quantum praedestinati sunt in noticia Divina as they are ordained to salvation in the knowledge and prescience of God and they that are thus written can never bee blotted out another way they are scripti secundum quid written after a sort not according to the divine prescience or predestination Sed secundum dispositionem in eis actu existentem secundum praesentem justitiam But according to their disposition which is in act in them and according to their present justice and thus are they said to be blotted out not in respect of Gods knowledge as though any thing can fall out against his prescience but in respect of their change from grace into sinne 2. Thomas also to the same purpose some are said to bee blotted out Non secundum rei veritatem sed secundum hominum opinionem Not according to the truth of the thing but in the opinion of men for it is usuall in Scripture ut aliquid dicatur fieri quando innotescit that a thing should be said to be done when it appeareth So some are said to be written in the booke of life quia homines ibi opinantur scriptos propter presentem justitiam because men thinke they are there written in respect of their present justice Then some are there written ex pradestinatione by predestination which can never bee blotted out Some ex gratia in respect of their present grace which they may fall from and so be blotted out And againe in another place he expresseth the same thing in other termes Some are predestinate of God Insâ— ut simpliciter habituri vitam aeternam Simply to have life eternall in themselves and these are so written in the booke of life as they can never be blotted out And some are so written Vt habeant vitam aeternam non in se sed in sua causa To have life eternall not in themselves but in respect of their cause and present state of Justice which when they fall from they are said to be blotted out 3. So before them both Augustine We must not so take it brethren Quod quenquam Deus scribat in librâ— vitae deleat illum That God writeth any in the booke of life and blotteth him out for if a mortall man said that I have written I have written shall we thinke that God writeth and blotteth out Praescius est Deus praedestinavit omnes ante constitutionem mundi regnaturos cum filio God foreseeth all things and he did predestinate all before the making of the world that should reigne with his sonne c. Therefore this is said Secundum spem ipsorum qui ibi se scriptos putabant That some are written which are said to be blotted out in their owne opinion because they thought they were there written so that where it is said let them be blotted out of the booke of life the meaning is ut ipsos constet non illos ibi esse that it may appeare unto them that they are not there To this purpose Augustine as he is alleaged both by Simlerus and Borrhaius 4. Tostatus followeth the same distinction that some are written in the booke of life secundum firmam praedestinationem according to Gods sure predestination some only secundum praesentem justitiam in respect of their present justice these may bee blotted out and not the other but he addeth further that so likewise in the booke of Gods prescience wherein onely they are written whose end is damnation some are written there secundum firmam Dei praescientiam according to Gods firme prescience others secundum praesentem injustitiam according to their present injustice These may be blotted out and not the other And this writing of them in one booke according to their present justice in the other according to their present injustice he calleth the writing foris without the booke the other writing according to Gods predestination and prescience he saith is intus within the booke Then out of these positions he inferreth certaine conclusions 1. That it is possible for one to be written in both these bookes the booke of life and the booke of death together in the one according to Gods predestination or prescience in the other according to their present justice or injustice As he which is predestinate unto life may according to his present state of injustice be written in the booke of death foris without as Paul while he was yet a persecutor and one may be in Gods prescience written in the booke of death and yet according to his present state of grace he may be written in the booke of life as Iudas while yet he continued in Christs obedience and preached the Gospell 2. Yet it is possible for one to be written twice in the same booke both in regard of Gods prescience and his owne state and condition as Moses was thus written in the booke of life and Iudas when he betrayed Christ in the booke of death 3. They which are written in the booke of life according to predestination may be blotted out thence according to their present state and condition as David when he sinned and so in the other booke likewise as Saul while he was yet a vertuous King he was written in the booke of rejection in Gods prescience but blotted out in regard of his present justice 4. But he that is written in the booke of life according unto predestination cannot be written in the booke of death according to Gods prescience and so on the other side because one and the same cannot be foreseene of God both to salvation and condemnation 5. And they which are written according to their present justice in the booke of life cannot at the same time be written in the booke of death according to their present injustice because one cannot at the same time be counted righteous and wicked before God Tostat. qu. 43. But these exceptions may worthily be taken unto Tostatus conclusions 1. Because he maketh a booke of death and speaketh of putting in and blotting out of that booke whereas the Scripture acknowledgeth only a booke of life not any of death for not to be written in the booke of life though they bee not written in any other blacke booke is sufficient unto everlasting perdition 2. He calleth the booke of death the booke of Gods prescience only as though God were not a Judge also in condemning the vessels of wrath into hell and ordaining them justly thereunto as he is in the electing the vessels of honour to salvation 3. It is an errour that God writeth any in either of those bookes on the backside in respect of their present state or condition of justice or injustice for Gods writing there is unchangeable they are there said to be written in regard of their present state secundum spem ipsorum in their owne hope as Augustine or secundum opinionem hominâ—m according to the opinion of men that thinke them to be there written as Thomas before
one people with them which they could not doe with those which were uncircumcised QUEST IV. Whether Simeon and Levi their cruell act may be in part or in whole excused Vers. 25. ANd the third day when they were sore two of Iacobs sonnes Simeon and Levi. 1. Some Hebrewes excuse Simeon and Levi their fact because Hemor and Sichem first went about to breake the covenant thinking to spoile them of that they had for thus they say Shall not their flocks and substance be ours vers 23. Contra. 1. But it appeareth not that Hemor and Sichem went about any such thing they thus speake either to perswade the people who most respect their profit Mercer or they meane that by trading or having entercourse with them they should in a manner possesse their goods Perer. 2. But if it were so onely Hemor and Sichem had beene guilty of the violating of this league there was no cause to punish the whole Citie 3. And although they had reason to revenge themselves yet such a cruell massacre cannot be justified 2. Ramban excuseth this fact thinking that by the decrees of Noah if the Magistrates punished not adultery others might but who seeth not what confusion and disorder this doctrine would bring in â— that every private man should take upon him to bee a punisher of sinne The Apostle saith that the power or magistrate beareth not the sword for nought Rom. 13.4 It is peculiar then to him to exercise the sword 3. Philo allegorizeth this story by Dinah which signifieth judgement understanding the soule by Sichem the sonne of Hemor which is interpreted an Asse the brutish affections from the which Simeon and Levi the sonnes of prudence deliver the soule Lib. de migration Abrah But these allegories being devised onely and not warranted by Scripture cannot give any defence to such rage and violence 4. Some doe but in part excuse Simeon and Levi which may be considered on Gods behalfe and so the punishment was just or on the behalfe of the Sichemites who also for consenting unto that grievous sinne were justly also punished but on the behalfe of Simeon and Levi because they did it craftily this judgement was unjust sic Carthusian in libr. Iudith But this allegation maketh nothing for the justifying of Simeon and Levi their enterprise for God knoweth how to turne mens wicked acts to his glory neither did these furious men aime at any such end but sought to satisfie their revengefull minde 5. Some goe yet further that this act was not unjust quoad rem in respect of the thing because the Sichemites had grievously sinned but quoad modum they did it fraudulently Cajetan others say primum motum that the first motion to commit this slaughter was of God but they in the execution did modum excedere exceed measure Thom. Anglic. Cont. But Iacob condemneth not onely the execution but the very first device and counsell Into their secret let not my soule come Gen. 49.6 therefore the very first thought and device was evill and therefore not of God 6. Some proceed yet further and altogether defend both their fact and the manner thereof calling their craft and dissimulation a prudent caution their reasons are these 1. Because all the Sichemites were consenting unto that wickednesse and therefore they deserved punishment Cont. 1. It cannot bee gathered that all the Sichemites were consenting to the sinne of Sichem their fault was because of a carnall minde for their owne profit they received circumcision 2. And though the whole City had herein offended yet Simeon and Levi had no such calling or commission to put them to the sword 2. The place is objected Iudith 9.2 where the Lord is said to have given unto Simeon a sword to take vengeance upon the strangers that opened the wombe of the virgin and vers 4. Which were moved with thy zeale Contra. Though Simeon and Levi were ministers of Gods justice upon the Sichemites for their sinne yet they did it not without sinne and therefore against this booke which is no Scripture where their zeale is commended I oppose the sentence and censure of Iacob who saith That they did it in their selfe-will therefore not by the motion of Gods spirit and Cursed be their wrath Gen. 49.7 but if they had done it in zeale they were rather to be blessed 3. They further reason thus that if Simeon and Levi had committed such an unlawfull act Iacob would have more sharply reproved them Contra. Iacob partly considered the justice of God upon the Sichemites for the outrage committed against Dinah partly hee was moved with her complaint and moane for the losse of her virginity partly he gave place for the time to the rage of his sonnes that were in their fury and this was the cause of so easie a reprehension Mercer 4. But we reade of no restitution which Iacob caused to be made of the goods of the Sichemites taken away which Iacob would have done if the act had beene unlawfull for he saith He got it from the Amorite that is the fields and possessions of the Sichemites by his sword and bow Gen. 48.12 Contra. 1. It is not unlike but that many of the persons as the women and children taken captive were returned for they could not all remaine in Iacobs house and together with them much of the goods 2. The rest together with the ground though first unjustly had it pleased God should remaine unto Iacob as a recompence for the injurie done to his daughter as the Hebrewes tooke of the Egyptians jewels of silver and of gold without any restitution thereof in respect of their long and hard service yet neither this fact of theirs nor the other of Iacobs is here to be imitated Mercer 3. Iacob is said to get it with his sword not as though he joyned with his sonnes in the action or after consented unto it but because he by force and armes was ready to defend the possession of that ground from the invasion of the Canaanites whom God did strike with a feare they attempted nothing against Iacob or his sonnes Gen. 35.5 Mercer 5. Wherefore the best solution of this question is that although Simeon and Levi were ministers of Gods justice secretly working yet both the act and the manner thereof in respect of the instruments and executioners was unlawfull 1. Because they attempted this thing without the counsell or knowledge of Iacob whom this wrong most concerned in the ravishing of his daughter for Iacob saith Into their secret my soule enter not Gen. 49.7 2. They dissembled propounding a condition as though they would enter into a league with them and yet meant it not 3. They make religion a cloake of their cruelty and abuse circumcision to that end the ordinance of God yet Ioseph somewhat to hide the nakednesse of the fathers of that Nation in his narration omitteth to make mention of this craft 4. They put the whole Citie to the sword even those
be warned that they offend not in the like as this correction imposed upon Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the justice of God in their due corrections may flee unto Gods mercy and the promises of God in Christ as Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him Mercer 2. Confut. Against popish 〈…〉 SEeing then that corrections remaining after the forgivenesse of sin are to make ourselves and others more cautelous this is no ground for the Popish purgatory paines which are not visible and so serve not for the example of others neither are they availeable unto godly repentance for the which there is no place after this life Mercer 3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉 Vers. 3. RVben mine eldest sonne This is to be observed that the twelve Patriarks are not rehearsed in the same order here as before Gen. 30. and Genes 27. and afterward Numb 1. 〈◊〉 33. yet 〈◊〉 these places Ruben is named first but not alwayes sometime Iudah is named before him as Numb â— 2 As then this were but a simple argument for the preheminence of Ruben before his brethren because he is in most places named first being the eldest so as simply doe the Papists conclude for Peters supremacie before the other Apostles because he is commonly named firsts which was rather because of his Eldership than any priority before the rest neither is he alwayes named in the first place for Galat. â—9 〈◊〉 is named before him 4. Confut. The bookes of Iudith and Tobie not canonicall Vers. 5. SImeon and Levi brethren in evill Hence it may appeare that the booke of Iudith is not Canonicall because there this fact of Simeon is commended cap. 9.2 which here Iacob condemneth and accurseth It satisfieth not to say with Dyonis Carthusian that the fact of Simeon and Levi in respect of the Sichemites was just but unjust in respect of them who brake their faith and covenant for Iudith commendeth their zeale which were moved with thy zeale v. 4. Neither is Lyranus and Pererius answer sufficient 1. For Iudith in that place commendeth also the manner of the fact and saith that God did put the sword of vengeance into their hand vers 2. and Iacob here curseth their very affection and zeale wherewith they were first moved Cursed be their wrath for it was cruell and further whereas Iudith doth set it downe as a reward of their zeale Thou gavest their Princes to the slaughter Iacob even therein doth accurse For in their wrath they slew a man It is evident then that the booke of Iudith was not written by the spirit of God because it commendeth that which is here condemned Seeing also Iacob remembreth Sampson in Dan Mordecai and Esther in Benjamin Barak in Nepthali it is like that Tobie also under Nepthali and Iudith in Simeon should not have beene forgotten if their stories were of like truth 5. Confut. The Pope succeedeth not Christ in this Kingdome Vers. 10. THe scepter shall not depart from Iudah Pererius applieth this to the kingdome of Christ that is his Church which shall endure for ever and so shall the Pope Christs vicar saith he who succeedeth Christ as the sonne doth the father in his authority and dignity in Gen. 49. numer 58. Conâ—â—a True it is that of Christs dominion there shall be none end and that he will alwayes have a Church upon the earth But the Pope which is the Antichrist is no successor to Christ but an usurper of his kingdome he is Christs son as the Jewes boasted they were Abrahams sonnes but Christ telleth them plainly They were of their father the Devill if ye were Abrahams children saith our Saviour ye would doâ— the workes of Abraham Iohn 8.39.44 So the Pope is his sonne whose doctrine he followeth but to forbid to marry and to teach to abstaine from meats as the Pope doth are the doctrines of Devils 1 Tim. 4.1 2. 6. Confut. Antichrist shall not come of Dan. Vers. 17. DAn shall be a serpent by the way c Divers of the ancient Writers upon this place did ground their opinion that Antichrist should come of Dan and therefore they say that tribe is omitted Apocal. 7. and this Pererius holdeth a probable opinion and worthy of credit Conâ—r 1. By this meanes that which Iacob pronounceth as a blessing upon Dan they turne to a curse and whereas Iacob speaketh of one that should be a deliverer of his people which some doe fitly apply to Sampson they would have him point out an enemy and adversary to the Church of God 2. The tribe of Dan was dispersed a thousand yeeres before Antichrist appeared in the world 3. Dan is omitted in the Apocalypse because of the idolatry which began in that tribe wherein Antichrist doth imitate him though hee come not of his stocke so likewise is Simeon omitted in Moses benediction Deuter. 33. yet they will not â—nferre that Antichrist should come of that tribe as Simeon is omitted by Moses for his evill example so Dan is by Iohn for his idolatry 7. Confut. Against Limbus 〈◊〉 Vers. 25. WHo shall blesse thee with the blessings of the deepâ—◠〈◊〉 lieth beneath Pererius maketh Ioseph here a type of Christ whom the Patriarks blessed and praised in the lake or Limbus in the deepe beneath whom he delivered from thence numer 1â—5 Contra. 1. These are but weake arguments of such weighty matters that are taken from types and figures â— Iacob speaketh here of temporall blessings of the wholesome aire pleasant dewes fruitfull ground and nourishing springs in the deepe below they are therefore unproperly applied to spirituall 3. Neither shall he ever be able to prove that the Patriarkes were shut up in the deepe below seeing that the rich man in hell looked up and lift up his eyes to Lazarus being in Abrahams bosome Luk. 16. it was then a place above not in the deepe beneath 8. Confut. What it is to be gathered to his people Vers. 33. WAs gathered to his people 1. Burgensis will have this people to be the fathers in Limbus to whom Iacob went so also Lyranus Contra. 1. Henoch was of this people to whom the Patriarks went after death but hee was not in Limbus hee was taken up to heaven and walked with God 2. Abraham went to his fathers in peace Gen. 15.15 that is with joy and comfort but what comfort is there in Limbus a lake and dungeon of darkenesse 3. Wherefore to be gathered to his people is not to be joyned to the Angels as gloss interlinear for Abraham is said to goe also to his fathers but the Angels were not his fathers neither is this phrase all one as to say he slept with his fathers or went the way of all flesh or changed his life as Perer. Mercer for Ismael is said also to goe to his people Genes â—5
punished than adulterie which farre exceedeth the other as the Wise man compareth them together Prov. 6.30.32 that which the spirit of God hath judged to be the weightier sinne by mans ballance cannot be made lighter And hereof Erasmus complaint in his time was just Savitur passim in miseros fures c. Poore theeves are every where streightly handled whereas neither Dracos nor the Romane nor Moses lawes punish theft with death Then hee proceedeth Avaritia nostra facit ut ideo magnum malum existimemus furium quia pecuniam summi boni loco ducimus Our covetousnesse is the cause that we count theft such a great evill because we hold money to be so great a good This may suffice of this question 4. Places of docâ—rine out of the whole booke 1. Doct. Gods election sure and infallible FIrst it is evident by this booke of Exodus wherein is set forth unto us how diversly the people provoked God by their sinnes as their Idolatrie lust murmuring impatience yet God continued their mercifull Lord still that Gods election is immutable and whom he loveth he loveth to the end Ioh. 13.1 Genevens 2. Doct. Which is the best forme of a Common-wealth SEcondly In this booke also is described the best forme of a Common-wealth when as both Prince Nobles and people have their due that forme which is mixed of these three states is the happiest and least subject to change and freest from mutinies So was it in Israel in Moses time in his sole government there was a Monarchie in the 70. Elders assistants an Aristocracie in that out of every tribe the Senatours and Elders were indifferently chosen therein there was a shaddow of the Democraticall state Sâ—mler This mixt forme of government is well seene in our high Court of Parliament where there is a concurrence of three estates 5. Places of confutation 1. Confutation against election by workes FIrst this booke shewing on the one side the ingratitude and disobedience of the people on the other the stedfast love of God toward them affoordeth an evident argument of Gods free election without any respect to workes against those which defend election ex praevisis operibus of workes foreseene before and the Apostle to the same purpose out of this booke alleageth that notable text I will have mercie on him upon whom I will have mercie Rom. 9.15 Borrhaius 2. Confutation against those which say all things were carnall to the fathers FUrther some out of Serveius schoole which have taught that the fathers in the law had only a carnal imagination of terrene things and no knowledge of the Messiah are in this booke confuted for S. Paul sheweth how that in their externall actions and symbols baptisme was shadowed forth and Christ both their spirituall meat and drinke and ours 1. Cor. 10.2.3 And though the Apostles expected a terrene kingdome Act. 1. that they did draw from the error of those times it being a generall received opinion But they themselves before that joyned with Peter in confessing Christ to be the Sonne of God Matth. 16. and afterward they shewed wherein their happinesse consisted in preaching remission of sinnes in Christ. Simler Prologomen 6. Places of morall use 1. Mor. Our spirituall deliverance by Christ shadowed forth FIrst here in the deliverance of Israel out of Egypt is shadowed forth our spirituall deliverance by Christ they under Moses escaped from the tyrannie of Pharaoh and the bondage of Egypt wee by Christ are set free from the spirituall captivitie of sinne and Sathan as the Prophet Zacharie alludeth unto this externall deliverance chap. 10.11 The Scepter of Egypt shall depart away Borrah 2. Mor. Gods chastisements tend not to destruction but to amendment AGaine in that the Lord when the people sinned scourged them and yet not to their destruction but to their amendement it sheweth that both God is not partiall but will punish sinne even in his owne children as also that the afflictions which God layeth upon his children tendeth not to their eversion but is sent rather to worke their conversion Genevens The Apostle saith If ye endure chastening God offereth himselfe unto you as unto sonnes Heb. 12.7 3. Mor. Example of speciall vertues in this booke FUrther in this booke many examples of singular vertues are propounded worthy of imitation of piety in the Midwives of faith in Moses parents of meeknesse in Moses and faithfulnesse toward his people of zeale in the Levites that all flocked to Moses to execute vengeance upon the Idolaters Simler CHAP. I. THis chapter sheweth the occasion which moved the Lord for the cause thereof was in himselfe to procure the deliverance of his people This occasion is of two sorts First the wonderfull increase of the people where is mention made both of their names and number comming downe to Egypt vers 1. to vers 7. then of their increasing in Egypt vers 7. Secondly The other occasion is the affliction of the Israelites which followed upon this their increasing and multiplying where is set downe their consultation with the threefold end thereof vers 10. Then the execution where foure severall afflictions of the Israelites are described 1. Their hard usage under the taskmasters vers 11. 2. Their miserable bondage being at the command in generall of the Egyptians not only for publike but private workes vers 14. 3. The male children are commanded to be slaine where first the charge is given by Pharaoh to the Midwives vers 15.16 Then the execution followeth contrarie to the Kings expectation where three things are declared the reason which induced the Midwives not to obey the Kings cruell edict v. 17. their defence unto the King vers 18.19 the reward of the Midwives vers 20. 4. Then followeth the generall edict for the destroying of all the men children vers 22. 2. The divers readings 5. But Ioseph was in Egypt A.P.V.B.G. cum caeter with Ioseph which was in Egypt T. here which is added the meaning is that Joseph though he were in Egypt must be added to that number to make up 70. 10. That they joyne themselves unto our enemies or fight against us T. better than and fight against us B.G. cum caet for their feare is threefold lest they should run to their enemies rebell or escape out of their service 11. They built for Pharao cities of munition T.S. rather than cities of treasure A.P.C.B.G. or cities of tabernacles L. or cities of store V. the word mischenoth is taken for munition 1. King 9.19 14. With all manner of bondage which they exacted of them by cruelty G.A.P.L. or according S. better than beside all service which c. T. for the preposition eeth signifieth with or to put it in the nominative their bondage wherein they served them was most cruell V.B. the word bepharech signifieth not cruell but by or with cruelty 16. When yee looke into the stooles T. that is whereon the women sate in their travell to see of