnezzar at once should loose all his great and large dominion and be stripped of his regall dignitie The Duke of Florence gaue for his ensigne a
praise taken from three properties and adjuncts of Gods workes the veritie and truth iustice and equitie and the power and omnipotence in these words Whose workes are all truth and his waies iudgement and those that walke in pride he is able to abase v. 34. 43. Quest. That God onely is without checke and not to be controlled in his workes v. 32. None can stay his hand nor say vnto him What doest thou 1. They which profanely obiect that God sheweth himselfe as a Tyrant doing what he list his will standing for law may easily be answered that this proposition they whose wills onely stand for law are Tyrants is true onely among men it concerneth not God and the reason of this difference is God is a law to himselfe quia voluntas eius est perfectissima iustitia because his will is most perfect iustice Calvin he can will nothing but that which is holy and iust So is it not with man whose will is corrupt and peruerse and therefore it had neede of a rule and law to guide it 2. It is a question among the Ciuilians whether the Prince haue not an absolute power in his kingdome statuendi omnia pro suo arbitratu c. to appoint all things according to his will and so they would haue the Prince to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without checke and controlment of this opinion are Bartolus and his followers others doe hold that euen the Emperours themselues are bound vnto their lawes for they doe thus professe digna vox est maiestate regnantis legibus alligatum sâ— principem profiteri adeo de authoritate iuris nostra pendet authoritas it is a voice worthie the maiestie of him which ruleth for the Prince to professe himselfe bound vnto the lawes in so much that our authoritie dependeth of the authoritie of the law c. Polan 3. But thus may these opinions be reconciled that though Princes are both bound by oath in some kingdomes to keepe the lawes and customes of the countrey and in policie also doe subiect themselues to their owne lawes for the example of others and beyond all these they are tied by a straiter bond of Gods word yet they are without checke of their subiects their doings are not of euery one to be called in question as the Preacher saith c. 8. 4. Where the word of the King is there is power and who shall say vnto him what doest thou where Princes hold immediatly their kingdoms of God there they are only to giue account vnto God But God is not to giue account vnto any and therefore of him onely simply and absolutely it is true that none can say What doest thou both because of his perfect iustice that none can finde fault with his workes and his absolute power that he is not subiect to the checke of any 44. Quest. Whether Nebuchadnezzer were saued 1. It may be obiected that he was not out of that place Isa. 14. 14. Thou shalt be brought downe to hell to the sides of the pit which beeing spoken of Nebuchadnezzer sheweth his euerlasting destruction in hell and the rather because in him is set forth and described the fall of Lucifer who with the rest of the reprobate angels were cast downe to hell Answ. 1. Though it be admitted and graunted that Nebuchadnezzer herein were a type of Lucifer yet it is not necessarie that all things which are expressed in such typicall predictions should agree vnto the type for some things are so spoken that they may fitly agree both vnto the type and figure and to the thing prefigured some vnto the signe onely some vnto the thing prefigured onely as in the 2. Psalme where Dauid is a type of Christ the 2. verse The kings of the earth band themselues c. agreeth vnto both and v. 6. I haue set my king vpon Zion but these words v. 7. Thou art my Sonne this day haue I begotten thee can onely be applied vnto Christ So in this place this casting downe to hell may be vnderstood onely of Lucifer here prefigured Perer. but there are better answers then this 2. As this commination against the King of Babylon is conditionally vnderstood that vnlesse he repenâ—ed he should be cast downe to hell 3. As it may be an allegoricall speech shewing his great abasement as that other is I will ascend aboue the height of the cloudes 4. But yet it may be further and better answered that it is not necessarie to vnderstand this prophecie of Nebuchadnezzer but rather it was performed in Balthazar for the Prophet prophesieth also together of the destruction of Babylon which continued many yeares after the death of Nebuchadnezzer 5. And lastly the word translated hell signifieth also the graue and so better interpreted here because there is mention made of the pit 2. Wherefore the more probable and certen opinion is that Nebuchadnezzer in the end was saued as may appeare by these reasons 1. Iosephus saith that Nebuchadnezzer all his life long after this did acknowledge God and gaue praise and glorie vnto him 2. Dorotheus in Synops. and Epiphanius inferre as much vpon his afflictions that God therefore chastened him because he would not haue him perish 3. Augustine sheweth as much by the diuers end of Pharaoh and Nabuchadnezzer that he was hardened in his sinne and so giuen ouer to destruction the other was humbled vnder Gods hand and so saued 4. Theodoret likewise moouing the question why the Lord punished Nabuchadnezzers for a time but Balthazar with sudden death maketh this answer because the Lord did foresee that the one would be amended by his corrections but the other was irrecorrigible 5. Lastly Lyranus addeth this reason scripturae terminat historiam in eius humiliatione c. fidei confessione the Scripture endeth this storie in his humiliation and confession of faith which it vseth not to doe in them that afterward fall away and are lost 45. Quest. Why Nabuchadnezzer was saued and not Pharaoh both beeing in the same cause 1. Augustine putting forth this question sheweth wherein both of these were like quantum ad naturam ambo homines c. in respect of their nature they were both men for their dignitie they were both kings their cause was the fame they both held the people of God captiue quantum ad poenam and for their punishment they both were gently admonished with Gods scourges and yet their ends were diuers the question is cur medicamentum vnius medici manu confectum alij ad interitum alij valuerit ad salutem c. why a medicine made by the hand of the same physitian should be effectuall to the destruction of the one and for the health of the other 2. His answer is this because the one was humbled vnder the Lords correction the other hardened but then it will be asked why the one was humbled the other hardened the answer must be this illi vt mutaretur adfuisse diuinum huic vt
my sinne and the sinne of my people Daniel then confesseth not in the name of the people onely but he confesseth his owne sinnes beside the sinnes of the people And further whereas euery one is taught to say in the Lords prayer forgiue vs our sinnes that Councel further decreeth him to be anathema and accursed who should say that a righteous man saying this petition pro alijs potius quam pro se petere intelligatur c. must be vnderstood rather to pray for others then for himselfe Bulling 7. Controv. That the prayers of the faithfull are not meritorious v. 23. For thou art a man greatly beloued c. Daniel was not accepted of God because of his prayers but his prayers were heard because he was a man beloued before and accepted of God in Christ So that it is not the merit or worthinesse of our prayer that maketh vs to be respected with God but the respect which God hath to vs in Christ causeth our prayers to haue entrance vnto God As it is said Gen. 4. 4. God had respect vnto Habel and vnto his offring first his person by faith was accepted and then his prayer because of his person admitted So S. Iames saith the prayer of a righteous man avayleth much c. 5. 16. that is of a man righteous and iustified by faith as a little before he saith the prayer of faith shall saue the sicke 8. Controv. That we are not iustified by any inherent righteousnesse but imputed onely by faith v. 24. To reconcile iniquitie and to bring in euerlasting righteousnesse This then is our iustification when our sinnes which we haue don are not imputed as it is in the Psalme and so cited by the Apostle Rom. 5. 8. Blessed is the man to whom the Lord imputeth not his sinne and beside the righteousnesse of the Lawe which we could not doe but Christ hath wrought for vs is imputed also vnto vs as the Apostle teacheth 2. Cor. 5. 21. he hath made him sinne for vs that knewe no sinne that we should be made the righteousnesse of God in him Contrarie to this truth of doctrine are these assertions following 1. The Iesuites in Censur Coloniens fol. 186. doe define the iustice of God which is reuealed in the newe Testament to be virtutem in Deo quam iuxta vniuscuiusque dignitatem singulis distribuit vertue in God which he distributeth to euery one according to their worthinesse c. not much vnlike hereunto is the opinion of Andreas Osiander that we are iustified per essentialem Dei iustitiam in nobis habitantem by the essentiall iustice of God dwelling in vs and stirring vs vp vnto good workes But this is an absurd opinion 1. because it confoundeth Gods iustice and righteousnesse with the effects and operation thereof 2. if our righteousnesse be the essentiall iustice of God then Christs obedience is excluded for that is not the essentiall iustice of God 3. this opinion tendeth to blasphemie making the essentiall iustice of God to be a qualitie in man 4. it commeth neere the heresie of the Manichees who held that the essentiall iustice of God was transfused into men 2. An other opinion is that our righteousnesse whereby we are iustified is an inherent vertue infused into vs by the merit of Christ Synod Trident. sess 6. c. 16. And the same is the generall opinion of the Romanists that we are not iustified formally by the righteousnesse of Christ in beeing accounted or reputed iust but by an inherent iustice whereby we are made iust in deede so the Rhemistes to whom Bellarmme consenteth which is directly against the doctrine of the Apostle Abraham beleeued God and it was counted to him for righteousnesse Abrahams iustice was imputatiue by faith There is indeed in euerie faithfull man a iustice inherent and dwelling in him which is nothing else but our regeneration and sanctification which is the fruits of our iustification by this inherent and inhabiting holynesse we are not iustified before God but thereby our iustifying faith is approoued and ratified which S. Paul calleth saith working by loue Galat. 5. 6. 9. Controv. Whether sinne after forgiuenesse may be said any way to remaine in the faithfull Pererius vpon these words to finish wickednesse and take away iniquitie as the Latine translator readeth inferreth that sinnes in the faithfull are not onely not imputed but are vtterly taken away and therefore he by the scandalous name of Heretikes noteth the Protestants that they should hold remanere peccata sed non imputari propter Christum that sinnes doe remaine in those which are iustified but they are not imputed vnto condemnation for Christs sake And to this purpose he alleadgeth Thomas Aquin. who obserueth 4. things in sinne 1. the offence toward God which is said to be remitted as one man forgiueth the trespasse of an other 2. there is an act of sinne which beeing once done cannot be vndone but this is said to be couered because God seeth it not to punish it 3. there is reatus poenae the guiltinesse of punishment which the Lord remitteth in forgiuing sinne that it shall not be imputed vnto punishment 4. there is macula the blot and staine of sinne whereby the soule is defiled and this is taken away when a man is iustified and therefore he is said to be washed hence Pererius inferreth that sinnes to them which are iustified nulla ex parte remanere doe not remaine at all And this he would further prooue by that place 1. Cor. 15. 17. If Christ be not raised ye are yet in your sinnes the Apostle counteth it an absurd and impossible thing that sinne should remaine in a man regenerate Contra. 1. Pererius not citing any Protestant that so affirmeth speaketh but by gesse and â—urmise for the Protestants doe not hold that in the regenerate their former sinnes still remaine beeing onely couered but that they are forgiuen and remooued indeede neuer to be remembred againe This is that we affirme that for the sinnes past they are abolished but for the time to come there remaineth an aptnesse to sinne with some staine and blemish which continueth with the faithfull as long as they are in the flesh 2. Thomas obseruations may be admitted all but the â—ast in that he holdeth the staine or blot of sinne to be washed away if he speake of such a blot qua sublato nitore gratiae animus per pâ—ccatum foedatur whereby the soule the brightnesse of grace beeing taken away is defiled by sinne as his words are such a staine to the extinguishing of grace cannot be in the righteous but such a blemish and staine remaineth whereby the soule is hindered in euerie good worke and whereby the flesh resisteth against the spirit which combate and strife betweene the flâ—sh and the spirit remaineth euen in the righteous as S. Paul giueth instance in himselfe Rom. 7. 22. 23. 3. We must distinguish with the Apostle betweene the dwelling of sinne and the raigning of
Of the meaning of these words v. 12. the armie was giuen vp with the daily sacrifice by iniquitie 22. qu. Of the meaning of the word Palmoni v. 13. 23. qu. What Angel that was vnto whom one of the Angels spake 24. qu. Of the time prescribed v. 14. of 2300 dayes how it is to be taken 25. qu. When this tearme of 2300. beganne and ended 26. qu. When the kingdome of the Greekes so often mentioned in the booke of the Macchabees tooke beginning 27. qu. Why the kingdome of the Greekes is counted from the raigne of the Seleucians 28. qu. of the name Gabriel 29. qu. v. 16. Vpon these words make this man to vnderstand the vision whether Augels can giue vs vnderstanding 30. qu. How Alexander is said to be the first king of Grecia 31. qu. of the time when Antiochus Epiphanes should rise vp in the latter ende of their kingdome v. 25. 32. qu. The description of Antiochus and of his doings 33. qu. Of some differences in the storie of the Macchabees concerning the death of Antiochus 34. qu. Of the agreement of other persecutions of the Church with this description of Antiochus 35. qu. Why it is called the vision of the euening and morning v. 26. 36. qu. Why Daniel is bidden to seale vp the vision 37. qu. What kings businesse Daniel did v. 27. 38. qu. Of the meaning of these words v. 27. none vnderstood or perceiued it 39. qu. The historie of Antiochus Epiphanes raigne abridged for the better vnderstanding of this vision Questions vpon the 9. chapter of Daniel 1. qu. What Assuerus this was whose sonne Darius is said to be 2. qu. of the yeares of Darius raigne and how this vision is said to be in his first yeare 3. qu. Whether in the first yeare of Darius the Chaldean Monarchie was dissolued and the 70. yeares captiuitie ended against the opinion of Ioseph Scaliger lib. 6. 4. qu. of the 70. yeares of captiuitie in what sense they are called seuen generations Baruch 6. 2. 5. qu. When the 70. yeares of captiuitie mentioned v. 2. tooke their beginning 6. qu. when the 70. yeares of captiuitie ended 7. qu. of Daniels prayer v. 4. to v. 20. 8. qu. How Daniel prayeth for the deliuerance of the people seeing it was certainely promised after the 70. yeares 9. qu. Of the properties required in the prayers of the faithfull obserued here in Daniels prayer v. 20. 10. qu. Of the apparition of the Angel Gabriel v. 21. 11. qu. How Daniel descerâ—ed this to be a good Angel 12. qu. Whether the Angels haue bodies 13. qu. Why the Angel came about the time of the euening sacrifice v. 21. 14. qu. Why Daniel is called a man of desires v. 23. 15. qu. v. 24. Seuentie weekes are determined How Daniels prayer is heard praying for the peoples deliuerance 16. qu. v. 24. How the seuentie weekes must be vnderstood 17. qu. Why 70. weeks are said to be cut out or determined 18. qu. Why this tearme of 490. yeares is expressed by weeks 19. qu. Why the Angel saith vpon thy people and vpon thine holy citie 20. qu. Of the meaning of these words v. 24. to finish or rather restraine wickednesse 21. qu. Of the sealing of sinnes 22. qu. What it is to reconcile iniquitie 23. qu. v. 24. How the Messiah brought euerlasting righteousnesse 24. qu. Why it is called euerlasting righteousnesse 25. qu. Whether as Christs satisfaction for the punishment of sinne is imputed to vs by faith so likewise his innocencie 26. qu. Whether the iustice brought in by Christ exceede the iustice of Adam 27. qu. Whether it standeth with Gods iustice to iustifie vs by anothers righteousnesse and how that may be 28. qu. How the vision and prophesie was to be sealed vp 29. qu. Of the annointing of the holy one who is signified thereby 30. qu. Why Christ is called the holy of holies 31. qu. How Christ was anointed 32. qu. When Christ was anointed 33. qu. Of the obscurenes and difficultie of this prophesie 34. qu. Of the diuerse interpretations of Daniels weekes with an answer to the cauill of the Iewes concerning the dissension of our interpreters 35. qu. What Chronologie and computation of time is to be followed in the account of the 70. weekes which make 490. yeares 36. qu. whether the account of the Olympiake yeares be a certain direction for the vnderstanding of Daniels weeks 37. qu. Of the names and number of the Persian kings 38. qu. Of the vncertainty of the yeares of the Persian Monarchie and of the Persian kings 39. qu. That Daniels weeks do signifie a certain definite number of yeares 40. qu. That Origens account cannot stand beginning the 70. weeks at Adam and ending them at the destruction of Ierusalem 41. qu. That the 70. weekes must not begin before the peoples returne out of captiuitie 42. qu. That the 70. weeks doe not beginne in the raignes of the other kings of Persia after Cyrus 43. qu. That Daniels 70. weekes must take beginning from the proclamation made by Cyrus for the returne of the people 44. qu. Vnder which of the Persian kings Mordecai liued and of his age 45. qu. which of the Persian kings it was that renewed the decree for the reedifying of the Temple 46. qu. VVhat Artaxerxes it was in whose 7. yeare Ezra was sent and in whose 20. Nehemiah 47. qu. That Daniels 70. weeks were determined neither before Christs passion nor at the destruction of the citie 48. qu. That the 70. weeks ende not after the destruction of Ierusalem 49. qu. That the 70. weeks must end at the passion of Christ. 50. qu. Of the iust and exact computation of yeares from Cyrus first vnto the passion of Christ. 51. qu. Of the yeares of the Persian kings in particular to make vp the said summe of 〈◊〉 130. yeares and first of the yeares to the finishing of the Temple 52. qu. That Xerxes raigne was intermingled with his fathers in the beginning and with his sonnes in the end 53. qu. Of the particular yeares of the second part of the Persian Monarchie from the finishing of the Teple to the end therof 54. qu. Of the iust computation of the yeares of the Grecian Monarchie 55. qu. The seuerall interpretations of Daniels 70. weekes dispersedly handled before summed together 56. qu. Why the 7. weeks are seuered from the 62. v. 25. vnto the Messiah shall be 7. weekes and 62. weekes 57. qu. Whether these 7. weekes must be â—ted before the 62. weeks or after 58. qu. When this tearme of 7. weeks that is 49. yeares beganne and when it ended 59. qu. Whether that place Iohn 2. 20. that the Temple was 46. yeares in building haue any agreement with these 7. weekes 60. qu. Vnto Messiah the Prince shall be 7. weekes v. 25. who is here vnderstood by the Messiah 61. qu. The street shall be built againe in a troublesome time how this was fulfilled 62. qu. Of the 62. weeks how they are to
all one somnia divinare interpretari to diuine what the dreame was and to interpret it But I rather herein consent to Pererius recte redarguit eos Rex the king doth with good right reprooue them for if they could not tell the dreame which was now in act how could they haue told of things to come by that dreame quae nunquam actu fuerunt c. which neuer were in act c. Indeede if it belonged vnto humane skill and coniecture to interpret diuine dreames it were possible to doe the one and not the other as Physitians can interpret naturall dreames but what the dreame was if it be not declared they can not gesse and the reason hereof is because humane skill and arte is finite and hath certaine limits and bounds but seeing it proceedeth of a diuine instinct to interpret diuine dreames by the same instinct which is not limited he taht can doe the one can the other also 12. Quest. v. 10. Of the Chaldeans answer vnto the King The Chaldeans and wise men doe seeme modestly to excuse themselues by these 5. arguments 1. From the impotencie and weaknes of mans nature v. 10. There is no man vpon earth that can declare the kings matter they thus reason That which is in no mans power to declare the king ought not to enquire of any but to tell a dreame that is forgotten is in no mans power to doe 2. Ab exemplo from the example of other kings neuer any asked any such thing of any Chaldean and therefore it beseemed not the king to propound that question which neuer any did before 3. From the qualitie of the thing it was a rare and pretious thing which the king demanded exceeding the wit of man 4. A comparatione from the comparison with others there is none else that can declare it they dare vndertake to doe as much as an other 5. A causa efficiente sola from the sole efficient cause which is God who onely can declare such secrets whose habitation is not in the flesh that they might conferre with him 13. Quest. Of the impostures and falshoods in the answer of the Chaldeans 1. They promise and vndertake to expound the dreame if they did know it v. 4. but the king afterward by experience found the contrary c. 4. 4. for though he told them his dreame yet could they not expound it Perer. 2. They say none els liuing could tell the dreame whereas Daniel was then liuing and afterward did both shew the dreame and the interpretation of it Bulling 3. They superstitiously affirme a multitude of gods saying Except the gods so they ignorantly worshipped many gods Polan 4. They denie Gods prouidence as though he had nothing to doe here with mortallmen that liue in the flesh Bulling 5. They seeme to affirme that man can know nothing of God vnlesse he cohabited in the flesh with them Polan 6. They also denie the incarnation of God Whose dwelling say they is not in the flesh wherein they bewray their ignorance and misbeleefe Bulling 14. Quest. What the Chaldeans meane in these words Except the gods whose dwelling is not in the flesh 1. Although they erred in holding a multitude of gods yet herein they were right that God onely had the knowledge of things to come Pint. Some thinke that by gods here they vnderstand not onely the superiour gods but the Angels also who might know and vnderstand their dreames which beeing in a materiall and corporall obiect are comprehensible of the Angelical power Perer. But it seemeth rather that these Magicians who were not ignorant of the power of spirits with whome they had familiaritie and now they failed them doe meane hereby the superiour diuine power onely Indeede naturall dreames beeing certaine corporall affections and qualities spirits may finde out but diuine dreames are of a spirituall nature and are wrought by the act of the vnderstanding which is not knowne vnto the spirits and beside diuine dreames haue a signification of things to come which are manifest onely vnto God 2. Concerning the cohabiting or beeing present of the gods with flesh that is with mortall men the Gentiles had diuers opinions 1. The Epicures thought that the gods nihil extra se agentes c. did nothing at all in the world without themselues neither were occupied in doing any thing but made them idle gods doing nothing 2. The Peripatetikes following Aristotle did make the gods onely to haue their dwelling in the heauens and to be occupied in the motion of the celestiall orbs but had nothing to doe cum rebus sublunaribus with things done vnder the Moone 3. The Platonists and Stoikes placed the gods onely in heauen but they held that there were otehr spirits good and bad in the ayre which did conuerse with men and that the gods immediatly had nothing to doe with men but per daemones tanquam internuntios by the spirits which were as messengers comming betweene God and man 4. Wherein they diuersly erred 1. in making many gods 2. in holding that God did nothing in the earth but by the mediation of such spirits 3. and that some spirits were good some euill by nature whereas the Angels were all created good in the beginning but some fell through their pride and were cast downe to hell 5. But concerning the conuersing of Angels with men the truth is this that both good Angels whose chiefe employment is in giuing attendance vpon God in the heauens yet sometime haue appeared vnto men as vnto Abraham Lot laakob the euill Angels also more often doe intermedle with humane affaires for the probation and triall of men and to their owne iust condemnation whereof there are two notable experiments the one is in those which are called energumeni possessed or bestraughted some such beeing very idiots vnlearned and vnlettered men haue spoken Hebrew Greeke Latine and disputed of profound questions in Philosophie and Diuinitie the other experiment is in the Magicians themselues which worke by such spirits and effect strange things as in counterfaiting the shapes of beasts in causing images to mooue and speake in telling strange things done farre off in remote countries these strange works either to ascribe to melancholie as some Physitians doe or to the operation of the starres as Astrologers est perquam ineruditum insulsum c. it is both an vnlearned and vnsauourie shift and to denie these former experiments extremae impudentiae contumaciae videtur it seemeth to be extreame boldnes and contumacie therfore these strange things must of necessitie be referred to the operation of spirits c. Perer. lib. 2. in Daniel in v. 10. c. 2. 15. Quest. v. 12. Of the Kings rash sentence in commanding all the wise men of Babel to be slaine 1. Though by the law of God these Sorceres and Soothsayers had deserued worthily to die and so in respect of the diuine iustice were iustly put to death yet in respect of the King who looked not
vnto the Law of God but followed his owne irefull affection the proceeding was vniust Polan beside their deuillish profession it seemeth they were ambitious and insolent and enuious against Daniel and the rest of the people of God therefore in respect of themselues their punishment was iust Bulling 2. Lyranus excuseth the Kings fact because he had beene at great cost in maintaining these Inchanters and Soothsayers he had raised them to honour giuen them great gifts and now when he requireth some seruice of them they are able to say nothing 3. But yet Nabuchadnezzer was diuers waies faultie in this action 1. in his rash and inconsiderate sentence which he pronounced against them in his rage and furie whereas the sentence of death should proceede with mature deliberation and aduice for like as Saturne the highest of the Planets hath the slowest motion of them all so Princes which sit in their high thrones of maiestie should be most considerate in their actions And as a musitian doth not presently cut away his strings if they be out of tune but doth wind them to and fro to bring them to a right harmonie so neither should a Prince punish euery disorder in the Commonwealth presently with death Pintus 2. An other point of iniustice is that he had not yet called all the wise men of Babylon and yet vnheard and vncalled commandeth them to be slaine 3. It was also vniust for some few mens fault to take reuenge of the whole profession and so to punish one for an others offence Osiand 16. Quest. v. 13. Whether the wise men in deede were slaine 1. Some thinke that praeparabantur tantum occidi they were onely prepared and appointed to be slaine not that they were indeede slaine so Lyran. gloss interlin Hugo Car. But the contrary is euident in the text for the sentence being gone forth that is proclaimed and published it islike some execution followed otherwise the proclamation should haue seemed to be ridiculous Caluin And beside seeing Daniel was also sought to be slaine it seemeth that all they which were in the way and at hand and needed not to be sought for were put to the sword 2. Wherefore it is certaine that many of these wisemen were smitten with the sword though the execution of many of them were deferred vpon Daniels offer and vndertaking to expound the dreame v. 24. Genev. like as vnder Ahab and Iehu Baals priests were put to death And Galerius Maximinus beeing ouercome of Licinius he caused the Idol Priests to be slaine as impostors and deceiuers Bulling Quest. 17. What office Arioch had to whom Daniel maketh this motion vers 14. 1. R. Shelemo taketh the word tabacaia for carnifices executioners he thinketh that Arioch was set ouer these which had the charge to put others to death but it seemeth that he had a better office for he was a chiefe man about the king and brought Daniel in to the king vers 25. 2. The Septuag interpret here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe cooke but it appertained not to that office to see execution done vpon men 3. Some call him the kings chiefe steward Genevens but neither is it incident to that office to ouersee the punishment of offenders 4. The vulgar Latine interpreteth praefectum militiae captaine of his armie but here was no armie leuied or battell proclaimed 5. Therefore rab tabachim is better interpreted praefectus satellitum the captaine of the guard or high Marshall such an one was Potiphar vnto Pharaoh Gen. 37. 36. who had the chiefe charge of the kings prisoners Gen. 40. 3. Polan Iun. Quest. 18. vers 15. How Daniel was ignorant of the kings decree against the Soothsayers 1. Some thinke that Daniel of purpose did forbeare to goe with the rest least he might seeme ambitiously to haue sought honour and reward which was promised to them which should interpret the kings dreame gloss ordinar but there was no such reward promised till they appeared before the king and if Daniel had receiued any message with the rest of the wise men he might easily haue gessed at the cause of that hard sentence 2. But it is like that the Chaldeans concealed this matter from Daniel whereof two reasons may be giuen it proceeded ex inuidia cupiditate from their enuie and couetousnes Lyran. their enuie in that they thought great scorne that so young a man as Daniel should be called to counsell with the graue sage counsellors who were in great estimation with the king for their long experience Iun. their couetousnesse also herein appeared that they might haue the reward onely to themselues soli ingressi tanquam soli praemia percepturi they onely went in that they onely might receiue the reward Bulling they were also ambitious they were loath that any strangers should be admitted to the kings presence or any had in reputation but themselues Iun. annot 3. But specially this fell out by Gods prouidence that Daniel beeing sought for vnto death might by this meanes be brought forth and the gift of wisedome in him be made manifest and that by this meanes his life should be preserued Polan 4. And herein appeareth the malice of the Chaldeans qui in periculo voluerunt habere consortes which would haue Daniel and his fellowes partakers of their punishment whom they refused to haue any part before in the reward Pellican Quest. 19. vers 19. How this secret was reuealed vnto Daniel in the night 1. Some thinke that this vision was shewed vnto Daniel by an Angel because such reuelations are vsually made by the ministrie of Angels Pintus ex Dyonis But Daniel acknowledgeth in his thanksgiuing that he receiued this reuelation onely from God and to him onely he giueth the praise 2. And for the manner Hierome thinketh that it was shewed vnto him by dreame in the night so also Glosse ordin somnium regis discit suo insomnio he learneth the kings dreame by his dreame so also Osian Lyran. giueth this reason because the night is fittest for such reuelations the senses beeing quiet ab exterioribus tumultibus from all outward tumults and that the vision in the night is by dreame he would prooue by that place Iob. 33. 15. God speaketh c. in dreames and visions of the night when sleepe falleth vpon men c. But this place prooueth not that euery night vision is by dreame but that in the night when sleepe falleth vpon men the Lord sometime speaketh vnto them by dreame sometime by vision 3. Albertus magnus as Pintus reporteth his opinion thinketh that Daniel had this reuelation vigilia noctis as he watched in the night and this is the more probable opinion 1. because it is called a vision now visions and dreames are distinguished as the two vsuall waies whereby the Lord reuealeth himselfe vnto his Prophets Numb 12. 6. Polan 2. Daniel and his three fellowes were occupied in praier while other slept Pellic. and it seemed as they praied that this vision
the law in respect of Christ who fulfilled the law and it is not of the law in respect of vs because we fulfill not the law but of faith because we beleeue in him who hath fulfilled the law for vs. 2. Obiect If the obedience of the life of Christ be imputed vnto vs it seemeth then there was no cause why Christ should die for vs seeing we are made iust by his obedience Ans. 1. As by Adam both sinne entred and death by sinne so it was requisite that in both we should in the one be healed in the other helped by our blessed Mediâ—â—our so Iustin Martyr per conuersationem exactam evacuans lapsum per mortem indebitam debitam extinguens by his most exact conuersation he auoided mans fall and by his vndue death abolished our due death c. 2. seeing the perfect fulfilling of the law consisteth in the perfect loue of God and of man it was necessarie that Christ should die for therein he shewed his perfect loue vnto God his father in beeing obedient vnto him Ioh. 14. 31. It is that the world may know that I loue the Father as likewise his perfect loue of man as our Sauiour saith Ioh. 15. 13. Greater loue then this hath no man when any man bestoweth his life for his friends 3. Obiect The law bindeth either vnto obedience of the law or to the punishment not vnto both if then Christs obedience be imputed vnto vs the imputation of his satisfaction by his death would seeme to be superfluous Ans. 1. That proposition is not simply true that the law bindeth either vnto obedience of the law or to the punishment for the law doth not properly binde vnto punishment but that is added as a commination the rather to mooue vnto obedience of the commandement as when the Lord saide to Adam that in the day he did eate of the forbidden fruit he should die the death that commination was no part of the bond or obligation of the commandement but a conditionail commination if the other were not performed 2. We must distinguish betweene the state of mans integritie and his fall while man stood in his integritie he was onely bound vnto the obedience of the commandement but since his fall man both is subiect to the obedience of the law which is not giuen him in vaine and to the punishment because he can not fulfill the law 3. Againe of the reprobate and wicked God exacteth onely the punishment due vnto their disobedience but of his elect he requireth both the obedience of the law and the penaltie both which are performed in Christ he hath fulfilled for them the one and suffered the other ex Polan 4. Obiect If Christ hath fulfilled the law for vs and we are by his obedience made righteous then it would follow that no other obedience or holines of life should be required of vs. Ans. It followeth not Indeede that perfect and absolute obedience of Christ whereby he perfectly fulfilled the law is not exacted of vs for Christs obedience is ours by faith yet an imperfect obedience is required as a testimonie of our faith and signe of our thankfulnes vnto God Like as it followeth not because Christ died for vs the death of the bodie that therefore it is not necessarie that we should die the death of the bodie still remaineth euen in the children of God for it is appointed for men to die once Hebr. 9. 27. but death is neither now as a punishment or as a satisfaction for sinne but as a condition of their mortall nature and a passage vnto a better life After the same manner obedience is now required of the members of Christ but neither such an obedience as Christs was that is perfect absolute nor to the same ende to be meritorious or satisfactorie for sinne 5. Obiect How are we made iust by the obedience of Christ seeing that we in Christs death are together punished with him Ans. 1. We 〈◊〉 not actually made iust by Christs obedience but by the imputation thereof we are iustified and held as iust in the sight of God 2. It is not all one to say we are punished in Christ and Christ was punished for vs and in our stead this is warranted by the Scriptuâ—e as the Prophet saith Isa. 53. 6. God hath laid vpon him the sinne of vs all But the other can not be affirmed 〈◊〉 seeing in Christs death we haue remission of our sinnes we can not be said for the same sinnes to be punished in and with Christ whereof we haue remission in his death 6. Obiect Seeing Christ died to that ende that we should be iustified by his death as the Apostle saith 2. Cor. 5. 21. He made him sinne for vs that knew no sinne that we should be made the righteousnes of God in him how then is our righteousnes obtained by the obedience of his life Ans. 1. The obedience of Christ in his life and death can not be seuered for in perfect obedience is required constancie and perseuerance vnto the ende therefore the obedience of Christ in his death and suffering is a part of his integritie innocencie and righteousnes 2. Neither doth that place prooue that our righteousnes was purchased onely by Christs death but to make that a perfect and acceptable sacrifice the integritie of his life is required for in that he knew no sinne in himselfe but our sinnes were imputed vnto him as his righteousnes is vnto vs therein he was the vnspotted lambe and so was made for vs the sacrifice of atonement We see then that euen to make the sacrifice of his death acceptable the obedience and integritie of his life was requisite 7. Obiect How is Christs obedience made ours seeing he as a creature was subiect to the law and so was obedient thereunto for himselfe Ans. 1. It followeth not that because Christ as man was a creature that therefore he was for himselfe subiect to the law this is true of those which are creatures for themselues but Christ was not made a creature for himselfe he was not incarnate and made man for himselfe but for vs therefore not for himselfe but for vs was he subiect to the law 2. And further that Christ was not for himselfe bound and subiect to the law it may appeare by these arguments 1. to them onely the law was giuen whome the ends of the law concerne which are these before the fall of man the Law was giuen to these two ends to teach man the will of God and to containe and keepe him in obedience to the will of God After mans fall the law likewise hath two ends to teach man to know himselfe and to acknowledge his sinnes and to stirre him vp to seeke the remedie against the same But none of all these endes doe appertaine vnto Christ he needed not to be taught the will of God nor yet to haue any helpe to containe him in his obedience he had no sinnes to acknowledge