consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the sinne of idolatrie as Tostatus confesseth that he sinned Nec
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name
heart divers profitable questions come now in order to be handled for seeing the Lord is here divers times said to harden Pharaohs heart as chap. 4.21 chap. 7.3 chap. 9.12 chap. 10. vers 10. and 20. and 27. chap. 11.10 chap. 14. vers 14. and 8. even nine times in all it seemeth that Moses of purpose useth this significant phrase and doth inculcate it often that we should well weigh and consider it QUEST XIII What the hardnesse of heart is FIrst then it is requisite to be knowne what this hardnesse of heart is 1. It may first be described negatively by the unaptnesse of an hard heart to any thing that is good it is neiâ—her passive active or apprehensive of any good thing not the first nec movetur precibus nec cedit minis It is neither moved by prayers nor giveth way to threats as Bernard saith For the next he saith it is ingratum ad beneficia ad câ—â—silia infidum it is unthankfull for benefits unfaithfull in counsell unshamefast in evill things c. There is no activitie in it to any goodnesse And for the third praeter solas injurias nihil non praeterit it remembreth nothing that is past but wrongs nor hath any forecast for the time to come unlesse it be to seeke revenge 2. It may be described also by the perpetuall companion thereof the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affection As the Apostle saith speaking of the Gentiles having their cogitation darkned through the ignorance that is in them because of the hardnesse of their heart Ephes. 4.18 Both these concurred in Pharaoh he shewed his blindnesse in saying I know not Iehovah his hardnesse of heart in adding Neither will I let Israel goe Exod. 5.2 3. The propertie of hardnesse of heart is this that it is not onely a great and grievous sinne but also the punishment of sinne that it is a sinne the Apostle sheweth Heb. 3.12 Take heed brethren lest then be at any time in any of you an evil heart to depart from the living God And that it is a punishment of sinne S. Paul also testifieth Rom. 1.21 Because when they knew God they did not glorifie him as God c. Then it followeth vers 24. God gave them up to their owne hearts lusts c. 4. Now the qualities and inseparable adjuncts of hardnesse of heart are these 1. Blindnesse of the judgement and understanding as Isai. 6.10 Make the heart of this people fat make their eares heavie and shut their eyes lest they see with their eyes heare with their eares and understand with their hearts 2. They are obstinate and wilfull and refuse to be admonished and instructed Who say unto God depart from 〈◊〉 we desire not the knowledge of thy wayes Iob 21.14 3. Such are rejected and cast out of the presence of God and left unto themselves such an onâ— was Saul of whom it is said That the spirit of the Lord departed from Saul and an evill spirit sent of the Lord vexed him 1. Sam. 16.14 4. They delight in doing of evill and make a sport of sinne Prov. 2.14 Which rejoyce in doing of evill and delight in the frowardnesse of the wicked 5. They regard not to doe things honest in the sight of men but contemne and despise all others Prov. 18.3 When the wicked commeth then commeth contempt 6. They are incorrigible and past all hope of amendment Prov. 1.30 They would none of my councell but despised all my correction 7. They are not ashamed of most vile sinnes Ierem. 3.3 Thou hadst a whores forehead thou wouldest not be ashamed 8. When the Lord smiteth them they feele it not neither have they any sense of Gods judgements whom the wise man compareth to those that sleepe in the mast of a ship and as drunken men that are stricken but know it not Prov. 23.24.25 9. They are growne to such an evill custome of sinning that they can doe none other as the Prophet saith can the blackamore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Ierem. 13.23 10. So that the sinnes of such seeme to be inexpiable and indeleble as the same Prophet saith that the sinnes of Iudah were written with a penne of iron and with the poâ—nt of a Diamond chap. 17.1 11. They wax daily worse and worse of whom it is said Revel 22.11 Hee that is filthy let him be filthy still 12. And as they increase in sinne so they doe treasure up Gods judgements against themselves and heape unto themselves wrath against the day of wrath Rom. 2.5 QUEST XIV Whether God be the efficient and working cause of hardnesse of heart NOw in the next place concerning the efficient cause of the hardnesse of heart 1. That it cannot be imputed to God as the worker and Author thereof it may appeare by these reasons First the hardnesse of the heart is a great sinne as is proved in the former question but God is no wayes the Author of sinne seeing he neither tempteth or perswadeth unto it for God tempteth no man Iam. 1.13 neither hath commanded it but hath forbidden it by his Law nor yet worketh with them that doe evill for all that God doth is good and so there is none good but God Mark 10.19 Neither doth the Lord approve sinne being done Psal. 8.4 Thou art not a God that lovest wickednesse If then God neither move to sinne nor commends it nor yet assisteth the committers of it or approveth it he is no way the Author of sinne Secondly if God causeth sinne then every man should sinne of necessity and so his punishment should bee unjust being forced to sinne But as Augustine saith Deus nemini per hoc quod falli non potest aut necessitatem aut voluntatem intulit delinquendi God by this that he cannot be deceived hath not brought upon any either a necessity or willingnesse of sinning Thirdly Augustine useth another excellent reason Fieri non potest ut per quem à peccatis surgitur per eum in peccata decidatur It cannot be that by whom men rise from sinne by him they should fall into sinne Fourthly Plato thus reasoneth Deus qui bonus est malorum causa dici non potest c. God that is good cannot be said to be the cause of evill for then hee should be contrary to himselfe Lastly if God any way should be the Author of sinne then it should be no sinne for whatsoever God doth is good Nay not to doe that which the Lord willeth should be sinne Perer. 2. Yet seeing God is said in Scripture to harden the heart which betokeneth an action aâ—d likewise in other termes God is said to give some over to vile affections Rom. 1.26 and to send upon some strange delusions that they should not beleeve the truth 2. Thess. 2.11 and to make the heart fat the
tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking
Never any man in earth Christ onely excepted kept the Sabbath without sin the Apostle saith He that is entred into his rest hath also ceased from his owne workes as God did from his Heb. 4.10 it is the rest onely of Christ where there shall be cessation from all the workes of sinne But that rest which Adam should have kept in Paradise was not Christs rest therefore he kept no rest there without sin he fell then before the Sabbath 10. That place lastly maketh to this purpose Psal. 49.13 Adam lodged not one night in honour for so are the words if they be properly translated the word is lun which signifieth to lodge or stay all night and thus divers of the Rabbines doe expound this place of Adam Upon these reasons it seemeth most probable that Adam did not continue one night in Paradise but fell in the same day of his creation Of this opinion are Irenaeus Cyrillus Epiphanius Moses Barcephas Philoxenus Ephrem with others rehearsed by Pererius upon this place though he himselfe be of another opinion That objection that so much businesse as the giving of names to the creatures by Adam the temptation of Eva by the Serpent and seduction of Adam by woman could not be dispatched in so small a time of six or seven houres may easily bee answered 1. It is evident by the text that the imposition of names was performed the day of his creation before the woman was made Gen. 2.20 and it asked no long time in regard of the singular wisdome and knowledge of Adam who was able at the first sight of the creatures without any long search or triall of their nature to give them fit names 2. Of Satans nimblenesse in hastening the tentation and insinuating himselfe to the woman there need bee made no doubt the celerity and agility of spirits is great 3. It was the coole of the day about the Eventide when sentence was given against Adam so that in the space of eight or nine houre from his creation to his fall all these matters might easily be done QVEST. XXXIII Whether Adam was cast out Vers. 24. THâ—â— hee cast out man c. 1. Where the Septuagint adde and placed him before Paradise whereupon some writers have descanted of the causes why Adam was placed before Paradise that by the sight thereof he remembring from whence he was fallen might more effectually repent his sinne the originall is otherwise that not Adam but the Cherubims were placed before Paradise 2. Whereas Theodoret thinketh that these Cherubims were not Angels but certaine terrible visions set to feare man from that passage it may be otherwise gathered out of Scripture where wee read that the Cherubims pictured over the Arke were beautifull faces representing Angels and therefore the Prophet compareth the king of Titus glittering in his pretious stones to the Cherub Ezech. 28.14 3. Concerning the fiery shaken sword we refuse 1. either the collection of Tertullian who taketh it for torrida zâ—â—a the parching countrie under the aequinoctiall or of Liranus who would have it to be a certaine wall of fire about Paradise or of Rupertus that understandeth it of purgatorie fire for all these are deceived about the translation the word signifieth not a fiery sword shaken but rather a sharp sword shaken as the Chaldâ— paraphrast readeth which by the shaking seemeth to glitter as the flame of fire or because the word Lahat signifieth to inflame it is not unlike but that some fierie inflammation in the likenesse of a sword might be set as a terrour in that place Iun. 4. Places of Doctrine 1. Doct. Spirits have power to possesse bodies and speake out of them WHereas Satan useth the serpent and out of his trunke frameth a voice we neede not thinke it strange that the Devill hath this power to possesse the bodies of beasts and to speake out of them which though Iulâ—aâ— the Apostata counted a fable Cyrillus learnedly sheweth the like to have beene done out of the heathen writers as how in Homer Achilles horse inspired by Iuno foretelleth his death Pâ—rphyrius writeth that the river Causus saluted Pythagoras saying Ave Pythagora and Phylostratus that a certaine Elme saluted Apollonius Isogonus Cithiensis saith that in Rhodeâ— a certaine bull consecrate to Iupiter did speake The Pagans therefore and Atheists finding the like in their owne writers have no reason to deride this storie of the Devils speaking in the serpent Perer. 2. Doct. Adam and Eva sinned not before they were tempted WHereas Satan was the first that inveigled the woman with ambitious desire saying yee shall bee as Gods vers 5. The opinion of Prosper is discovered not to be sound that our first parents were tickled with pride before the tentation and therefore were permitted of God to fall into it for this difference is made betweene the sinne of man and of the Angels he fell being seduced but the other of their owne pride without a seducer transgressed 3. Doct. Adam if he had not sinned should not have died Vers. 19. DVst thou art and to dust thou shalt returne hence it is gathered that death was not naturall to man but hapned because of sinne contrary to the opinion of Iosephus that thinketh that man should have died though he had not sinned but his life should have beene much longer It was the opinion also of the Pelagians that death was in mans nature and sprang not from sinne Not much differing is the sentence of the Popish writers that man was created mortall by the condition of his nature yet preserved by a supernaturall gift the contrary is evident from hence because it was never said to man before he had sinned that he should returne to dust 4. Doct. The Trinity proved out of the Old Testament Vers. 22. BEhold the man is become as one of us This is an evident place against the Iewes to prove the Trinity for here the Lord speaketh of more than one neither can it be answered that it is but a phrase of speech to use the plurall for the singular for here is more than a phrase this speech could not be true to say one of vs if there were no more than one person in the God-head 5. Doct. Why God suffered Adam to be tempted and fall FUrther whereas the question will be demanded how it stood with Gods justice and holinesse to suffer man to be tempted whom he foresaw should fall Our answer is this 1. we say with the Apostle O the deepenesse of the riches both of the wisdome and knowledge of God! how vnsearchable are his judgements and his waies past finding out Râ—m 11.33 And Augustine maketh the same answer to this question Altitudinem consiliâ—eâ—us penetrare non possum c. I cannot enter into the depth of Gods counsell 2. Yet for as much as God had given man free-will and sufficient strength to resist this tentation if he would it was fit he should be left to
here said to come of the Casluhims 5. This Palestina then was first inhabited by the Cananites which were expelled by the Capthorims Deut. 2.23 and though afterward it was inhabited by the Philistims yet it was part of the land of Canaan and so of right belonged to the land of promise QVEST. XXII Of the progeny of the Cananites Vers. 15. ANd Canaan begat Zidon c. 1. He was the founder of Sidon a City in Phaeniciâ— called great Sidon Iosu. 19.28 because it was a famous City more ancient than Tirus which the Prophet nameth the daughter of Sidon Isay 23.12 Iustinus thinketh it was so called of the abundance of fish for in the Phaenician language a fisherman is called Said but it is more like that Sidon beareth the name of the founder to this day 2. Cheth or Heth from him came the Hethites that dwelt about Hebron as it may appeare by the cave which Abraham bought of them Genes 23.19 This was a warlike people and of them were there gyants men of great stature of whom the Syrians were afraid lest the King of Israel had hired them 2 King 7.6 3. Iebusi the founder of the City Jebus afterward called Jerusalem Iosua 18.28 from whence they could not be expelled till Davids time 2 Sam. 5. 4. Emori father of the Amortheans or Amorites which inhabited about Bashan and Gilead whose king was Og their country fell to the lot of Gad and Ruben and the halfe tribe of Manasses Num. 21. these Amorites were dispersed into divers parts of the land of Canaan and therefore the whole country beareth their name Genes 15.16 the wickednesse of the Amorites is not yet full their stature of body was great therefore compared to the Cedars Amos 2.9 But their wickednesse was greater as the Prophet to set forth the sinne of Israel saith their father was an Amorite c. Ezech. 16.3 5. Girghashi of whom came the Gergasenes Matt. 8. by the lake Tiberias where was the Towne of Ptolome called Gerasa of Iosephus Cesaera of Pliny Gelasa hence some thinke the lake Genesar had the name Mercer 6. Hivi of him came the Hivites these dwelt under mount Hermon Iosua 11.3 which is a part of mount Lebanon Iud. 3.3 toward the East belonging to Trachonitis Perer. some of the Hebrewes take the Hivites and Rephaim for all one and for that cause Genes 15.20 where the nations of the Cananites are rehearsed the Rephaim are named and the Hivites omitted 7. Arki who built the City Areas over against Tripolis under Lebanon Hierom. 8. Sivi of whom the desart of Sin tooke the name Perer. and the City Sin not farre from Lebanon Hierom. of him came the inhabiters of Capaâ—orsa Hierosal a towne in Idumea not farre from Jebus toward the south Ptolom 9. Arvadi of whom came the Aradians that inhabited the Island Aradus famous for their skill in sea-faring Ezech. 27. v. 8. 10. Zemari Hierom placeth the Semareans in Colo Syria with their city Edessa Hierosol taketh them for the Emisseni in Syria whom Pliny calleth Hemiseni But it is most like that he was the author of those that inhabited Zemaraim Iosua 18.22 of whom also the mountaine Zemaraim was so called 2 Chron. 13.4 11. Chamathi two Cities of this name Chamath we read of in the Scripture one in the land of Canaan which belonged unto the possession of Nephthaly Iosua 19.35 called Hamoth Dor one of the Cities of refuge Iosua 21.32 The other was a chiefe Citie of Damascus Ierem 49.23 Tou the King of this Hamath was in league with David 1 Chron. 18.9 This Chamath the sonne of Canaan was the father of the Inhabitants of this Country which Zeiglerus would have to be Ithurea Iosephus and Hierome and Hierosol thinke this Hamath to be Antiochia the chiefe City of Syria Iunius taketh it for the Province Camatha which extendeth from Lebanon to Arabia deserta the chiefe City whereof in time past was called Amathus QVEST. XXIII Of the Perizzites BUt whereas Genes 15.20 21. two other Nations are named which inhabited the promised land the Canaanites and Perizzites whereof no mention is made in this place The reason hereof may bee 1. either because those were of some of these kindreds the one called Canaanites as being the chiefe among them the other might be the Samareans as Pererius or some other so called because they inhabited the plaine Countrey in unwalled Townes for so the word is taken Esther 9.19 where the Jewes are called Perazim that is dwelling in Villages 2. Or which is most like as all these eleven sonnes of Canaan dwelled not in Canaan as the Arvadians and Camatheans so some forrainers of other kindreds might inhabite amongst them which came not of Canaan as the Kenites Kenizites Cadmonites whose Countrey is promised to Abraham Gen. 15.19 Such were the Philistims that came of the Capthorims which expelled the Anims Deut. 2.23 Iosua 13.3 There were also the Geshurites and Maachathites Iosu. 13.13 Such also might these Perizzites be 3. And beside these people of the Canaanites the ancient Inhabitants being expelled and removed might change their names Mercer QVEST. XXIV Of the borders and bounds of Canaan Vers. 9. THen the border of the Canaanites c. 1. Moses doth carefully limit the Countrey of Canaan because it was that land which the Lord had promised to the Israelites 2. The foure bounds of the Countrey of Canaan are Zidon in the North and Gaza on the South on the West side and on the East side the five Cities Sodoma with the rest Zoar is not named because it was but a small Towne and of no great account Gen. 19.20 in the North corner and Lasha in the South the same is Calirrhoe as Hierome thinketh where was a Bath of hot waters 3. This is the descrption of the whole land of Canaan which comprehended the seven Nations of the Canaanites expelled by the Hebrewes But that land of Canaan which is described by Iosua 13.3 was but one Countrey on the West toward the Sea a part of this great Country of Canaan which was the land of the Philistims QVEST. XXV Iapheth the eldest sonne C ham the youngest 2. THe brother of Iapheth the elder It is rather thus to bee read then the elder brother of Iapheth 1. Some thinke that Sem was the youngest sonne of Noah and C ham the next and Iapheth eldest as Lyranus Tostatus Genebrard But the contrary is evident Gen. 9.24 where Cham is called the younger sonne in respect of Sem and Iapheth 2. Neither was Sem the eldest as Augustine thinketh lib. 16. de Civit. Dei cap. 3. and Cajetanus Vatablus and some Hebrewes as Kimhi for Noah was five hundred yeare old when he beganne to beget his children Gen. 5.32 and when the floud came he was 600. yeare old Gen. 7.6 Now â—wo yeare after the floud Sem at an hundred yeare old begat Arphacsad Gen. 11.10 but then
thinketh no such thing being expressed 3. Wherefore this proceeded of Abrahams infirmitie rather who should have committed the preservation of his life rather to the providence of God than any such deuice of his owne Vatablus and although Abrahams intent were good to preserve his life in regard of Gods promise made to his seede yet he failed in the meanes and though he had rather have died than hazard his wives chastitie yet being wholly intent how to provide for his life he forgetteth all other things and casteth what perill might come one way and not another Calvin QUEST XVII Of the taking of Sarai into Pharaos house Vers. 15. THe woman was taken into Pharaos house 17. but the Lord plagued Pharao and his house 1. It was an usuall thing among the heathen Princes whose will stood for a law to take with violence at their pleasure such women as they liked so the Egyptians did steale away Isis the daughter of Inachus King of Argives and caried her into Egypt The Grecians carried away Europa daughter of Agenor out of Phenicia into Creta Iason brought Medea from Colchis into Grecia Paris did the like to Helena Menelaus wife so doth Pharao here to Sarai 2. Pharao was plagued some thinke with a flux of bloud some in that the wombs of their women were shut up as it is in the like story Gen. 20. Iosephus thinketh it was the plague Philo a torment both of bodie and minde it is most like it was such a plague as Pharao felt in himselfe 3. His house also was smitten with the same plague not onely the Princes that commended Sarai her beauty and so were accessary to this fact as Chrysostome thinketh but the whole house generally who though they all were not agents in this matter yet God whose judgements though secret yet are alwayes just was able to finde sufficient cause of punishment among them Calvin QVEST. XVIII How Pharao did know that Sara was Abrahams wife Vers. 18. WHat is this thing thou hast done unto mee c. By this wee see that even among the heathen adultery was counted an hainous sinne Et regi ipsi cavendum and even to be shunned of the King Ambr. lib. de Abrah c. 2. 2. Pharao taketh it grievously that hee was thus deceived of a stranger and if God had not protected Abraham it might have cost him his life Luther 3. This was knowne to Pharao not by the Egyptian Priests whom Pharao should consult withall as Iosephus thinketh though sometime it may please God that such may gesse at the truth as Balaam did but either it was made manifest by divine revelation as the like was to Abimelech Gen. 20. Chrysostom or else by the confession of Sara Oecolampad after that Pharao being feared by these plagues beganne to examine what might be the cause 4. Pharao layeth all the fault upon Abraham not considering that God saw his unchaste thought and his inhumanity towards strangers Iun. QVEST. XIX How Sarah was preserved from Pharaos lust Vers. 19. BEhold thy wife take her c. 1. Sarai was kept by Gods providence from the violent lust of Pharao as she was likewise preserved from Abimilech Genes 20. if God shewed that mercy to Abraham againe offending in the like it cannot be otherwise thought but he found that mercy with God before and the preservation of Sarai the second time sheweth that she was not corrupted before Calvin 2. The cause hereof was neither any moderate disposition in Pharao nor yet because the use was among those Easterne Princes as we reade of the Kings of Persia Est. 12.12 to prepare and purifie with sweet oyles and odours some while before such women as entred into the King Hieron But it is most like that Pharao was hindred by this sudden disease that he could not accomplish his lust Iun. and therein Chrysostome noteth the like miraculous deliverance of Sara from Pharaos raging lust as of Daniel from the Lions 3. The reason why here it is not expressed in like manner as Gen. 20. that Pharao came not neare Sarai Theodoret maketh to be this because Per id temporis Sarai paritura erat Isaach about that time Sarai was to beare Isaach and therefore it is expressed Ne suspectum illud semen esset lest he might bee thought not of Abrahams seed 4. Rupertus well noteth in this story of Abraham a type and figure of those things that hapned to his posterity 1. As a famine brought Abraham into Egypt so did it Iacob and his familie 2. As Abraham was afflicted by the taking away of his wife so was his seed oppressed 3. As Pharao was plagued for Abraham and Sarai so Pharao and Egypt were punished with ten plagues because of the Israelites 4. As Abraham was enriched by Pharao so the Israelites received great gifts of the Egyptians when they went out QVEST. XX. How long Abraham stayed in Egypt COncerning the time of Abrahams being in Egypt 1 Neither is it true as Eusebius citeth out of one Atrabanus that he aboad there twenty yeares seeing Abraham had dwelt but ten yeares in Canaan when Hagar was given him and Ismael borne Gen. 16. 2. Neither was Abraham so long conversant in Egypt and that by the leave of Pharao as that he did teach them the liberall sciences as Astrologie and such like as Iosephus thinketh lib. 1. antiquit But it is most like they learned it afterward by Iacob that lived there seventeene yeares or of Ioseph that was their governour 80. yeares 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt no not a yeare for presently after that Pharao was plagued of God he delivered Sarai and sent away Abraham giving him guides to see him safely conveyed QUEST XXII How the Kings of Egypt came to be called Pharaos Vers. 20. PHarao gave commandement c. 1. It appeareth that the name of Pharao was common to all the Kings of Egypt and no proper name for the Kings of Egypt were so called above a thousand yeares from Abraham till the destruction of the Temple and they had orher proper names beside as we reade of Pharao Necho 2 King 23. of Pharao Ophra Ierem. 44.30 2. It is not like they were so called as Vives thinketh of Pharus an obscure Island of the which there was no reason to name their Kings 3. But rather as Iosephus conjectureth of one of their first Kings that was so called as the Kings of Syria were called Antiochi the Kings of Egypt after Alexander Ptolomie the Emperours of Rome Caesars and Augustine 4. But whereas Iosephus thinketh that after Pharao Salomons father in law none of the Kings of Egypt were named Pharaos it is a manifest errour for 400. yeares after Salomon in Iosias time mention is made of Pharao Necho 2 King 23. 4. Places of doctrine 1. Doct. Of the free grace of election Vers. 1. THe Lord had said get thee out of thy Countrey
THe wickednesse of the Amorites is not yet full c. 1. The Amorites are named whereas there were other people of the Canaanites because they were the most mighty among the rest both in power and stature of body whose height was like the height of Cedars Amos 2.9 and they excelled in wickednesse and therefore the Prophet setting forth the wickednesse of Israel saith their father was an Amorite Ezech. 16.2 2. Neither did the punishment of this people depend upon any fatall necessity before the which they could not be punished but upon Gods will and purpose who would not cut them off at the first but in his just judgement permitted them till they came to the height of iniquity 3. Some by sinnes here understand the punishment of sinne which God suspended for a time but the other sense is better to take the word properly for the wickednesse of that people which was not yet ripe which God deferreth to punish both to make them excusable that despise so long a time of repentance and to justifie his owne judgements which he sendeth not without just cause 4. And there are foure arguments or marks of the ripenesse of sinne and the nearenesse of Gods judgements 1. the quality of the sinnes themselves when they are such as are directly against God as superstition Idolatry the offering up of their owne children in the fire against the law of nature as in unnatural uncleannesse such as reigned among the Sodomites against humane society as in cruelty and oppression as in the old world Gen. 6.11 2. The generality of sin when not a few but the whole multitude are corrupt so in Sodome were not to bee found ten righteous men 3. The impudency of sinners that are not ashamed openly to transgresse and to boast of their sinne as the Prophet complaineth of the Israelites they have declared their sinne as Sodome they hide them not Isa. 3.9 4. When they are incorrigible and past amendment as Pharaoh and the Aegyptians when they were not humbled with those ten grievous plagues the Lord overthrew them in the red sea Perer. QVEST. XVII Why Euphrates is called the great river Vers. 18. FRom the river of Aegypt to the great river of Euphrates 1. Euphrates is called the great river not as the Talmudists thinke because it confined the holy land but either for that it was the greatest river in Asia as Danubius is in Europe Nilus in Africa in India Ganges and Indus or for that it was one of the rivers that came through Paradise as for the same cause Tigris or Hiddekel is called the great river Dan. 10.4 2. The river of Aegypt is not Nilus as R. Salomon and Mercer for the bound of Palestina never extended so farre but it is a river which runneth out of Nilus betweene Pelusium and Palestina thorow a great desart and falleth into the Mediterranean sea this river is called Sithor as Aben Ezra of the troubled and blacke water Iosuah 13.3 which it borroweth of Nilus which for the same cause is called melas black it is termed also the river of the wildernesse Amos 6.14 the same which the Septuagint call Rinocolura Isa. 27.12 because it did run along by that city so called of the cutting or slitting of noses which punishment King Artisanes inflicted upon malefactors and sent them to inhabite that city Diodorus Siculus lib. 2. and of this opinion is Epiphanius that this river of Aegypt is the river Rinocolura to whom Lunius assenteth Iosu. 13.3 It seemeth to bee an arme of the river Nilus commonly called Carabus which is distant some five dayes journey from Gaza toward Aegypt Perer. ex Masio in Iosua 13. QVEST. XVIII How the land of Canaan is said to be given to Abraham Vers. 18. VNto thy seed c. But v. 7. the Lord said to give thee this land to inherit it and cap. 13.15 both are joyned together I will give it unto thee and thy seed for ever c. Now seeing Abraham had not so much as the breadth of a foot Act. 7.4 how was this land given to Abraham 1. Some thinke it was given to Abraham in right to his seed in possession or to him because it was given to his seed for as the sonne belongeth to the father so what is given or promised to the son concerneth the father 3. but therefore is this land said to be given to Abraham though hee never had possession thereof but his seed because for his sake and the love of God toward him it was given to his seed as Moses saith because he loved thy fathers therefore hath he chose their seed after them Deut. 4.37 QVEST. XIX Whether the Israelites ever enjoyed the whole countrey Euphrates FRom the river of Aegypt to the river Euphrates c. But whereas the land of Canaan is otherwise confined Numb 34.8 where it is not extended beyond Hamath which is a great way on this side Euphrates and the usuall limitation and border was from Dan to Beersheba 1 King 4.25 which as in length not above 160. miles and in breadth from Joppe to Bethlem not above 46. miles as Hierome witnesseth epist. 129. ad Dardan a great question is here moved how their borders could reach to Euphrates 1. Some thinke that there were two countries promised to Abrahams seede the lesse of Canaan which they possessed and a larger extending to Euphrates upon condition if they walked in obedience which condition because they performed not they never injoyed that countrey sic Hier. like as in the Gospell saith he the Kingdome of heaven is promised to the obedient but if they performe not obedience they shall misse of the reward nequaquam erit culpa in promittente sed in me qui proâ—issâ—â— acceperâ— non merui and yet the fault shall not be in him that promiseth but in mee that am not worthy to receive the promise Hieron ibid. to whom subscribeth Andreas Masius in c. 1. Iosue 2. Augustine is of another opinion that the promised land was of two sorts the lesse which comprehended the land of Canaan which the Israelites possessed under Iosua the other which reached to Euphrates which was not under their dominion till David and Salomons time who reigned over all Kingdomes from the river that is Euphrates and from Tipsack which was a City upon that river afterward called Amphipolis even unto Azzah or Gaza 1. King 4.21.24 August qu. 21. in Iosue to whom agree Cajetane and Oleaster and Iunius upon this place and this seemeth to bee the better opinion for wee are not to thinke but that this promise made so solemnely to Abraham accordingly tooke effect 3. Whereas it is objected that all the country to the river Euphrates was never given unto Israel no not in Salomons time because they did not expell thence the inhabitants and plant the Israelites there as they had done in Canaan First Augustine answereth that concerning the Cities which were a farre off they were commanded if they would
make peace not to smite them or roote out the inhabitants but onely to make them tributary but they were charged that in the nearer Cities they should save none alive Deut. 20.11.16 and this might be the cause why in these remote countries they expelled not the inhabitants Againe because this large dominion by reason of the peoples sinnes continued not long this might be a reason why these countries were not inhabited of the Israelites who if they had obeyed the Lord he would have made it a firme possession unto them as the other of Canaan QVEST. XX. Of the country of the Kenites and Kenezites Vers. 19. THe Kenites Kenezites c. Here are ten sundry nations rehearsed whose countries are promised to Abraham whereas in other places there are but six named Exod. 3.8 in other seven Deut. 7 1. The reason thereof is not 1. either because here the countreyes were named given to all Abrahams posterity as to the Ismaelites Idumeans in other places those which onely belonged to the Hebrewes as Tostatus thinketh For every where under the name of Abrahams seed the faithful people are only comprehended that should come of Isaack 2. Neither is it to be thought that the names of these nations knowne in Abrahams time were after extinguished Perer. 3. Or as Augustine that these ten nations inhabited the large Land of promise which reached to the river the seven usuall the lesser countrey of Canaan for many moe nations inhabited on this side Euphrates than are here named 4. But I preferre rather Iunius opinion that three were the borderers upon the Land of promise which the other seven then possessed the Kenites on the South the Kenezites on the North the Kadmonites toward the East so that in this verse the Land of promise is bounded and limited 5. Therefore the Hebrewes are deceived that thinke these three the Kenites Kenezites Kadmonites to be the Idumeans Ammonites Moabites because Kenaz was the sonne of Eliphaz of Esau who though they were not subdued by Iosua should at the length be vanquished by the Messiah For 1. the Lord gave not a foot of any of these countreyes possessed by the children of Esau and Lot to the Israelites Deut. 2.5.9 2. they dreame of their Messiâ—h to be a temporall Prince and conquerour which is their errour 3. these nations might be subdued by Iosua among the rest though they are not named 4. Whereas the Cananites are here otherwise named then Gen. 10. their names might bee changed in processe of time or one might have two names Abâ—â— Ezra Mercer 4. Places of doctrine 1. Doct. Of beleeving God and in God Vers. 6. ABraham beleeved the Lord c. in the Hebrew in the Lord yet that common distinction of beleeving God and in God though there be a difference betweene them is not grounded upon the phrase of Scripture which indifferently useth both these for one especially in the new Testament as Ioh. 5.14 He that beleeveth him that sent me hath eternall life 1 Ioh. 5.10 He that beleeveth in the sonne of God c. 2. Doct. That the starres cannot be numbred Vers. 5. TEll the starres if thou be able to number them c. Hence then it may well be enforced that the starres cannot be numbred as the Prophet Ieremy saith 33.22 as the army of heaven cannot be numbred nor the sand of the sea measured so will I multiply the seed of David the starres then can be no more numbred than the sand of the sea measured and therefore this is set forth as a worke peculiar unto God which counteth the number of starres Psal. 147.4 Wherefore Aratus and Eudoxus were deceived which thought they did comprehend the number of the starres and the common Astronomers that hold there there are not above a 1022. starres to bee seene in the sky for if it were so it had beene an unfit comparison to liken the multitude of Israel which amounted to more than 600. thousand Exod. 2.37 to the stars Deut. 10.22 August lib. 16. de civit dei c. 23. R. Levi thinketh that in Abrahams time the starres were not numbred but afterwards they were by Astronomers but neither then nor since could they ever bee numbred as hath beene shewed 3. Doct. Word and Sacraments must be joyned together Vers. 18. IN that same day the Lord made a covenant c. Here the word and promises is annexed to the signe preceding whereby we learne that the word and sacraments should bee joyned together Calvin 5. Places of confutation 1. Confut. Faith justifieth not meritoriously but by way of apprehension and application of the righteousnesse of Christ. Vers. 6. ABraham beleeved God and hee counted that unto him for righteousnesse c. First from hence that popish doctrine is confuted that faith justifieth not as it apprehendeth and applieth the righteousnesse of Christ but as it is a meritorious worke by the worthinesse and dignity thereof Remist annot in Rom. 3. Sect. 3. But the Apostle concludeth otherwise that to him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4.5 where righteousnesse then is imputed and accounted there is not wrought or obtained by workes faith then justifieth not as it is a worke or meritorious but as an instrument in apprehending the justice of Christ which is imputed by faith 2. Confut. Faith a speciall application of the promises of God SEcondly Bellarmine collecteth out of this place that a justifying faith is not a speciall application of the promises of God in Christ but a generall beleefe only that whatsoever God saith is true as Abraham saith in this place was his giving of credit to Gods speeches that hee should bee the father of many nations lib. 1. de justif c. 8. Contra But it is otherwise evident out of the scripture that Abraham beleeved not onely Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applieth it Galath 3.16 yea Abraham rejoyced to see Christs day Iohn 8.16 as having a particular interest in him as his Saviour 3. Confut. That faith only justifieth THirdly this place strongly proveth against the Papists that faith only justifieth for whereas Abraham had shewed before this many excellent workes of piety in building altars in many places and calling upon the name of God of charity in seeking reconciliation betweene Lot and him c. 13. of mercy in redeeming Lot being taken prisoner c. 14. contempt of riches in refusing to take of the King of Sodomes goods yet none of all these workes are reckoned or imputed unto Abraham for righteousnesse but onely his faith Now whereas Perer. objecteth that place Psal. 106.31 that Phinehes work in executing judgement upon the adulterer and adulteresse was likewise imputed to him for righteousnâ—sse and so would prove that faith only is not imputed for righteousnesse but workes also Perer. in 15. Genes v. 6. Our answer is further this that the Prophet in
more truly that in this supposed case it had not beene lawfull for Lots daughters to doe as they did because Veticia est lege naturali talis commixtio such câ—rnall commixtion is forbidden by the law of nature and admitteth no dispensation And againe their owne minde gave them that they did not well the care of conservation of man-kinde belonged to their father and therefore they should have consulted with him they then not consulting with their father feared his consent and so condemned in their conscience their owne act QVEST. XXXI Whether Lot were altogether ignorant what was done to his daughters Vers. 33. HE knew not when she lay downe nor when she rose up 1. It can neither be as the Septuag read he know not when he lay downe or rose up for Lot was not so seâ—slâ—sse not to know what he did when he a woke and rose up 2. Neither is it a thing incredible nescientem coire quempâ—am for a man not knowing in his sleepe to doe the act of generation seeing the Scripture so testifieth here of Lot 3. Neither is Lyranus opinion right that Lot onely was ignorant when his daughters came to him and rose up but he knew whaâ— he did in the act supposing through forgetfulnesse that it might be his wife for Lot if he remembred himselfe when hee awaked what he had done would not have committed the same thing againe 4. Neither is Tostatus conceit out of Thomas probable that Lots daughter conceived by him by nocturnall pollution and shedding of seed not by the act of generation as Thomas reporteth of one that was by that meanes with child by her father who for preserving of her virginity kept her in his owne bed for the text it selfe overthroweth this conceit they consulted to lie with their father or as the Septuagint reade sleepe with him and so they did 5. Therefore Cajetanus opinion is to bee preferredâ— Lot omnino nescivisse universâ—m rem gestam that Lot was ignorant of the whole matter what was done from the first to the last of which opinion Chrysostome was before the reasons are these 1. Chrysostome ea peccata nos condemnant quae scienter facimus those sinnes condemne us which we doe wittingly but the Scripture excuseth this fact of Lot by his ignorance 2. Cajetane saith hoc omne â—pios perfici posse imped to rationis usu that his businesse may be done though the use of reason be hindred as in those that are drunken 3. Pererius addeth that the progressive faculty may be exercised in sleepe as many walke carry things from place to place and doe such like things in their sleepe and of the same sort might this act 〈◊〉 4. The Devill also to helpe forward this worke might worke such a fantasie in Lots minde being asleepe 5. Calvins conjecture is best Non tam vino fuisse obrutum quam propter intemperiem divinitus percussum spiritu stupâ—ris That Lot was not so much oppressed with wine as stricken with a spirit of slumber and senslesnesse from God because of his intemperance to which agreeth that saying of Chrysostome Divina dispensatione factum ut sic illo vino gravaretur ut omnino ignoraret That God so disposed that he should be so overcome of wine that he was utterly ignorant It was not then the operation onely of the wine but Gods worke withall that caused this senslesse ignorance QUEST XXXII The causes why the Lord suffered Lot thus to fall THe causes why Lot was permitted thus to fall are rendred to be these 1. His double incredulity in not giving credit to the Angell promising him safety first in the mountaine and then in Zoar caused him to be punished with these two sinnes of drunkennesse and incontinencie Hierome 2. His drunkennesse made way unto his lust Calvin 3. God hereby sheweth his great goodnesse and singular providence who can turne evill unto good for of Moab one of those incestuous births came Ruth which was married to Booz of whose line came our Saviour after the flesh Perer. 4. God hath set forth this example to make us circumspect Ne abeamus in securitatem that we be not secure Luther If Lot so excellent a man fell into such grievous sinnes of drunkennesse and incest who ought not to be humbled and take heed to his wayes and depend upon God for his direction 4. Places of Doctrine 1. Doct. None perfectly just in this life Vers. 8. BEhold I have two daughters c. Calvin from hence concludeth that no mans works are so perfect but in some things they faile The Scripture calleth Lot a righteous man but secundum quendam modum after a certaine manner as Augustine saith The Scripture noteth six great faults in this righteous man 1. His contention with Abraham Gen. 13. 2. His offering of his daughters to the rage of the Sodomites 3. His incredulity in doubting to be saved in the mountaine 4. His weaknesse of faith in fearing to stay in Zoar which the Lord promised to save for his sake 5. His drunkennesse 6. His incestuous act though involuntary Therefore as Saint Iames saith In many things we offend all Iam. 3.1 so there is none so righteous but in some things he offendeth 2. Doct. The elect Angels ministers of Gods judgements upon the wicked Vers. 13. THe Lord hath sent us to destroy it The good Angels then as they are Ministers of Gods mercies toward the elect Psal. 91.11 He shall give his Angels charge over thee so are they the executors of Gods judgements upon the wicked as upon the host of Senacherib 2 King 19. and here upon the City of Sodome Sometime also the elect Angels doe execute Gods judgements upon his owne people as 2 Sam. 24. when David had numbred his people but this is more rare and then when such judgements tend rather to our good than hurt our correction rather than confusion 3. Doct. No man can deliver himselfe from the bondage of sinne Vers. 16. THe men caught him and his wife by the hands c. As Lot would not have hastened to come out of Sodome if the Angels had not pulled him by the hands so cannot we free our selves from the bondage of sinne nor come forth out of the wickednesse of the world except the Lord doe call us out as our Saviour saith None can come unto me except my father draw him Ioh. 6.44 4. Doct. We must abandon whatsoever belongeth to Babylon Vers. 17. NEither tarry thou in all the plaine Lot is not onely taken forth of Sodome but forbidden to stay in the plaine that belonged thereunto so is it not enough to come forth from the grosse superstition of the Romish Babylon but we must shake off whatsoever hath any affinity or agreement with it sic Muscul. as the Apostle saith Abstaine from all appearance of evill 1 Thess. 5.22 5. Doct. The destruction of the world by fire shall be sudden Vers. 28. HE saw the smoake of the land
sometime be used appellatively for a merchant Prov. 31.24 But he was a Canaanite as we reade the like of Simeon that he had his sonne Saul by a Canaanitish woman Gen. 46.10 Mercer 3. No marvell then if Iudah matching into the cursed stocke of Canaan whose land was promised to Abraham and his seed which Iudah could not be ignorant of had no good successe in his children the fruits of this marriage who also were accursed of God Calvin 4. Iudah saw this woman he tooke her and went in to her all was done in haste so that his affection carried him headlong his judgement did not guide him Muscul. QUEST V. Er and Onan whence and upon what occasion so called Vers. 6. IVdah tooke a wife to Er his first-borne 1. Though Iudah tooke him a wife without the consent of his father yet he will not have his sonne so to doe Muscul. 2. Whence he is called Er it is not certaine some will have it to signifie watchfull Augustine doth interpret it pelliceus to have his name of skinne or leather such as Adam was cloathed with in token of his transgression lib. 22. cont Faust. cap. 84. Isaack Carus will have all these three sonnes to be named from Iosephs calamity Er because Ioseph was in a manner desolate or destroyed of gnariri Onan of the griefe of their father Shelah of the errour which Iudah committed in selling of Ioseph Ramban thinketh Onan to be so called of the paine of his mother in travell as Rachel called Benjamin Ben-oni and Shelah of his mothers errour in ceasiâ—g to beare afterward But if it bee lawfull to use conjectures I thinke upon what occasion soever they had these names given at the first that the event answered their names for Er was solitary without children Onan had a lamentable end and about Shelah Iudah committed a great errour with Thamar 3. Iudah gave Er his name the mother named the other two not that as the Hebrewes note the father did alwayes name the first-borne the mother the rest for as we saw before in Iacobs sonnes sometime the father sometime the mother indifferently gave the name but not without the consent of the father Mercer 4. Concerning Thamar some Hebrewes would have her the daughter of Seâ— the high Priest Melchisedeck because Iudah judgeth her to be burned according to the law of the Priests daughter committing fornication Levit. 21.8 but seeing Sem died ten yeare before Iacob he lived not to the 50. yeare of Iacobs as Mercerus it cannot be that Thamar a childe-bearing woman should bee his daughter Iacob being at the least an hundred yeare old It is like she was a Canaanitish woman Luther and a vertuous woman that did leave and forsake the idolatry of her Countrey to worship the true God Perer. ex Philone QUEST VI. Of the sinne of Er what it was Vers. 7. NOw Er was wicked in the sight of the Lord. 1. The wickednesse of Er was not as Augustine supposeth in being given to oppression or cruelty lib. 22. cont Faust. cap. 34. but it is like to be the same sinne of unnaturall lust which Onan committed as may be gathered both by the likenesse of the punishment as by the phrase that he was wicked in the sight of God as it is said of the Sodomites Gen. 13.13 his sinne was not secret as Tostatus but it was a sinne very hainous and grievous against the order of nature and institution of God for he abused himselfe and spoiled his seed not because he would not have any issue by a Canaanitish woman as Mercer for then he needed not to have maried her but rather as the Hebrewes conjecture that hee might long enjoy the beauty and favour of Thamar which would be impaired by bearing of children or some such like cause 2. So then this sinne was against nature which is diversly commited either alone when men doe vitiously procure and provoke their seed or with others either of a divers kinde as with bruit beasts or with the same kinde but not the right sex as with the male or with the right sex that is the female but not in due manner which was the sinne of Er and Onan 3. This sinne of Er was against the order of nature using the act of generation for pleasure onely and not for generation it was against God whose institution he brake against his wife whom he defrauded of the fruit of her wombe against himselfe in preventing his issue against mankinde which should have beene increased and propagated Perer. 4. Yet Onans sinne was not lesse than Ers as Augustine thinketh who maketh Er of that sort of wicked men that doe evill to others Onan of that kinde that doe no good to others but herein Onan exceedeth the wickednesse of Er both because he was not warned by his brothers example as Daniel reproveth Belthasar because his heart was not humbled by the fall of Nebuchadnezer his father Dan. 5.22 As also for that Onan committed this sinne of envie against his brother to whom hee should have raised seed whereas Er did it not of envie but of an immoderate desire of pleasure Perer. QUEST VII Whether in any case it were lawfull by Moses law for one to marry his brothers wife Vers. 8. IVdah said c. goe in to thy brothers wife Here a question is moved whether it were lawfull by Moses law for the brother to marry his brothers widow to raise up seed to his brother 1. Philo thinketh that it was not onely lawfull among the Israelites but that it was the custome so to doe among the Canaanites and that the Judges of the Countrey did give Thamar to Onan after the death of his brother Er but the contrary is evident out of the text for Iudah and not the Judges of the Countrey gave Thamâ—r to Onan And I thinke rather that it was a custome received among the fathers and afterward confirmed by Moses law than any usage learned of the Canaanites whose fashions they were not to imitate 2. Neither doe I thinke with the Hebrewes that Iudah was the first that brought in this kinde of marriage though hee be first mentioned but that he had received that custome from other of the fathers 3. Wherefore it seemeth that Moses gave liberty to the next brother to take the wife of his brother that departed without issue and not to the next removed kinsman onely that was without the compasse of the Leviticall degrees and so some expound that law Deut. 25.5 sic Genevens upon that place D. Fulk in 6. Mark annot 2. But the other sense approved by Mercerus Calvin Iunius which understand it of the naturall brother seemeth more probable for these reasons 1. Because the first president of such marriages is taken from this place where one naturall brother succeedeth another in taking his wife 2. The word used in the law Deut. 25.5 jabam signifieth not to doe the office of a kinsman but of
Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased Bellarmine
to Benjamin when hee should have stayed for Iosephs cup yet Ioseph keepeth the same proportion in giving to Benjamin five suits of raiment Gen. 45.22 3. Neither with Ambrose need we make this a type and figure of Pauls excellencie in gifts who was of the tribe of Benjamin before the rest of the Apostles 4. But Ioseph did this to shew his love to Benjamin being his onely brother by the mothers side as Elkanah gave unto Anna his best beloved wife a more worthy portion 1 Sam. 1.5 Iun. Mercer 4. Places of Doctrine 1. Doct. God the disposer of mens hearts Vers. 14. GOd give you mercie in the sight of the man Iacob acknowledgeth that God is the disposer of mens hearts and affections as the Wise man saith The Kings heart is in the hand of the Lord c. he turneth it whethersoever it pleaseth him Prov. 21.1 2. Doct. We must rest in Gods providence and carefully use the meanes Vers. 11. TAke of the best fruits c. Iacob though his trust were in God that he would incline the rulers heart toward his sonnes yet he refuseth not to use all meanes whereby they might insinuate themselves as he adviseth them to take double money with them and to carry a present Wee are therefore so to depend upon Gods providence as that we use all meanes which God hath appointed Calvin Like as though the Lord gave to Paul all the soules in the ship yet by swimming and using the boords and broken peeces of the ship they came to land Act. 27.24 44. 3. Doct. Restitution is to be made where any errour or oversight is committed Vers. 12. LEst it were some oversight Iacob would have the money restored which they found in their sacks mouthes thinking that the seller might forget himselfe Iacobs justice herein sheweth that in buying and selling where any oversight is committed restitution and satisfaction should be made Muscul. Not like as now a dayes the buyer and seller thinke it well gained when they can one deceive another which abuse the Wise man reproveth It is naught it is naught saith the buyer but when he is gone apart he boasteth Prov. 20.4 4. Doct. The creatures of God may be used not onely for necessity but delight Vers. 34. THey were made merry or drunke their fill with him That is they did eat and drinke liberally and plentifully so that it is not onely lawfull to use the creatures of God for necessitie onely but we may goe further to receive them with delight and chearefullnesse so that we 〈◊〉 of surfetting and drunkennesse As we reade of Abraham that made a great feast when Isaack was weaned Gen. 21.8 that is a plentifull and liberall banket As God hath made bread to strengthen man so he hath given wine to cheare his heart Psal. 104.15 But men must take heed lest in exceeding they fall to riot and distemper themselves with supâ—rfluous abundance Philo well observeth that of ancient time they used after their sacrifices to make their feasts and in the Temples that the place and action might put them in minde of sobriety whereupon some derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee drunke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after sacrificing So wee reade that the Elders of Israel did eat bread with Moses father in law before God Exod. 18.12 in that place where they had sacrificed Wee should therefore thinke of God in the middest of our feasts and not be like to those of whom Saint Iude speaketh of Without all feare feeding themselves Iud. 12. 5. Places of Confutation 1. Confut. Monkes despised of the Iewes Vers. 30. HIs afflictions were inflamed The word is camar whereof the Idoll Priests were called chemarim of their blacke garments as of a burnt colour The Jewes give that name to the blacke Monkes Mercer who by their superstitious apparell make themselves ridiculous to the blinde Jewes and by such foolish toyes hinder their conversion to the faith 2. Confut. Against the pride of superstitious Papists Vers. 32. THat was an abomination to the Egyptians The Egyptians being a superstitious people despised the true Church of God and counted them prophane in respect of themselves which the Prophet noteth to be the guise of hypocrites Stand apart come not neare me I am holier than thâ—â— Isay 65.5 Even so the Pseudocatholike Papists despise the professors of the Gospell of Christ counting them heretikes refusing to come into their holy assemblies Calvin 6. Places of morall use 1. Morall To commit our counsell to God Vers. 7. COuld we know certainly that he would say so Iacobs sons in making mention of their father and youngest brother thought to have excused themselves but thereby they came into greater danger whereby we see that God doth many times frustrate our counsels and maketh them to fall out farre otherwise than we imagined Mercer as Peter also intrapped Ananias by the words of his owne mouth Act. 5. therefore we must commit our counsels to God that he would both direct the thoughts of our heart and words of our mouth 2. Morall A bad conscience full of suspition Vers. 18. BEcause of the money in our sacks mouth are we brought Thus a guilty conscience is alwayes suspitious and disquieted upon every occasion as appeareth in these men that are fearfull without cause and interpret every thing against themselves Thus Moses describeth the fearfulnesse of men that are punished for their sinnes The sound of a leafe shaken shall chase them Levit. 27.36 3. Morall We must be carefull to instruct our families Vers. 23. YOur God and the God of your fathers This steward of Iosephs house would never have spoken so reverently of the God of the Hebrewes but that he was so taught of Ioseph who had a great care to instruct his family in the right faith in the middest of that idolatrous nation this was Abrahams commendation Gen. 18.18 and Iacobs practice Gen. 35.4 4. Morall Iustice to be tempered with mercy Vers. 29. GOd be mercifull to thee my sonne Ioseph which hitherto had shewed himselfe severe and rigorous towards his brethren beginneth now to use them kindly whose example teacheth that prudent governours should qualifie and temper justice with mercy and severity with clemencie Grâ—gor as Saint Paul did towards the incestuous young man 2 Corinth 2. CHAP. XLIV 1. The Method or Argument FIrst in this chapter is declared the practice of Ioseph in laying theft to Benjamins charge 1. The device by Ioseph vers 1 2. 2. The execution by his servant in accusing them vers 4. to 6. 3. Their defence and agreement for the punishment vers 9 10. 4. The deprehension of the pretended theft with Benjamin vers 11. to vers 14. Secondly the conventing of them before Ioseph with their submission and Iosephs mitigation of the punishment vers 15. to vers 18. Thirdly Iudah interposeth himselfe and maketh intercession for Benjamin where is set downe 1. The narration both of their first speech had with Ioseph vers
hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as the mariner
procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that the Lord
owne glorie Augustine saith Aliud Deus fecit ordinavit aliud non fecit sed ordinavit Some things God both doth ordaineth some things he doth not yet ordaineth that is disposeth of them to some good end 3. God is to be considered in the action of the hardning of the heart as a just judge that punisheth sinne by sinne so is he also an agent and not a patient or sufferer onely Their owne master of the sentences doubteth not to say that concupiscentia in quantum poena est peccati Deum habet aâ—thorem that concupiscence as it is the punishment of sinne hath God the author thereof lib. 2. distinct 23. So likewise may it be said that the hardning of the heart as it is a punishment of sinne proceedeth from God and his reason is because all punishments are just Therefore as God is a Creator giving power and life to all as hee disposeth and ordereth evill actions unto good as he is a just Judge and punisher of sinne so is he an agent in hardning of the heart therein shewing his power wisedom and justice but the sinne and evill therein committed is only of man who properly hardneth his owne heart 2. Conf. Against the toleration of any contrarie religion Vers. 29. AS soone as I am out of the Ciâ—ie Moses will not pray in the Citie which was given to superstition and Idolatrie he will separate himself from the companie and presence of the superstitious and unbeleevers that he may give himselfe to fervent and zealous praier And for this cause he said before that the people could not sacrifice unto God in Egypt Simler By this then we see that God cannot be purely served in the middest of Idolaters They which will worship God aright must sequester themselves from among such It is therefore a dangerous thing that any toleration of a contrarie religion should be admitted God will have as the whole heart in man so the whole worship in his Church where Gods arke is there Dagon shall be thrust out of his place for there is no fellowship betweene light and darkenes Christ Belial 2. Cor 6.14.15 As Iacob would suffer no superstition in his familie but removed all the images out of his house Gen. 35. so will a religious prince in his kingdom 3. Conf. Of assurance and confidence in prayer I Will spread mine hands unto the Lord and the thunder shall cease Moses here prayeth with confidence and is assured that God will heare his prayer So ought we to aske in faith pray with assurance that God will heare us S. Iames saith let him aske in faith and waver not neither let that man thinke that is he which wavereth that hee shall receive any thing of the Lord cap. 1.6.7 How then are not the Romanists ashamed thus to affirme non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus that faith is not requisite in prayer to beleeve certainly that God will absolutely do that for us which we aske Bellarmin de bon operib in parâ—icul cap. 9. Indeed there is a double kind of such assurance one is extraordinarie which proceedeth of some speciall revelation as here Moses building upon Gods particular promises made unto him was sure his prayer should take effect the other is an ordinarie assurance which is also of two sorts either when we pray for things spirituall concerning eternall life where the faithfull have an absolute assurance to bee heard or for things â—emporall where our assurance is but conditionall that God will grant us such thing so faire forth as they are expedient And even in praying for things temporall there is also an assurance 〈…〉 and determinaâ—e which is somewhat rare yet often found in the children of God when they haâ—e 〈…〉 and constant perswasion that God will heare them for their temporall blessing which they pray for and God therein never faileth them as Iacob was assured that God would keepe him in his journey and give him bread to eat and clothes to put on Gen. 28. And of this assurance S. Iames speaketh thâ—t 〈…〉 of faith shall save the sicke Iam. 5. they which pray with confidence and assurance for the health of the bodie even shall be heard therein they which are not heard have not that fâ—iâ—h and God giveth them not that faith and assurance because he seeth such health not to be good for them There is beside this a generall assurance which every one of Gods children feeleth in their prayer as to be fully perswaded that either God will give them that particular temporall blessing which they pray for or some other gift which God seeth to be more necessary for them As Paul was not in particular assured that the pricke of the flesh should be taken from him yet he knew that his prayer should obtaine either that or a more pretious gift as the Lord said my grace is sufficient for thee he received the grace and strength of God to resist and overcome that temptation though it were not altogether taken from him Augustine concerning this difference of assurance betweene prayer for things temporall and for things spirituall hath this excellent sentence Sanitatem quis petit cum agrotat forte ei adhuc aegrotare utile est potest fieri ut hic non exandiaris at vero cum illud petis ut det tibi Deus vitam aeternam securus esto accipies A man asketh health when he is sicke and yet it may bee good for him to be sicke it may bee then thou shalt not be heard here but when thou asketh of God to give thee eternall life be out of doubt thou shalt receive it 6. Places of morall use 1. Observ. Sinne the cause of extraordinary sicknesse Vers. 10. THere came boiles breaking out into blisters As Pharaoh here and his people were smitten with boiles and ulcers for their sins which they had committed against God and his people so when the Lord sendeth strange diseases and sicknesses into the world wee must take them as signes of the wrath and indignation of God Simler As the Apostle sheweth that the Corinthians for certaine abuses which they were guiltie of in receiving the Lords Supper were chastised some with sicknesse some with death 1 Cor. 11.30 2. Observ. Gods judgements tempered with mercy Vers. 19 SEnd therefore now and gather thy cattell c. The Lord remembreth mercie in the middest of his judgements though the Lord had certainly determined to bring this plague of haile upon Egypt yet together Moses giveth advice how both they and their cattell should be preserved from it thus saith the Psalmist Mercy and truth are met righteousnesse and peace shall kâ—ssâ— one another Psal. 85.10 Gods truth and justice is accompanied with mercy truth and favour Pellican 3. Observ. Confession of sins which proceedeth onely from the feare of Gods judgements is no true or right confession Vers. 27. PHaraoh said unto them I
have now sinned This was no true confession but Pharaoh was forced thereunto by this grievous plague of haile and lightning that was upon him and his people and beside he simply confesseth not his sinne but now that is in this or at this time I have sinned so hypocrites doe not truly confesse their sins but those onely they sometimes will seeme to acknowledge that are notorious and wherein they are manifestly convicted Ferus Here we have all the parts of popish penance contrition confession and satisfaction for he is content to let the people goe but yet it was far from true or sound repentance so in Iudas there was all three contrition confession and satisfaction in restoring the money which he had taken to betray Christ but he wanted the fruits of true repentance the peace of the conscience and cleering thereof before God by remission of sinnes as the Apostle sheweth Rom. 5.1 and 1 Cor. 7.11 Simler 4. Observ. To hope the best of men while they live Vers. 29. AS soone as I am out of the Citie I will spread mine hands c. Though Pharaoh had deceived Moses divers times before yet he refused not still to pray for him he hoped the best of him as the Apostle saith that charitie hopeth all things 1 Cor. 13.7 which teacheth us that we should be wanting unto none in our prayers but hope the best of them while they live Ferus CHAP. X. 1. The method and Argument THis Chapter hath two parts according unto the two plagues therein described the eight of Locusts to vers 21. and the ninth of the three dayes darknesse to the end of the Chapter In the first part there is 1. the denouncing or threatning of the plague to vers 12. wherein we have first Gods Commandement unto Moses to goe unto Pharaoh with two reasons that God might worke his great miracles vers 1. and that he might declare them to their posteritie vers 2. then Moses obedience in the execution of his charge where he beginneth with the reprehension of Pharaoh for his obstinacy vers 3. then he nameth what plague the Lord will send vers 4. and the effects thereof both in devouring the fruits of the earth vers 5. and filling their houses vers 6. Thirdly the event Pharaohs servants move the King vers 7. hee causeth Moses and Aaron to be called vers 8. they propound their request vers 9. But Pharaoh yeeldeth not unto it but in part vers 10 11. 2. Then followeth the execution of the judgement before denounced where the signe the stretching forth of Moses hand with the rod is expressed then the instrumentall cause the East wind vers 13. the plague it selfe vers 14. and the effects thereof vers 15. 3. The events are these three Pharaohs confession of his sinne with his supplication to Moses to pray unto God vers 16.17 Moses prayer with the effect thereof vers 18. the third is the hardning of Pharaohs heart vers 23. In the second part which containeth a description of the ninth plague of darknesse 1. The Commandement of God is premised shewing Moses what he should doe stretch out his hand toward heaven and to what end that there may be darknesse and what darknesse such as might be felt vers 21. 2. The execution followeth shewing Moses obedience he stretched out his hand vers 22. the sequell thereof in bringing darknesse which is described by the circumstance of the time it continueth three daies vers 23. by the effects none could stirre from his place by the contrary there was light with the people of Israel Thirdly the events in Pharaoh 1. He seemeth to relent in promising to let the people goe with some limitation and exception of their cattell vers 24. Secondly his obstinacie and hardnesse of heart in refusing to let them goe upon Moses replie vers 25 26 27. Thirdly Pharaohs threatning of Moses and charge that he should see his face no more vers 28. with Moses answer vers 29. 2. The divers readings Vers. 2. That I may shew these my signes in the middest thereof A.P.H. 1. In the middest of Egypt Loâ— of his Kingdome V. G. better than before him B. or in him L. or in the middest of them C. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them S. It is better referred to the land it selfe than either to Pharaoh or the Egyptians as the words shew in the originall Vers. 7. How long shall he be a snare unto us I.P.B. rather than an offence or scandall A.V.C.L.S.G. for Moses had beene an instrument of such grievous plagues that they feared him even as the bird the snare the word mâ—kesh signifieth both but the first rather here as likewise Deut. 7.16 Doest thou not yet know that all Egypt is destroyed I. B. C. L. better than wilt thou know first that c. A.P.V.G. or wilt thou know that Egypt is destroyed Here the particle terem is omitted which signifieth both nondum not yet and ante quam before the first is more fitting here see before chap. 9.30 Vers. 10. See to it for evill is before your face I.A.P. that is he threatneth them if they will not cease to be troublesome to him as vers 28. better than yee have some mischiefe in hand B. so also L.S.V. the first sense is more agreeable because of that watch word set before seâ— as vers 28. take heed to thy selfe the Chalde putteth both these senses together See the evill which you intend to do standeth against your face G. Vers. 11. He cast them out of Pharaohs presence A.P.V.C. i. Pharaoh cast them out from his face I. better than were thrust or cast out of Pharaohs presence B. G. L. S. for the word â—egaresh is in the singular number Vers. 13. He stretched his rod over the land of Egypt B. or upon G. cum câ—ter against I. ghal more usually and properly signifieth upon as chap. 8.5 Vers. 14. Locusts I. cum câ—ter better than grashoppers B. G. Arbeh is the locust and chagabh the grashopper Eccles. 12.5 Vers. 19. The reedie sea I.V. the sea Suph A.P. rather than the red sea L. S. C. B. G. Suph signifieth a râ—ed and that sea is so called because of the abundance of reed there growing Plin. lib. 11. cap. ult the same is also called the red sea for that it seemeth to be red because of the reed or the sand Vers. 26. We doe not know with what we shall serve the Lord. B.G.I.P. better than how wee shall serve G. or what we shall serve S. for that is an improper phrase or what was shall sacrifice L. V. the sense but not the words ghabadh to serve 3. The explanation of difficult and doubtfull questions QUEST I. Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardned Vers. 1. GOe to Pharaoh for I have hardned his heart and the hearts of his servants c. 1. Moses is bid to goe still to
eares heavy and to shut the eyes Isai. 6.10 all which phrases doe imply an action and operation it is evident that God some wayes concurreth either directly or indirectly negatively or positively by way of working or giving occasion in the hardning of the heart QUEST XV. God otherwise hardeneth then by way of manifestation BUt yet God doth more than by way of manifestation harden the heart as some doe expound it that the Lord hardned Pharaohs heart which interpretation Augustine toucheth quâ—st 18. in Exod. that is by his plagues and judgements declared how hard it was 1. For in this sense God might bee said to commit any other sinnes when he doth manifest them and bring them to light 2. And though this exposition might serve here yet it faileth in other places as Deut. 2. it is said that God hardned the heart of Sehon King of the Amorites and Iosh. 10. that God hardned the hearts of the Canaanites and Rom. 9. God hath mercie on whom he will and whom hee will hee hardneth In these places it cannot be so expounded that God hardned that is declared their hearts to be hard QUEST XVI God hardeneth the heart not only by permission SOme doe expound it by way of permission because those that are hardned God depriveth of his grace and leaveth them to themselves So Damascen Ista non 〈◊〉 Deo agente accipienda sunt sed ut Deo permittente these sayings as God shut up all in unbeleefe and God gave them the spirit of slumber eyes that they should not see are not to be taken as though God did them but permitted them So likewise the ordinarie glosse in 4. Exod. Indurabo cor Pharâ—onis i. indurari permittam I will harden the heart of Pharaoh that is suffer it to be hardned So also Chrysostome Tradidit in reprobum sensum nihil aliud est quam permisit He gave them up to a reprobate sense it is nothing else than that hee permitted it as a Captaine leaving his souldiers in the midst of the battell may be said to deliver them into their enemies hands in Epist ad Roman Cajetane to confirme this interpretation sheweth how sometime in Scripture that is called a precept which is permitted as when Matthew said chap. 19.8 Moses for the hardnesse of your heart suffered you to put away your wives Marke hath Moses for the hardnesse of your heart wrote this precept unto you chap. 10. But although this be most true that God suffereth such to continue in their hardnesse of heart yet this is not all 1. For so the Lord suffereth also other sinnes to be done for there is nothing done in the world nisi omnipotens fieri velit vel sinendo ut fiat vel ipse faciendo unlesse the omnipotent God will have it done either by suffering it to be done or doing it himselfe Then if this were all the Lord might be said as well to steale and such like because he suffereth them to be done 2. Wherefore Augustines judgement is rather here to be received Deum ad indurationem cordis concurrere non modo secundum permissionem vel secundùm patientiam sed etiam secundùm actionem potentiam non sane per quem fiat immediatè duritia ipsius cordis sed per quem multa fiant à quibus peccator vitio suo concipiat duritiam corâ—â—â— That the Lord doth concurre in the hardning of the heart not only by permission or suffering but according to his power and action not by the which immediately the hardnesse of the heart is made but whereby many things are done by the which a sinner by his owne corruption doth conceive the hardnes of heart 3. And concerning the place alleaged out of Marke a precept is not there strictly taken for a commandement but for any order or decree that is written QUEST XVII Whether hardnesse of heart be of God as it is a punishment of sinne SOme doe hold because the induration of the heart is two wayes to be considered as it is a sinne and a punishment of sinne in the first God hath no part but as thereby God punisheth former sinnes so he as a just Judge inflicteth hardnesse of heart as a punishment as the Apostle sheweth Rom. 2.28 As they regarded not to know God so God delivered them up to a reprobate mind And 2. Thess. 2.11 Because they received not the love of the truth God shall send them strong delusions that they should beleeve lies In these places the Apostle sheweth how the Lord punisheth them with blindnesse and hardnesse of heart because of their former sinnes This distinction is approved by Augustine lib. 5. cont Iulianum Isidorus thus concludeth the same point Facit Deus quosdam peccatores sed in quibus talia jam peccata precesserant ut justo judicio ejus mercantur in deterâ—us â—re Therefore God maketh some sinners but in whom such sinnes are found before that by the just judgement of God they deserve to become worse and worse So Cajetane upon these words 2. Sam. 12. Behold I will raise evill upon thee out of thine owne house which was verified in Absolon that rose up against his father thus resolveth Deus non est author peccati ut sic sed ut est poena peccati God is not the author of sinne as it is sinne but as it is the punishment of sinne The same judgement he giveth of Shemei whom David saith the Lord bid curse David that God wrought that Shemei cursed David Non quatenus erat peccatum sed quatenus erat poena peccati Davidis Not as it was sinne but as it was a punishment of the sinne of David So Ioâ—senius Illa Deo tribuuntur non quatenus peccata sunt sed quatenus poena peccati they are ascribed to God noâ— as they are sinnes but as they are the punishment of sinne in chap. 15. Ecclesiastic But Pererius misliking this opinion thus reasoneth against it 1. If God be said to be the Author of the induration of the heart as it is a punishment of sinne then he may aswell be said to be the Author of the other sinnes when as a man falleth into them as a punishment of his former sinnes Contra. As though all such sinnes doe not proceede from the hardnesse of the heart that confirmeth and setleth the sinner in his wickednesse therefore God is not said to be the cause of these sinnes but of the hardnesse of heart which is the cause of those sins Man by continuing in sin hath his heart hardned by the just judgement of God and then out of the hardnesse of his owne heart he bringeth forth other sinnes of himselfe 2. The hardnesse of heart as it is a great and horrible sinne so it is a punishment of former sinnes if God then doe cause it to be a punishment he also causeth it as it is a sinne Contra. In this argument there are ambiguous termes for in the first clause this note of similitude
his Prophet saith They worship mee in vaine teaching for doctrines the commandements of men as our Saviour citeth the Prophet Maâ—kâ— 7 5. Places of confutation 1. Confut. Against uncertainty or doubtfulnesse of salvation Vers. 13. THou wilt carry thy people But in the Hebrew it is â—achitha thou hast carried Propter certitudinem fidei sic de futuris loquitur ut de praeteritis For the certainty of faith hee so speaketh of things to come as already past Ferus As S. Paul saith By his mercy he saved us Tit. 3.6 whereas yet we are not saved but are assured of our salvation by faith in Christ This then sheweth the absurdity of popish doctrine that counteth it presumption for any man to be assured of his salvation 2. Confut. Against the Maniches Vers. 25. ANd there he proved him The Maniches upon the like place where the Lord is said to tempt Abraham thus objected Egone Deum colam qui tentat shall I worship a God that tempteth These Maniches rejected the old Testament and the Author thereof they made two beginnings one of evill the other of good two chiefe Princes the one of darknesse to whom they ascribed the old Testament the other the Prince of light whom they held to be the Author of the new Testament Sâ— displiceat tibi Deus tentans displiceat Christus tentans If God displease thee because he tempteth then must Christ also displease thee because he is said also to tempt As he said to Philip Whence shall we buy bread that thâ—se may eat Ioh. 6.5 then it followeth This he said to prove or tempt him for he himselfe knew what he would doe Christ is said to prove him that is to see what he would say so Deo tentante id quod occultum est proditur God tempteth that what is hid may bee bewrayed Deus tentat ut dâ—ceat and God tempteth to teach and instruct August de tempore serm 7â— See before quest 50.51 3. Confut. Against free will Vers. 26. IF thou wilt give eare unto his commandements These and the like places are urged by the Romanists to prove freewill as Esay 1.19 If yee consent and obey yee shall eat the good things of the land upon these and such other places they argue thus If it bee in our power to performe these conditions then have wee free will if not to what end are they propounded Bellarm. lib. 5. de grat cap. 19. Contra. This argument consisteth upon a disjunctive proposition These places either shew free will or else they are propounded in vaine First therefore I answer that according to their collection these places as well shew that a man hath power of himselfe to keepe the Commandements as that hee hath free will But this S. Paul denieth and thereupon hee concludeth that every one that is of the workes of the Law is under the curse because they cannot keepâ— it Secondly these places being urged in their sense doe as well conclude that a man of himselfe without grace may keepe Gods commandements for if a man cannot performe them wholly of himselfe the same question remaineth why they are propounded to him that cannot keepe them Thirdly And yet though it bee not in mans power to keepe these commandements they are not in vaine for they serve as spurs to incite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But S. Paul sheweth the onely sufficient reason why the Lord gave the Law to bee a Schoolemaster to bring us unto Christ Galath 3. And Augustine writeth excellently of this point Non ob aliud superbis data ista praecepta sunt quam ut in suis viribus deficientes in quibus confidebant liberatoreâ— requirerent These precepts were for no other cause given to the proud people than that failing in their owne strength wherein they trusted they should seeke for an helper and deliverer Contra Celestin. de perfectione justitiae 6. Places of Morall Observations 1. Observ. Against vaine confidence in strength or riches Vers. 4. HIs chosen captaines were drowned also in the red sea Notwithstanding their great power nobility favour with the King skill in feats of warre the Lord being mightier than they and a greater man of warre was able to confound and overthrow them this sheweth that no man should put confidence in his nobility power riches Ferus As the Prophet saith Ierem. 4.23 Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches c. 2. Observ. The enemies of the Church are the enemies of God Vers. 7. THou hast overthrowne them that rise against thee They which are enemies unto the Church the Lord holdeth them to be his enemies they which rise against his people doe set themselves against the Lord as the Lord Jesus said to Saul Why persecutest thou me Simler They then which oppose themselves to the Church and people of God doe bid battell to the Lord himselfe and hee will take their cause in his owne hand and maintaine it 3. Observ. Sinne presseth downe to hell Vers. 10. THey sunke as lead in the mighty waters Sinne is heavy and presseth downe yeâ— it weigheth downe to hell Examinemus ergo nos per poenitentiam ne deprimamur gravitate pecâ—atorum usque in profundum Let us therefore examine our selves by repentance lest wee bee pressed downe with the weight of our sinnes into the deepe Ferus So the Apostle exhorteth That wee should cast away everything that presseth downe and sinne that hangeth on so fast Hebr. 12.1 4. Observ. Not to give over to goe on in our calling notwithstanding the unthankefulnesse of men Vers. 24. THen the people murmured against Moses and he cried unto the Lord. Moses notwithstanding the peoples murmuring goeth on in his calling and leaveth not off to pray for them though they were a very stubborne and ungratefull people this teacheth the servants of God to goe on with courage in their calling notwithstanding the evill acceptance in the world of their labours Ministers must looke for small thanke at the hands of men for their paines nor yet must such as labour either by preaching or writing to propagate the knowledge of the truth looke for their reward among men nay it ought to be a comfort unto them that they find not their reward here for it is a sure signe that a greater reward is laid up for them in heaven As the Lord saith by his Prophet Ieremy Râ—fraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded Ierem. 31.16 As Moses here prayeth for a murmuring and unthankfull people the like doth Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way 1. Sam. 1â— 23 5. Observ. Obedience the best remedy against sicknesse Vers. 26. IF thou wilt keepe all his ordinances then I will put
much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta sunt for so also the flesh
wine wherein is excesse Ephes. 5.18 Contrarie hereunto are 1. Intemperance in meats and drinks as in drunkennesse and gluttonie 2. Facesse and superfluitie of meats and drinkes which breedeth intemperance as also excesse and pride of apparell reproved by the Prophet in the daughters of Sion Isai. 3. and other unseemely usages of the bodie as in painting or colouring the face or haire as wicked whorish Ieâ—abel used to doe 2 King 9.30 3. Contrarie unto this moderate temperance is in another extreme superstitious and immoderate abstinence such as was that of the Heremites and Anachorites that with too rigorous abstinence and fasting did oppresse nature Vrsin 4. As in temperance in diet is forbidden as the nourishing cause of lust so also in all other kind of behaviour as the wantonnes of the eye which opened as it were a window unto that great sinne of adulterie which David committed with Bathsheba 2 Sam. 12. Likewise obscenitie and vncomelinesse in speech for evill words corrupt good manners 1 Cor. 15.33 Simler But these two last rehearsed are rather opposite unto the second vertue of shamefastnesse before rehearsed 3. Places of Controversie 1. Confut. Against the Anabaptists and Nicolaitans which make their wives common THou shalt not commit adulterie c. First seeing this precept commandeth chastitie in the married estate to be preserved the Nicolaitans and heretikes called Gnostici are condemned which as of other things brought in a filthie communitie and mutual commixtion of their wives Bucanus Contrarie to the Apostles doctrine To avoid fornication let every one have his wife 1 Cor. 7.2 that is the wife ought to bee proper and peculiar to the husband and the husband likewise to the wife for the honour of mariage is stained when the mariage bed is defiled and therefore the Apostle putteth them both together Heb. 13.4 2. Confut. Against the Maniches and Marcionites that condemne mariage FUrther this Commandement forbidding the violating of mariage by adulterie and all other uncleane and unlawfull lust consequently alloweth the wholesome remedie of mariage against the old heretikes the Maniches Encratites Marcionists Chrysost. hom 12. in 1 Timoth. Ambrose addeth to these the Patritians in 1 Tim. 4. that condemned mariage as being instituted of Satan whose wicked opinion is blasphemous against God upon whose blessing Increase and multiplie dependeth the procreation of children which is the speciall fruit of mariage And they contradict the holy Apostle who saith That marriage is honorable c. Hebr. 13.4 3. Confut. Against the Romanists that forbid Mariage THirdly the Romanists are here confuted that enjoyne single life unto their Priests as more agreeable unto their orders which they thinke are defiled and polluted by mariage and they count that to bee the more holy state among them and such to bee most religious which are entred into a vow of single life so that although they doe not in open blasphemie condemne marriage as the other wicked heretikes which made the devill the author thereof yet they speake falshood through hypocrisie and under pretence of greater holinesse condemne the holy institution of marriage so that they cannot escape the censure of the Apostle which calleth it a doctrine of devils to forbid to marrie 1 Tim. 4.1.3 Neither can they shift it off by saying that they doe not forbid mariage generally no more did the Maniches who allowed their hearers such as were lay men to marrie but denied that libertie to their Clergie whom they called their elect and chosen men August hares 46. And the Heretickes called Apostolici would not permit such to marrie as had made a vow of single life being not able to performe it August hares 61. So the Romanists hold it unlawfull for their votaries to marrie though they bee never so weake and unable to performe their vow It is evident then that whereas S. Paul giveth libertie to everie man for avoiding of fornication to have his wife 1 Cor. 7.2 and againe he saith that mariage is honorable among all men Hebr. 13.4 the practice of the Romanists not allowing their Clergie and Monkes to marrie doth contradict the Apostolical doctrine And beside by this restraint of marriage they give occasion of adulterie fornication and other uncleane lusts seeing they restraine the remedie against these enormities which is lawfull and honest marriage and so they are apparent transgressors of this precept Herein they are not unlike to those old Heretickes called Origeniani turpes the filthie Origenists who as Epiphanius writeth of them rejected marriage and yet gave themselves to lust and some of them went in the habit of Monks professing solitarie life and yet were defiled with uncleannesse Epiphan hares 63. Such were the Monks in Poperie given over to al filthinesse as their hypocrisie was notably discovered in the suppression of their uncleane cages and cells here in England See more hereof Synops. pag. 260 261 c. 4. Confut. Against Aquinas that saith in the matrimoniall copulation there may be mortall sinne HEre by the way some exception is to be taken unto certaine positions of Thomas Aquinas who confuting those who affirmed Commixtionem viri uxoris non esse sint peccato that the companying of the husband with the wife could not bee without sinne setteth downe these conclusions 1. That 〈◊〉 conjunctio aliquando non solum est sine peccato sed etiam ad meritum vita â—ternae that such conjunction is sometime not only without sinne but meritorious also of eternall life 2. Quando est cum intentione procrâ—anda prolis vel reddendi debiti c. when in the matrimoniall act there is an intention of procreation or of rendring the mutuall debt of marriage it is an act of justice and so without sin at all 3. Aliquando est cum peccato veniali c. somtime it hath a veniall or small sin as when neither of the two former intendments do concurre 4. Quando autem excedit ut si posset se extenderet in alium tunc est mortale c. but when this matrimoniall copulation exceedeth the bounds that if it might bee it would extend it selfe to another then it is mortall Thomas in opuscul Contra. 1. No act of righteousnesse in man can be meritorious of eternall life seeing our best workes are imperfect and betweene the merit and worke there must be a proportion and kinde of equalitie but so there cannot bee betweene our imperfect workes and such a perfect and infinite reward The Apostle saith That the afflictions of this present life are not worthie of the glorie which shall be shewed unto us Rom. 8.18 If the suffrings of the Saints are not meritorious much lesse their actions 2. When matrimoniall conjunction is applied to the right end it is without sinne as S. Paul saith in the like case Let him doe what hee will he sinneth not 1 Cor. 7.36 that is materially he sinneth not the thing which hee doth is no sin neither is it a sinfull act but yet there
pillowes under all arme-holes There are other flatterers in civill affaires such was Iehonadaâ— that applied himselfe to 〈◊〉 filthy humour 2. Sam. 13. thinking thereby to insinuate himselfe unto him being the Kings eldest sonne Pelarg. 3. A double mischiefe commeth by these flatterers for they both corrupt them whom they flatter and nourish them in their evill and feed their humorous disposition as the people puffed up Herod in pride by their flattering acclamations that it was the voice of God not of man Act. 12. So Alexander and Nero were corrupted by flattery and of good Princes became most cruell Tyrants Simler Therefore Diâ—gâ—â—s said well that it was better to fall upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowes than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatterers for they did but devoure the body these did devoure the soule And beside this mischiefe flatterers procure great hurt unto those whom in their flattery they accuse and traduce as Doâ—g was the cause that 85. Priests were put to the sword Simler 5. Another kinde of false testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kinde of lying and false speaking for lying lips are an abomination to the Lord Prov. 12.22 The beginning of lying was from the Devill Ioh. 8.44 When he speaketh a lye thâ—n speaketh he of his owne he is a lyer and the father thereof and the end of liers is to be cast into the lake that burneth with fire and brimstone Basting Pelarg. Of the divers kindes of lies see before quest 6. QUEST XVIII Of a false testimony which a man giveth of himselfe NOw remaineth the last kinde of false testimonies when one is a false witnesse of himselfe and hereof there are two sorts 1. Arrogancy and vaine ostentation when any maketh his boast of vertue and piety which is not at all in him such the Prophet Esay meaneth chap. 65.5 which say Stand apart came not neare me I am holier than thou Such was the Pharisie that vaunted himselfe before the Lord of his fasting and almes 2. The other is coloured and cloaked hypocrisie such was that of the Pharisies that under pretence of long prayer devoured widowes houses Matth. 23.14 these 〈◊〉 gaine and profit the end of their religion Another sort of hypocrites make the praise of men the scope of their dissimulation such were also the Pharisies that caused a trumpet to be blowne before them when they gave their almes and used to pray in the corners of the streets that they might be seene of men Matth. 6. Like unto these Pharisaicall hypocrites were the Monkes in Popery that through a pretence of religion gathered infinite wealth and riches possessions and lands unto their Monasteries and Cels. All these are enemies to the truth and maintainers of falshood making a lye of themselves Simler 3. Places of Doctrine 1. Doct. The particular vertues commanded with their contrary vices forbidden IN this Commandement generally is commanded the love confession and defence of the truth and contrariwise is forbidden all lying falshood dissimulation 1. The first vertue then here required is the love of the truth and the franke confession thereof with the mouth and practice in the life therefore the Devill though he sometime speake the truth yet because he loveth it not hee is not of the truth neither can be said to be true The confession of the truth as it concerneth the glory of God belongeth to the third Commandement but as it respecteth the good of our neighbour it is referred to the ninth Concerning this inward love and outward profession of the truth the Prophet David saith describing a righteous man Psal. 15.2 And speaketh the truth in his heart Contrary hereunto are 1. In the defect all kinde of lying whatsoever dissimulation fraud circumventing flattering such the Prophet noteth Psal. 12.2 They speake deceitfully every one with his neighbour flattering with their lips and speake with a double heart the Lord cut off all flattering lips 2. In the excesse there is 1. an intempestive and unseasonable confession of the truth concerning the which our blessed Saviour giveth this caveat Not to give holy things unto dogs nor to cast pearles before swine Matth. 7.6 not in all places and before every one to utter every truth 2. Curiosity which is to enquire things unnecessary or unsearchable as the Apostles were inquisitive after the time of restoring the Kingdome to Israel to whom our Saviour maketh this answer That it was not for them to know the times and seasons which the father hath put in his owne power Act. 1.7 2. Here is required that vertue called Candor which is a favourable interpreting of mens doings and sayings taking all things in the better part and hoping the best where there is no evident cause to the contrary which is an especiall fruit of charity as the Apostle sheweth 1 Cor. 13.7 It beleeveth all things it hopeth all things Contrary hereunto are 1. In the defect first perversenesse taking all things in the worst part and wresting mens sayings and doings to another sense than they meant as the false witnesses did those words of our blessed Saviour Of the destroying the temple and raising it in three dayes which he meant of the temple of his body they turned it to the materiall temple Secondly suspition when men are ready to take every occasion to suspect their neighbour of evill which is contrary to charity which thinketh not evill 1 Cor. 13.5 it is not suspitious Yet all suspition is not condemned in Scripture for our blessed Saviour saith Matth. 10.16 17. Beware of men c. And Bee wise as Serpents c. There is then a good suspition and an evill suspition which are thus distinguished 1. The evill suspition is raised without any cause at all or the same not sufficient the good ariseth of a probable and sufficient cause 2. The evill when upon a bare suspition any thing is certainly concluded the good leaveth the thing suspected in suspense and doubt 3. The evill is when upon suspition followeth hatred and an intention to worke mischiefe the good when one useth his suspition to charitable and friendly admonition 2. In the excesse here offendeth the credulous person that is without all suspition where there is just cause such an one was Godaliah that would suspect nothing of bloudy Ismael that was sent to kill him Ier. 40.16 Secondly the flatterer erreth here who upholdeth men in their sinnes and will not tell them their 〈◊〉 therefore Moses saith Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer him to sinne 3. Simplicity and plainenesse is commanded which is a vertue whereby one plainly and sincerely professeth that which is right and agreeable to the truth without any colouring or cloaking so in Nathanieâ—â— commended for an Israelite indeed in whom there was no guile Ioh. 1.47 Contrary hereunto is doubling and dissembling either in words or workes sayings or doings so Iehâ—nadab that gave that lewd
originall sinne to be a breach of this precept as originall justice is therein prescribed and commanded because the Morall law is grounded upon the Law of nature which was perfect in man by creation before his fall from which perfection originall sinne is a declining defect This then is the conclusion that these involuntary motions though they doe not venire in rationem coram Deo come into reckoning before God if they presently vanish before the will and affection incline unto them yet they doe shew the corruption of our nature that although they breake not out into a flame yet they are sparkles that flie upward Iob 5.7 our corrupt nature is as the coale and those idle and wandering thoughts as the sparks that flie up but if these sparks doe not kindle into a flame they shall never burne us nor be laid unto our judgement and so Chrysostom sath well Si concupiscentia non consentit voluntas sola concupiscentia non damnat If the will consent not to concupiscence concupiscence alone shall not condemne us Homil. 52. in Matth. which is through Gods mercie for otherwise even originall corruption is sufficient to condemne us QUEST IV. Why there is no precept to direct tha inward passion of anger as of coveting NOw why there is not the like precept given to direct the inward act of the irefull power of the mind as to forbid the first motion of anger and rage as there is virtutis concupiscibilis of the coveting and desiring facultie these reasons are alleaged 1. The like is to be understood in other Commandements that the very internall act and first inclination of the heart unto evill is forbidden but expresly the concupiscence is named because it is more hard to resist the concupiscence whose object is some apparent good either delectable or profitable whereas the inward passion of anger movet ad aliquid triste moveth alwayes to some heavie thing not delightsome or profitable So Tostatus The same reason is yeelded by Thomas Aquin Homicidium secundùm se non est concupiscibile sed magis horribile c. Murther is not of it selfe a thing to be desired but to be abhorred but adulterie Habet rationem alicujus boni scilicet delectabilis furtum boni scilicet utilis Hath respect unto some thing that seemeth good namely delectable good and theft to profitable good therefore the concupiscence of these required a speciall precept rather than the other c. But this is no sufficient reason for both it is as hard to resist anger as any other passion because of all other it is most violent and sudden and beside the angrie man in purposing to doe mischiefe taketh delight therein and thinketh it good for him so to doe so that this passion also hath an object of some thing seeming good for otherwise the will of man naturally is not carried unto that which is taken to be evill 2. In this precept even that concupiscence is forbidden which is involuntarie and hath not the assent of the will for as Chrysostom saith Concupiscimus frequenter etiam quod nolumus We covet often that which wee will not All other voluntarie inclinations of the minde to adulterie or theft are prohibited in those other precepts but there is no anger without a purpose of revenge and so hath a consent of the will and so there need no speciall precept for that it properly belonging to that precept Thou shalt not kill as our blessed Saviour sheweth Matth. 5.22 To this purpose Tostatus saith well Ira audit rationem syllogizantem c. Anger heareth reason disputing whether it be meet to take revenge and before reason hath thus concluded anger riseth not but anger hearing this first conclusion that it is fit to take revenge staieth not to heare the second whom and how wee are to revenge but as a quicke messenger that goeth away before hee hath halfe his arrand and as angrie dogges that when they see one doe straightwayes imagine that it is their part to barke not considering who it is that they barke at whether their master or no so anger being an hot and hastie passion resolving by reason of the thing yet weigheth not every circumstance Now concupiscence when any object is offered heareth no reason at all but presently falleth to coveting of it Ex Tostat. qu. 27. QUEST V. Whether sinne properly consist in the internall or externall act IT is here the opinion of the Hebrewes that if a man onely desire another mans wife in his heart and goe no further he sinneth not and Iosephus lib. 12. Antiquit. reproveth Polybius the Historiographer for saying that Antiochus died miserably because he would have spoyled the Temple adding further Si solùm cogitavit non egit peccatum That if he onely thought to doe so he sinned not therefore he was not punished for that but for other evils which he had done in Jerusalem Ex Lyran. Contra. But it may bee made manifest by divers reasons that sinne consisteth rather in actu interiori quà m exteriori In the internall rather than externall act 1. That maketh a good or evill act which is in a mans power but the externall act is not often in mans power but the internall is as the act of the understanding and will as the Apostle saith Rom. 7.18 To will is present with me but I finde no meanes to performe that which is good c. 2. Onely it is proper unto man beyond beasts to doe a good or evill act but the externall act bruit beasts can doe as well as man therefore it is the internall facultie of the understanding and will that maketh the act good or bad 3. If in the externall act good and evill onely were found then Angels should doe neither good nor bad which have no externall act because they have no externall faculties powers or instruments the will therefore and understanding which onely are in Spirits are the causes of good and bad actions 4. The same externall acts may bee done as well by those that sleepe by fooles and mad men as by the waking by wise and sober men but the externall act in those is not sinne because it proceedeth not from the will and understanding 5. Both divine and humane lawes make a difference betweene voluntarie and involuntarie acts as in wilfull and casuall murther but the externall act in both is all one 6. Therefore Actus exterior secundùm se nec bonus nec malus est The externall act of it selfe is neither good nor evill but yet in men because of the connexion which the externall act hath with the internall there is some goodnesse or evilnesse found though not so properly as in the internall for there are two acts of the will and understanding the immediate act as to understand to will which is called actâ—â— elicitus the act which issueth out and there is a mediate act as to kill to commit adultery which is actâ—â— imperatus the act commanded therefore
concupiscence is not sinne whose objections were these 1. Object Such things as are naturall are not evill but concupiscence is naturall therefore it is not evill nor consequently sinne Answ. This argument must be answered by a distinction for by naturall here may be understood that which was made naturall in man by creation before his fall and so the proposition is true but the assumption is false for inordinate concupiscence and appetite was not in man before his fall or it is taken for that which is now incident to mans corrupt nature since his fall and so the assumption is true but the proposition false 2. Object Even in our nature as it now standeth corrupt the appetite or desire to such things as tend to the conservation of nature and to decline and shun the contrarie are not evill but such is the concupiscence to meat and drinke and such like Ergo. Answ. 1. Such motions and appetites of themselves are not evill as they are naturall motions but if they be inordinate motions and exceed a just measure they are evill as to have an immoderate desire to meat or drinke For as it was naturall in Eve to desire to eat of the fruit of the tree yet to desire it against the Commandement of God was evill so is it with these naturall motions if they bee immoderate and inordinate they are evill 2. There are other concupiscences beside these which are neither naturall nor tending to the conservation of nature as coveting another mans house or wife c. which can have no such excuse or pretenâ—â— 3. Object That which is not in mans power to avoid is no sinne but not to covet is not in mans power Ergo it is no sinne Answ. 1. The proposition is false for sinne is not measured by the necessitie or libertie of nature but by the disagreement which it hath with the will of God 2. When God first printed the law in mans nature before his fall then were the precepts of God given unto man in his power to keepe though man by his voluntarie corruption hath lost his power and libertie yet God forgoeth not his power and right of commanding 4. But that concupiscence is sinne it is both evident by this law that would not forbid it unlesse it were sinne and by the Apostle who useth the same argument I had not knowne sinne but by the law for I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 Vrsin 2. Confut. Against the Papists that denie concupiscence to be sinne in the regenerate SEcondly the Papists are herein Semipelagians who generally affirme and hold that concupiscence remaining after baptisme is not properly sinne nor forbidden by commandement Rhemist 〈◊〉 Rom. 6. sect 6. So was it decreed in the Tridentine Synode that concupiscence non est vere proprie peccatum in renatis is not verily and properly a sinne in the regenerate but that it is so called quia ex peccato est in peccatum inclinat because it commeth of sinne and inclineth to sinne Session 1. cap. 1. They object thus 1. Object Sinne maketh men guiltie before God of eternall death but the regenerate are not guiltie of eternall death therefore concupiscence in them is no sinne Answ. 1. By this reason there shall bee no sinne at all in the regenerate for there is no condemnation at all to them that are in Christ Jesus 2. Neither concupiscence nor any sinne else shall condemne the regenerate but that is not because concupiscence is no sinne but that both it and all other sinnes are pardoned in Christ and so not imputed 2. Object Originall sinne is taken away in Baptisme therefore concupiscence in the regenerate is no sinne Answ. Originall sinne is not simply taken away in Baptisme but onely quoad reatum in respect of the guilt and as the Schoolmen say it is taken away formally in Baptisme but not materially There are two things to be considered in originall sinne the disagreement or repugnancie which it hath with the law of God and the guilt of the punishment This latter way originall sinne is remitted and released in Baptisme it shall never be laid unto the charge of the faithfull as S. Paul saith Who shall lay any thing to the charge of Gods chosen Rom. 8.33 But the other remaineth still in Gods children as S. Paul confesseth of himselfe Rom. 7.23 I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull it doth not reigne in them as the same Apostle exhorteth Rom. 6.12 Let not sinne reigne in your mortall bodie 3. But that concupiscence is sinne in the very regenerate it is evident by this precept Thou shalt not covet which commandement is given generally to all both the regenerate and unregenerate S. Paul also calleth the rebellion of his flesh which he felt in himselfe being now regenerate the law of sinne Rom. 7.23.25 And the Apostle speaketh to men regenerate when he saith Be renewed in the spirit of your minds Ephes. 4.23 which renovation needed not if concupiscence in them were no sinne 4. But that place of Augustine will bee objected Quamvis insint dum sumus in corpore mortis hujus peccati desideria c. Although while we are in the bodie of this death there be in us the desire of sinne yet if we should give assent to none of them non esset unde diceremus c. dimitte debita nostra we should have no cause to say to our heavenly Father Forgive us our debts c. August epist. 200. Answ. 1. Augustine must be understood to speake of actuall sinnes that if so men had grace never to consent to their concupiscence they should not need to pray for remission of such sinnes 2. And who is there that liveth who sometime is not carried away with concupiscence to give assent unto it So that if Augustine should speake generally of all sinne yet his speech being conditionall if we should give assâ—â— to none of them and that condition being kept of none this proveth not concupiscence not to bee sinne See more of this controversie Synops. Centur. 4. err 16. 3. Confut. That no concupiscence is a veniall sinne in it selfe THirdly Thomas Aquin his assertion commeth here to be examined Not a quòd cupiditas tunâ— est peccatum mortale quando sine ratione c. Note that concupiscence is then mortall sinne when as the things of our neighbours are coveted without reason but when they are reasonably desired it is veniall Thomas in opuscul Contra. 1. This distinction of mortall and veniall sinnes being understood in their sense that some sinnes in the condition and qualitie thereof are mortall some veniall is contrarie to the Scripture which maketh death the wages of sinne Rom. 6.23 that is of all but to the faithfull through Gods grace all sinnes are veniall and shall never be laid unto their charge and so
to Moses but their Elders and the chiefe of them came in the name of the rest Deut. 5.23 Iun. QUEST V. Why the people desire that Moses would speake unto them Vers. 19. ANd said to Moses talke thou with us 1. Some doe here lay fault and blame upon the Israelites in refusing to heare the voice of God and chusing rather that Moses should speake unto them But the Lord commendeth them for so doing Deut. 5.28 They have well said all that they have spoken Therefore they thus spake not as preferring Moses voice before the Lords but because they were not able to heare the Lords voice being so terrible Tostat. quaest 37. 3. And the Lord terrified his people with his thundering voice for these two causes 1. That the people hereby should learne and be taught to feare the Lord. 2. And that they might be driven of themselves by this meanes to desire the ministery of Moses in speaking unto them for it was fit and requisite that as the Lord the Authour and founder of nature had by his owne mouth given such Lawes as were grounded upon nature such as were so evident even by the light of nature as that every one might at the first understand and acknowledge them so that the rest of the Lawes which were not so evident but needed explanation should be declared and rehearsed by Moses Sic Tostat. 4. Beside herein Moses was a type and figure of Christ who is the Mediator betweene God and us and by whom the will of God is revealed unto us Marbach Pelarg. 5. Moses herein formam boni aâ—ditoris describit c. describeth the forme of a good auditour who promiseth to heare and fulfill the precepts of their master Gloss. interlinear QUEST VI. Why the people are afraid they shall dye Vers. 19. LEt not God talke with us lest we dye Wee shall finde in Scripture that it was an usuall thing for men to feare that if they had seene God they should dye as Iacob counteth it a great benefit that he had seene God and yet lived Genes 32. So Gedeon and Manoah when they had seene God were afraid 1. Tostatus maketh this the cause of this feare that if they heard Gods voice any more they should dye because of the infirmity of the body which could not endure the Lords terrible voice for as the harmony of the body is dissolved by any excessive quality as with exceeding great heat or cold Ita excellens tolerabile vel terribile corrumpit potentiam tolerantem So an exceeding terrible or tolerable thing corrupteth and confoundeth the tolerating faculty Tostat. quast 38. But the cause of this feare is not so much in the body for Adam before his fall could endure the voice of God well enough 2. Some understand this of everlasting death Gloss. interlinear But it is evident that they meane the outward and corporall death which is contrary to this temporall life for thus the people say Deut. 5.24 Wee have seene this day that God doth talke with man and he liveth 3. Cajetanus doth gather these two reasons of this their feare both that terrible fire which they were afraid to come neere and the thundring voice of God which they could endure no longer to heare and these two reasons are expressed Deut. 5.25 Now therefore why should we dye for this great fire will consume us if wee heare the voice of the Lord our God any more we shall dye 4. But the greatest cause of this their feare was their sinne Conscius homo peccati c. metuit iram Dei c. Man being guilty to himselfe of sinne feareth the wrath of God Simler as Peter said to our blessed Saviour Luk. 5.8 Lord goe from me for I am a sinfull 〈◊〉 QUEST VII How the Lord is said to come unto them and why Vers. 20. GOd is come to prove you 1. God is said to come unto them not that he goeth from place to place but he came unto them by certaine effects his sinnes and wonders and two other wayes beside the Lord commeth by his word and by afflictions and crosses Simler 2. There are three ends of the Lords comming unto them 1. To trie them 2. That his feare may alway be among them 3. That they sinne not All these three arise one from the other probation and triall worketh feare and feare causeth to flee from sinne 3. So although Moses free them from one kinde of servile feare which was the feare of death and destruction yâ—â— he retaineth them still in that profitable kinde of feare whereby they might be kept in awe and obedience still Simler QUEST VIII How the Lord is said to tempt and prove his people Vers. 20. GOd is come to prove you 1. Deus metaphorice non proprie tentat c. God is not said properly but metaphorically â—o tempt as he is said to be angry Quiâ— facit effectum 〈◊〉 c. because he worketh the like effect as he which tempteth that is to cause the feare and obedience of the people to appeare Cajetan 2. God tempteth the Devill tempteth and man is said to tempt God is not said to prove or try for his owne knowledge and experience Cum omnia Deus videat priusquam 〈◊〉 seeing God knoweth all things before they are done Chrysost. hom 41. in Ioanu But God trieth and proveth Vt nos manifestemur aliis that we should be manifest to others as Abrahams obedience was made knowne to all in that he refused not to sacrifice his sonne vel nobis ipsis or to our selves as the Israelites were tempted in the wildernesse that it might be knowne what was in their heart Deut. 8.2 Tostat. Satan tempteth quia evertere â—ititur because he goeth about to supplant and overthrow us as hee tempted Iob. Home aliquando tentat ut probat aliquando ut rapiat Man sometime tempteth to prove sometime to catch as the Scribes and Pharisies tempted Christ to entangle him Ambros. in 2 Cor. 13. QUEST IX Why the people stood afarre off and where Vers. 21. SO the people stood afarre off 1. Cajetanus thinketh that the people returned not to their tents but stood a little from the mountaine and continued in the place whither they fled before vers 18. Tostat. 2. But it is evident Deut. 5.30 that they were bidden to goe unto their tents Iun. For as Moses went up neerer unto the presence of God so the people went still further backward unto their tents being so commanded of the Lord. 3. The mysticall signification hereof is that our sinnes doe make us stand aloofe off from God untill wee be reconciled by a Mediatour whereof Moses was a type and figure here Simler QUEST X. How Moses is said to draw neere to the darknesse BVt Moses drew neere unto the darknesse c. 1. Moses was in the darknesse before for all the hill was covered with smoake but he was not in that darknesse wherein the Lord was Vbi expressiora signa fiâ—â—ant quibus
Arke and Tabernacle were apart so that it seemeth in that confused and unsetled estate that the Law in that behalfe concerning the place of sacrifice was not so strictly observed QUEST XXII Whether it was lawfull to sacrifice before the Arke and at the Tabernacle while they were asunder NOw the place where the Lord did put the memoriall of his name was in the Tabernacle and Arke while they were placed together and when they were in two divers places it was lawfull to sacrifice before either of them 1. That it was lawfull to sacrifice where the Arke was is evident by the practise of the men of Bethshemesh that offered sacrifice at the returne of the Arke from the land of the Philistims 1 Sam. 6. So David sacrificed before the Arke when he brought it from the house of Ebed Edom 2 Sam. 6. and the reason is because the name of God was invocated or called upon where the Arke was 2 Sam. 6.2 And from the mercie seat which was upon the Arke of the Testimony did the Lord use to speake and give answers Numb 7.89 2. Likewise that it was lawfull to sacrifice where the Tabernacle was while the Arke was away is apparent 1. Because there was the brasen Altar whereon they offered their burnt offerings before the dore of the Tabernacle Levit. 17.6 which Altar followed alwayes the Tabernacle and not the Arke as Salomon found the Arke at Jerusalem but the Tabernacle with the furniture thereof he fetched from Gibeon 2 Chron. 1.3 4 5. 2. Where the Ministers of the Altar the Priests and Levits were there was it lawfull to offer sacrifice for they gave their attendance to that end but most of the Priests and Levits remained with the Tabernacle as Ahimelech with 85. more were at Nob where Saul put them to death while the Arke abode in the house of Abinadab who consecrated his sonne Eleazar to keepe it 1 Sam. 7.1 who alone sufficed not for all sacrifices and oblations of Israel it seemeth therefore that most of their sacrifices were brought then to the Tabernacle though the Arke at that time were in another place 3. Beside after the captivity of Babylon when the Arke was no more to be seene as some thinke hid by Ieremy 2 Macchab. 2 but as is most like lost in the captivity or burnt with the Temple they used to offer sacrifices for after the captivity they restored and renewed such necessary parts and implements as before were in Salomons Temple and were burnt together with the Temple they made like unto them afterward as mention is made of Luk. 1. how Zacharie burned incense before the Lord which was upon the golden Altar likewise Matth. 27. the vaile was rent which divided the most holy place from the Sanctuary when Christ gave up the ghost and seeing they offered sacrifices for which cause some sold doves in the Temple whom Christ cast out Matth. 12. they had also the brasen Altar only the Arke they had not for seeing the Tables of stone the pot of Manna and Aarons rod were all missing for the keeping whereof the Arke was principally made they had no cause to make a new Arke there being no farther use or service for it Tostat. quaest 43. QUEST XXIII How long the Arke was severed from the Tabernacle NOw because mention is made before of the parting and separation of the Arke and Tabernacle it shall not be amisse to shew how long the Arke was absent from the Tabernacle which time will be found to be not much under 100. yeeres as may bee gathered thus after the Arke returned from the country of the Philistims it remained in the house of Abinadab 20. yeeres 1 Sam. 6. and all the time of Samuels government and Sauls reigne who made 40. yeeres betweene them Act. 13.21 whereof those 20. yeeres were part then it was removed by David about the 8. yeere of his reigne to the house of Obed Edom where it continued three moneths and from thence to the house of David in Jerusalem where it stayed 32. yeeres and 11. yeeres more under Salomons reigne for when hee had finished the Temple in the 11. yeere of his reigne 1 King 6.38 he brought the Arke from Davids tent which hee had pitched for it into the Temple 2 Chron. 1.4 So all these yeeres being put together 40. yeeres of Samuel and Sauls government 40. yeeres under David and 11. yeeres of the reigne of Salomon will make 91. yeeres whereunto adde those seven moneths during which time the Arke so journed among the Philistims 1 Sam. 6.1 In which compasse and continuance of yeeres the Arke had these sundry removes first it being carried from Shiloh was seven moneths in the countrey of the Philistims from thence it was carried to Bethshemesh where 50. thousand and 70. persons were slaine for looking into the Arke 1 Sam. 6. then it removed to Kiriathiearim 1 Sam. 7. from thence to the house of Obed Edom and so to the house of David 2 Sam. 6. where it stayed till Salomons Temple was built these were the setling places and mansions of the Arke after it was severed from the Tabernacle till they were joyned together againe saving that sometime the Arke upon some speciall occasion was removed for a while as when they went out to battell as 1 Sam. 14.18 and so was brought to the place againe Sic fere Tostat. qu. 42. QUEST XXIV Of the removing of the Tabernacle AS the Arke was thus removed up and downe so also was Moses Tabernacle for first it was carried from place to place as long as the Israelites pitched their tents in the wildernesse and after they were come into the land of Canaan the Tabernacle remained a long time in Gilgal for thither came the Gibeonites to Ioshuah in Gilgal Iosh. 10. after that it was set up in Shiloh Iosh. 18.1 where it continued all the time of the Judges untill Samuel who understanding by the Spirit of prophecie that the Lord had rejected Shiloh removed the Tabernacle to Nob where Saul put 85. Priests to the sword from thence it seemeth the Tabernacle was translated to Gibeon where it continued untill Salomons Temple was finished from thence Salomon brought it into the Temple 2. Chron. 1.3 Tostatus qu. 42. QUEST XXV Of the places where it was lawfull or unlawfull to sacrifice NOw concerning the places wherein it was lawfull to sacrifice this distinction is to bee observed 1. That the ordinary place was in the Tabernacle when the Arke and it were together and both at the Tabernacle and before the Arke when they were divided as is before shewed 2. Extraordinarily it was lawfull for the Prophets to sacrifice elsewhere as did Samuel David Elias as is before declared quest 20. being thereunto directed by the Spirit of God 3. But in the high places it was unlawfull to sacrifice and therefore those Kings are commended which tooke away the high places and those reproved being otherwise good Kings that suffred them to remaine 4.
the absence of another for commonly then many tales are devised Lyran. Or that the Judge should not give care to the accuser before he have heard the partie accused also Borrh. Or this some make to be the meaning Non suscipias vocem testium quos scis mentiri Receive not the voice of witnesses whom thou knowest to lie Tostat. quaest 1. But it is better generally understood of all as well private men as Judges Vetat falsum rumorem de ullo homine vel spargi vel admitti It forbiddeth any false rumour to be spread of any or admitted Gallas Praecipue tamen lex haec ad judicia pertinet And yet principally this law belongeth to judgements Simler because false reports may there doe most harme yet because it is also a fault in private men to raise false reports and to be too credulous to beleeve them it is better here to retaine a generall sense QUEST II. What it is to put to the hand to be a false witnesse NEither shalt put thy hand with the wicked to be a false witnesse 1. Calvins joyneth this to the former clause and saith they are here understood to be false witnesses qui proximos traducunt which joyne their hand with the wicked in traducing of their neighbours So also Oleaster But the manner of the phrase here used of putting to the hand that is of binding and combining themselves importeth a greater matter than onely in carying or spreading of a false report 2. Some referring this law unto publike testimonie in judgement understand it of the person of the Judge that he should not be a meane to procure false witnesses as the Elders of the Citie to whom Iezâ—bel sent did against Naboth R. Salomon Marbach But the words In being a false witnesse which is more than procuring will not beare that sense 3. Some by putting to the hand understand thou shalt not sweare to be a false witnesse because they used to lift up their hand when they did sweare Lyran. Tostat. But this doth make the sense too particular for what if he doe not sweare but onely promise or give his hand to be a false witnesse it is directly against this law therefore by putting the hand is signified hee shall not aid or assist him he shall not consociate himselfe vel conferre operam or promise his helpe or consent unto evill Iun. 4. And withall here is forbidden that wicked confederacie and mutuall ayding one of another in bearing false witnesse as it is a common practice Da mihi mutuum testimonium Witnesse for me and I will bee witnesse for thee Gallas 5. And two things are forbidden Non adjuvabis causam improbi falso testimonio c. Thou shalt not helpe the cause of the wicked by a false testimonie not make a covenant with him to doe it for him Lippomaâ— QUEST III. How great a sinne it is to be a false witnesse Vers. 2. TO be a false witnesse 1. Falsum testimonium habet tripliceus deformitatem A false testimonie hath a threefold deformitie ex perjurie first by perjurie because witnesses are not admitted but upon their oath ali◠〈…〉 justitiae another way by violating of justice tertio ex ipsa falâ—tate thirdly by the falsenesse of his testimonie Thomas These three evils and mischiefes then do accompanie a false witnesse perjurie injustice falsenesse and lying 2. And in three other respects is this sinne of false witnesse bearing odious and abominable 1. In respect of the author thereof who is the divell for when he telleth a lie he speaketh of his owne 2. The inconveniences are great which ensue the perverting of justice and the condemning of the innocent 3. There is also nominis divini contaminatio the polluting and prophaning of the name of God Borrh. QUEST IV. Whether in this law we are to understand the mightie or the many Vers. 2. THou shalt not follow the mightie 1. The most doe read many or the multitude as before is shewed in the divers readings and they make two parts of this law the first to concerne all in â—enerall that they shall not follow a multitude to doe evill the second Judges in particular not to folâ—ow a multitude in judgement Cajetan Oleaster Whether it be to respect the multitude of the parties â—riends that sentence is to be given upon Marbach or the multitude of Judges that consent in a wrong judgement Simler And then the meaning is that in neither case a multitude is to be followed si â—it manifestè iniquum vel falsum if it be manifestly false or unjust which the multitude holdeth for if it be manifeste verum either manifestly true vel dubium or doubtfull which many doe affirme one must not of singularitie depart from their judgement Tostat. quaest 2. 2. Some in the former clause interpret rabbim many Thou shalt not follow many to doe evill but in the other branch of the law they understand it not of the quantitie and number but of the qualitie neither decline after the mightie c. that is where there are many Judges to give sentence the inferiour should not be overruled by the opinion of the Superiour Judges and mightie and therefore among the Jewes this wise course was used in giving of sentence in the assemblie of Judges that the punies and inferiour Judges should deliver their opinion first lest if the greatest began the other might bee swayed by them this is also the use among the Divines in the Vniversitie of Paris the Juniours and Inferiours begin first Lyran. This also is the honourable use of the Star-chamber with us 3. But seeing the same word rabbim is used in both sentences it is taken in the same sense in both places and is better interpreted the mightie than the many for these reasons 1. Because of the opposition of the poore man in the next verse the mightie and the poore are better compared and set together than the many and the poore 2. So Levit. 19.15 gadhol the great and dal the poore are set one against the other that neither the one nor the other should be respected in judgement 3. This interpretation of the mightie comprehendeth also the other whether they be mightie in number or in power Iun. 4. And as respect is not to bee had of the multitude so neither of the paucitie and fewnesse as the Donatists in times past and the Anabaptists in these dayes doe brag of their small number as therefore the best Gallas QUEST V. How the poore is not to be esteemed in judgement Vers. 3. THou shalt not esteeme a poore man c. 1. The word hadar signifieth honour beautie comelinesse Prohibet blandis sermonibus ornari causam pauperis He forbiddeth that the poore mans cause should be set forth with glosing words and so be made better than it is Cajetan Oleaster Therefore Aristotle giveth a good rule that in matters of judgement causa simplicibus sermonibus propeneuda erat that the cause should be laid
three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter shas H. Vers. 5. Badgers skinnes I.V.A.P.C. or skinnes of
A reason was given of those things which were inquired So also Ribera because it was fat idicum it prophesied of things to come Procopius because rationalis animi pars c. the reasonable part of the minde is placed in the heart which the breast-plate covered Vatablâ—s giveth this reason Quia exactaratione consideranda erant c. Because the things therein as the Vrim and Thuâ—miâ—â— were exactly and with deepe reason to be considered of the high Priest But this descanting upon the word is here superfluous seeing the Hebrew word coshen signifieth a pectorall or breast-plate and not as the Septuag and Latine translate 2. It is then called the breast-plate of judgement not as the Hebrewes because the high Priest found therein what the judgement of God was in that matter which was inquired upon for it shall afterward be shewed that the Vrim and Thummius were not given to that end nor yet because the high Priest in all weighty matters of judgement did put on the Ephod with the breast-plate Marbach for by that reason it might as well be called the Ephod of judgement neither because Aaron should in judgement have the people in remembrance when he went into the holy place Oleaster But it was therefore so called for that the high Priest did put it on when he consulted with the Lord about the causes of the people to give right judgement as Numb 27.21 He shall aske counsell for him by the judgement of Vrim before the Lord Iun. QUEST XX. Of the fashion of the breast-plate Vers. 16. FOure-square shall it be The breast-plate is thus described 1. For the manner of workmanship it must be of broidered worke like the Ephod 2. For the matter five things are required to the making thereof as before in the Ephod gold blew silke purple skarlet fine twined linen 3. For the forme and fashion it must be foure square every side of even length as appeareth by the foure orders of the stones and double it must be that it might be of more strength to hold and receive the stones ut firmius substaret auro that it might be the stiffer for the gold and precious stones Pellican 4. For the quantity it was an handbreadth which was halfe a cubit that is twelve fingers for if it had beene but the small handbreadth that is foure fingers it had not beene sufficient to cover the breast before Montan. Ribera Pelargus 5. The ornaments also of the pectorall are set forth which were twelve precious stones set in foure rankes or rowes QUEST XXI Of the twelve precious stones their names colours qualities and congruitie with the twelve Tribes Vers. 27. A Rubie Topaze and a Carbuncle in the first row In the severall application of these stones these foure things shall be observed 1. The name 2. The colour 3. The vertues and qualities 4. The congruity with the tribes of Israel A Rubie The first stone is called odeus of adam which signifieth to wax red Iosephus calleth it the Sardonix the Septuagint the Sardie it is most like to be the Rubie Montan. Genevens 2. The colour of it was red Oleaster as the signification of the word is rather than yellow of the colour of fire as Iunius taketh it for Pyrâ—pus the Carbuncle a precious stone like fire 3. They say it repelleth feare and cheareth and maketh bold Tostat. sharpeneth the wit and stancheth bloud at the nose Magirus 4. This stone they say stood for Ruben Montanus maketh an allusion betweene Ruben and the Rubie but Ribera giveth this reason that as the Sardie is red and somewhat of a fiery colour so he went into his fathers concubine igne libidinis incensus fuit and so was set on fire with concupiscence A Topaze 1. The Hebrew word is pitdah in which there are three radicall or principall letters p t d which being transposed t. p d make topad or topaz not much differing in sound Montan. It is so called of the place where it was found Topasos in Aethiopia Marbach Or the Isle Topazon gave the name to it as Plinie lib. 37. cap. 8. so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seeke because it was much sought for Gloss. interlin would have it called Topazium as if we should say topadium that is of all colour but there is no reason of that etymology 2. Some take it to be of greene colour Montan. And so some of the Hebrewes thinke it to be the Smaragd Ribera out of Plinie lib. 37. cap. 8. alleageth that in greenenesse of colour it exceedeth all other precious stones But it is rather of yellowish colour mixt betweene gold and skie colour Isider Etymol 16. Tostat. Gloss. interlin There are two sorts of it one of the colour of gold which is more precious the other like unto saffron which is of the second sort Marbach And it seemeth to be of yellow colour because Iob 28.19 the Topaze of Aethiopia and the fine gold are named together 3. It is availeable against phrensie and lunacie and melancholy as Diascorides 4. Simeon is resembled to this stone not so much ob animum prasentem for his present and resolute minde which Ribera would have signified by the greene colour as because he was inflamed with ire and rage when he slue the Sichemites A Carbuncle 1. Iosephus with the Septuagint call it the Smaragd so also Iunius Vatabius the Chalde also and Latine Interpreter but that stone is of greene colour it seemeth rather to be the Chrysolitâ— Montan. or the Carbuncle Genevens The word is bareketh derived of barak which signifieth to lighten 2. It was then a precious stone that sparkled and glistred as the lightening which could not be of greene colour though the Smaragd be commended for the exceeding glistering brightnesse in so much that a Romane Emperour is said to have seene in his Smaragd the sword players as they did fight But because barak signifieth lightening as Ezech. 1.13 Out of the fire went barak lightning this stone being named thereof may better be taken for the Carbuncle or Chrysolite 3. The Carbuncle is of such exceeding brightnesse that it giveth light and shineth in the darke 4. Hereunto some resemble Levi Montan Tostat. But it is more like that Levi was omitted because the high Priest of Levi who was to weare this glorious breast-plate might stand for the whole Tribe then Iudah was rather named in the third place Ribera Pelarg. whose royall power streaming glory and princely dignity is more lively set forth in the shining Carbuncle or glistering Chrysolite Pelarg. than in the greene smaragd as Marbach And whereas the Carbuncle is so called of the similitude of fire licèt ignes non sentiant although these stones feele no fire themselves Plin. 37.7 by this property Messiah the Prince of Juda is shadowed forth who in that respect may be called apyrotus not to be vanquished or overcome with the fire of affliction Of his government as the Prophet saith
the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud Heb. 9.22 The bloud of the sacrifices then was put upon
worthily bee left 4. And will they have us to follow them in manners also The Pope and his Cardinals no marvell give such good example of life that it is pitie that they are not imitated They that know Rome and the generall prophanesse and licentious living there though never so much addicted to the Popish religion I think would be ashamed to follow their conversation 5. This ramme signifieth Christ by whose blood only we are purged our eares hands and all other parts sanctified of whom the Prophet speaketh Isai. 50.4 He will waken mine eare as the learned it is blaspemie therefore to applie it to Peter he sanctifieth not the eare Christ indeed healed the eare which Peter cut off I hope they will not say that Peters bloud doth sanctifie them 6. Oleaster giveth a better sense of this place Nihil aliud hujusmodi sanguinis respersione adumbrari video quam Sacerdotum punitionem c. I see nothing else shadowed forth by this sprinkling of bloud than the punishment of the Priests Si negligentiores in audiendis ejus mandatis c. If they should be negligent in hearing Gods Commandements and in the executing of their ministery c. Let the Pope and popelings therefore looke unto it that they smart not for it one day in neglecting Gods Commandements in respect of their owne traditions 4. Controv. Of the elevation of the host and of the signe of the crosse Sa. Vers. 24. THou shalt shake them to and fro The Latine text readeth Thou shalt sanctifie them elevating or lifting them up Whereupon Sa in his annotations would ground the elevation of the host in the Sacrament and Lyranus and Tostatus observe that the Priest shaking them to and fro and lifting them up and downe in this motion made as it were a signe of the crosse in the aire Contra. 1. Who taught them to borrow their ceremonies from the figures and types of the Law If such rites as shadowed forth Christ be still to be used to what end died Christ The Jewes that thinke Christ not yet to be come have some colour in retaining their legall ceremonies but seeing Christians doe beleeve that Christ the body and substance of the Law is come in him all those shadowes are determined 2. Neither was it yet revealed unto them how Christ should suffer and whereon hee should bee offered therefore it is not like that the moving of those things up and downe and to and fro had any such signification 3. Neither was the crosse of Christ of that fashion that as much should be left above the crossing in the head as under it in the feet so that the upright peece should be crossed in the middest after which similitude this motion of the Priests hands seemed to be up and downe and then sidewayes to and fro 5. Controv. Against the burying of Bishops in their Pontificials Vers. 29. ANd the holy garments which are Aarons shall be his sonnes after him It was not the fashion then among the Hebrewes as it is now among the Romanists for their high Priest to be buried in his priestly robes as now their Bishops are intombed in their pontificials Lippoman one of their owne Writers giveth this note hereupon Lest any should say Aaron shall use the pontificall vestures all his life time and when he dieth ipse eisdem indutus tumulabitur he shall be buried in them c. He seemeth closely to glance at that superstitious use practised among them Simlerus ghesseth well at the cause of this ridiculous usage I cannot tell saith he why they should doe so nisi fortè ut mortui fungantur munere suo quod vivi nunquam fecêre unlesse it be that they might exercise their function when they are dead which they never did being alive 6. Controv. Of the lawfulnesse of Ministers marriage and the legitimation of their children Vers. 29. SHall be his sonnes after him c. Tostatus here thus noteth that because in the old Testament the Priests had wives the sonnes succeeded their fathers as others did in civill principalities but now in the new Testament sacerdotes non habent uxores the Priests have no wives and therefore their sonnes succeed them not because they have no sonnes and if they have sometime sonnes illegitimi sunt they are illegitimate c. Tostat. qu. 16. Contra. 1. If the Priests of the Law had their wives of whom was exacted a greater legall purity in outward observations than now why should the Ministers of the new Testament be restrained in the times of the Gospell which hath given us liberty that were in bondage under the Law 2. Then the sonnes succeeded the fathers in the priesthood both because the tribes were distinguished and their families and kinreds divided that Christs line of Iudah might be continued and then the service of the Tabernacle consisting chiefly in externall observations required no such exactnesse but that the sonne might be fit to succeed his father in the priesthood especially God giving an extraordinary blessing unto that lineal succession but now it is not fit that children should alwayes succeed their fathers because the Gospell requireth a greater sufficiencie and the childe is not alwayes heire of his fathers gifts but where the sonne is endued with sufficient parts to take upon him his fathers charge there is no reason why he should be barred We see in these dayes that divers learned men Ministers and Professors under the Gospell have left behind them their sonnes men of worthy parts as Iosias Simlerus had a sonne of the same name who writ the Dedicatory Epistle to his fathers learned Commentaries upon Exodus David Pareus that learned man hath likewise his sonne Philip Pareus who hath written of Logike Kicherman the Author of his Logike and politike Systemata succeeded his father in Gymnasio patrio in his fathers schoole And divers such beside might be named 3. And doth he thinke indeed that the sonnes of Priests are illegitimate and unfit to succeed their fathers What thinketh he of divers Popes that were Priest sonnes as Bonifacius the first Felix the third Agapetus the first Sylvester Theodorus Hadrianus Benedict the 8. Iohn the 12. all which were the sonnes of Priests and Gratian addeth further Quà m plures etiam alii inveniuntur de sacerdotibus nati and divers beside are found to have beene borne of Priests 4. Indeed they which have sonnes and are not married which is no rare thing in the Popish Clergy doe leave an illegitimate seed behind them but such as are borne in lawfull matrimony are an holy seed of what calling soever their parents be for both marriage among all men is honourable Hebr. 13.4 and so consequently among Ministers and their children are holy 1 Cor. 7.14 They therefore that condemne their marriage and make their children illegitimate and so unholy doe contradict the holy Apostle and in a manner give him the lye See more Synops. Câ—ntur 1. â—â—r 77. 7. Controv. That
it was not for him also to shew his anger too but rather to expresse his love in pacifying the Lords wrath Non oportuit in Dei praesentiâ— indignari sed furorem Dei deprecari c. It was not for Moses in Gods presence to be angrie but by entreatie rather to pacifie his anger 2. Now then whereas there are duo impetus in ira two forcible motions in anger the one when we know any thing by heare-say which may worthily move us to anger the other when by our sense wee perceive it so was it here with Moses hee was inwardly moved when first the Lord declared unto him the sinne of the people But this motion he suppressed when he saw the Lord bent to destroy the people amor vicit iram love in him overcame his anger but afterward when first by hearing he perceived their singing and rejoycing and further by his eye beheld the Calfe which he had made then his anger was vehemently kindled Tostat. qu. 26. QUEST L. Whether Moses sinned in his anger Vers. 19. MOses wrath waxed hot 1. It may seeme at the first that Moses wrath was immoderate because in his haste he cast the tables of the Law out of his hand And this may be thought more probable because Moses long after this sinned in his hastinesse when he smote the rocke in anger Numb 20. and if this had beene a sudden passion in Moses it had not beene so much now being so vehement and fervent it should seeme to bewray some infirmitie But Moses cannot bee convinced by these reasons to have offended in this his anger 1. Though Moses sinned at the waters of strife it followeth not that he was overseene here for there the Scripture noteth Moses infirmitie but here no such thing in him is reproved 2. And anger though it be exceeding great if it be in Gods cause is commendable Sicut enim amor Dei non circumscribitur terminis c. For as the love of God is not limited nor hath any bounds so neither hath zeale in Gods cause Simlerus 2. This then was a just anger and an holy rage in Moses There are two kindes of anger one is inconsiderate rash seeking private revenge there is another which is for Gods cause when wee see his honour called in question and his glorie defaced this anger is pleasing unto God when wee are angrie with mens vices not with their persons which kinde of anger is discerned by this Si postquam quis se correxerit eum odio habeat c. If one hate a man still after he hath amended his fault it is a signe hee hated not his vice but his person But if he returne in love againe the fault being redressed it sheweth his anger was only for Gods cause such was Moses here who after hee had taken revenge of the people for their sinne continueth his prayer unto God for them Tostat. qu. 27. Such was the zeale of Phinehas in slaying the adulterer and adulteresse and of Helias against Baals Priests and of our blessed Saviour when he cast the money-changers out of the Temple Ferus So Calvin concludeth well that Moses anger Cum manaverit à Spiritu sancto which proceeded from the holy Spirit was a vertue praise-worthy though it must be confessed that the affections of the Saints are not so perfect but that they may sâ—vour a little of the leaven of our corrupt nature QUEST LI. Whether Moses offended in breaking the tables of the Law Vers. 19. HE cast the tables out of his hand 1. Some thinke that Moses being carried away with heat of anger did not well consider what hee did Et prae infiâ—mitate tabulaâ— e manu excidisse And that through infirmitie the tables fell out of his hand But the text sheweth that Moses cast them out of his hand and Deut. 9.17 he saith I tooke the two tables and cast them out of my two hands it was then a voluntarie and advised act 2. R. Salomon to excuse Moses saith that of a sudden the writing of the tables was wiped out and Moses seeing them to be then for no further use cast them out of his hand But this fable contradicteth the text which describeth the tables at the verie same time when Moses carried them to bee written on both sides which is expressed of purpose to shew what a precious monument the Israelites were deprived of 3. Some make it simply an act of Moses rage that Furore turbatus tabulas fregerit c. Being distempered with rage he brake the tables which oversight of Moses in their opinion may seeme to be proved by these reasons 1. Because the tables of the Law were a most holy monument of Gods Covenant with his people in so much that Moses would not commit them to Ioshuah but carried them in his owne hands so that Moses in breaking the monument of the Covenant might seeme to offend against God the author of the Covenant and of that writing 2. It may be thought also to have beene done rashly and hastily of Moses so that therein hee could not be blamelesse 3. Like as if a Princes letter should bee cancelled by his messenger that was sent with it so the Lord might be herein angrie with Moses for defacing this writing Contra. 1. The tables indeed were a most holy and worthy monument when Moses received them of God but now inuntiles factae sunt they became unprofitable the Covenant being broken by the people the signe of the Covenant was needlesse and of no necessarie use and therefore it was no offence to breake them 2. Neither did Moses it suddenly or rashly but with good advisement he cast the tables out of his hand judging the people unworthy of them and he did it not without the instinct of Gods Spirit 3. It is no wrong to the Prince to have his letters cancelled where hee meaneth they should serve to no use but his minde is they shall be reversed So Moses knew that God would not have the tables of the Covenant offered at this time to the people that had broken his Covenant 4. This fact then of Moses in breaking of the tables may bee thus justified 1. Id fit asslatu peculiari Divini Spiritus It was done by the peculiar motion of Gods Spirit Simler Iun. Though Hugo de S. Victor make some doubt of it Vtrum ex humano affectu vel divino instinctu hoc fecerit non patet It is not evident whether hee did it of an humane affection or a divine instinct But seeing God was not angrie with Moses for doing it but biddeth to prepare the like tables againe chap. 34. it is certaine that it was no humane motion in him to doe it 2. Moses in respect of himselfe brake them Recusans esse paedagogus inobedientis populi Refusing to be the schoolemaster of such a disobedient people 3. Moses thought the people unworthy of such a benefit In poenam populi indigni beneficio tabularum c.
himselfe excusable because hee was urged and compelled through the importunitie of the people to doe it Importunitas populi eos levare non potest c. The importunitie of the people cannot ease them any thing who should have beene more prudent and circumspect in their government Gallâ—s 4. In excusing hee accuseth himselfe for in that the people were bent to mischiefe hee ought to have beene so much the more vigilant over them And whereas they asked to have gods made to goe before them and alleaged they knew not what was become of Moses he should have told them that the Lord was their guide and have declared where Moses was Simler 5. In saying thereof came this calfe frigida exili narratione culpam tegere c. he goeth about by a cold and slender narration to hide his fault Calvin QUEST LXV Whether Aaron dissembled in not confessing plainly that he made the Calfe Vers. 24. I Did cast it into the fire and thereof came this Calfe 1. The Hebrewes seeking to excuse Aarons fault what they may say that he intended not to make a Calfe but cast in the golden eare-rings into the fire to consume them but by the operation of Satan working by certaine Egyptian Magicians in the camp the forme of a Calfe came forth But that Aaron had an intention to make a Calfe appeareth by the former narration vers 4. how Aaron after it was molten and cast caused it to be fashioned with a graving toole See more hereof quest 17. before 2. Some thinke that Aaron mentitur timâ—re perterritus maketh a plaine lie being overcome of feare Oleaster So also Lyranus But Aaron would have beene ashamed publikely to make a lye as though he had purposed to make a Calfe seeing it was not well knowne to all the people to be his doing 3. Tostatus is of opinion that Aaron herein is not faultie at all but that he simply confessed that hee made the Calfe being through feare of the people thereunto compelled Sed Scriptura qua breviloquâ— est c. hic eum breviter tangit But the Sripture which is compendious because the narration hereof was set downe before doth but briefly touch it here But it might as briefly have beene set downe that Aaron made the molten Calfe as it is expressed before vers 4. therefore the brevitie of speech is not the cause 4. Augustine thinketh that Aaron himselfe compendio locutâ—â— est used this compendious speech and that he lied not at all because Moses eum de mendacio non arguit doth not reprove him for lying But as Aaron is not convinced here of a manifest lye yet some colouring and dissimulation appeareth in his speech because he doth not plainly confesse hee did it Substantia facti narratur tantummodo faciendi He confesseth only the substance of the fact concealing the manner Moses reproveth him not for this dissembling no more he doth for any other infirmitie here shewed because he replieth not againe 5. Hugo de S. Victor would have the meaning of Aarons words to be this Thereouâ— came this Calfe opere scilicet hominis non miraculo by the worke of man not by any miracle But the manner of his speech sheweth that Aaron sought to extenuate his sinne 6. I therefore here rather consent to those which thinke that Aaron coloured his fault by this speech Râ—m ita refert ac si praeter ipsius intentionem formatus sic vitulus He so reporteth the matter as though the Calfe were formed beside his intention Marbach Iejune simpliciter narrat Hee maketh a drie and slender narration Simler Exili narratione culpam tegere c. By a slender report he would cover his sinne Calvin Quicquid sit attenâ—at quantum potest culpam Whatsoever it is in these words he extenuateth his sinne what he may Lippoman And this seemeth to be more likely because Aaron maketh a colourable defence and excuse of his fault thorowout as is shewed before quest 64. QUEST LXVI In what sense the people are said to be naked Vers. 24. MOses saw therefore that the people were naked c. 1. Some understand it of their jewels of gold which they were deprived of being bestowed upon the idoll Lyran. Hugo de S. Victor But we read in the next chapter that they were splendidè ornati they had goodly ornaments Calvin Marbach Therefore they were not stripped of all 2. Some thinke that they were disarmed for Aaron fearing some mutinie and rising among the people had taken away their armour Cajetan But in that it is said afterward that the Levites girded their swords to them vers 27. it appeareth that their weapons were not taken from them Simler 3. Some expound it of the manifestation of their sinne that whereas hitherto they were counted the true worshippers of God now they should bee knowne to be idolaters and so defamed among the Heathen R. D. Kimbi Oleaster Vatab. 4. Some giue this sense Aaron had made them naked that is laid all the fault upon the people 5. Or they were naked because they went about obstinately to defend their sinne but in this sense Aaron could not bee said to have made them naked for he would not have encouraged them to stand in defence of their sinne having himselfe confessed it 6. The Chalde translateth Moses saw the people were idle that is gave themselves to eating and drinking and playing and neglected the feares of warre which would have beene unto their shame if their enemies should encounter with them 7. But beyond the rest this is the most proper interpretation that they were naked gratia prasiâ—lio Dei of the favour help and assistance of God Iunius Nudatus erat gratia protectione they were naked of his favour and protection Ferus Therefore Si tunc corruissent hostes proculdubio eos ignomiâ—iosè delevissent If then the enemie had fallen upon them they had most shamefully foiled them Gallas As the Canaanites overcame the Israelites when they set upon them wilfully God being not among them Tostat. qu. 34. So also Calvin Significat rejectos esse à Deo Hee signifieth they were rejected of God under whose protection they were To the same purpose Osiander Borrhaius Lippoman Simlerus QUEST LXVII Why Moses stood in the gate and what gate it was Vers. 26. MOses stood in the gate of the camp 1. Cajetan thinketh that the camp had gates to enter in by Quia castra munita eranâ— tanquam civitas because the camp was fenced about like a citie and Simlerus thinketh that the camp was compassed about with a ditch and by the same there were certaine passages and entrances into the camp But that is not like that they alwayes entrenched themselves seeing they were to remove at all times as the cloud before them removed which was sometime the same day sometime within two dayes Numb 9.22 so that they could have no time to make any such ditch or trench Tostat. qu. 34. 2. Who
such a great multitude 3. They which were penitent it is like kept them within sorrowing for their sinne the busie-bodies and carelesse people went up and downe in the streets whom the Levites as they met killed QUEST LXXI Why nonâ— came unto Moses but only of the tribe of Levi. Vers. 28. SO the children of Levi did c. 1. Some thinke that others which feared God in the campe might joyne themselves also unto the Levites who might be spared Gallasius But the text saith vers 26. that they were all Levites that came unto Moses there were none then but of Levi to whom Moses gave this thing in charge 2. Calvin saith Credibile est Levitas nominatim fuisse vocatos It is credible that the Levites were called by name which is the cause that none of any other tribe came But Moses proclamation was generall Who so pertaineth to the Lord let him come unto mee 3. Therefore this rather may be the cause why none of any other Tribe came though it is not to bee doubted that some among them feared God and were not polluted with this sinne of idolatry yet because they were not many of a Tribe it is like being ashamed of their paucity and small number they did forbeare to shew themselves likewise this was done singulari Dei consilio tractu by the singular counsell and instinct of God who drew the Levites unto him and put it in their minde to come that because the Lord had already appointed them for the Priesthood voluit Deus aliquo singulari facto eos reddere sacerdotio dignos God would by some singular fact make them worthy of the Priesthood and that by their zeale Aarons fall might be somewhat covered Simler And by this meanes eluitur infamia ipsi Levi posteris inusta c. that blot and infamy is done away which did cleave unto Levi and his posterity for the slaughter of the Sichemites for the which he received a curse of Iacob in stead of a blessing which curse is now taken away and they are rewarded and honoured of God for this their zeale for the which Moses pronounceth a blessing upon them Deut. 33.8 Gallas QUEST LXXII Of the number of them which were slaine whether they were three thousand or twenty three thousand as the vulgar Latine readeth Vers. 28. ABout three thousand men 1. The vulgar Latine text readeth after some copies which Lyranus and Tostatus follow 23. thousand after other triginta tria millia 33. thousand as Vatablus and Osiander set downe the Latine text which oversight of the Latine Translater is diversly defended 1. Some thinke that the Hebrew text making mention but of three thousand meaneth the principall only which were slaine the Latine in the number of 23. thousand comprehendeth the number of the whole 2. Rab. Salomon thinketh that there were divers slaughters of the people some died of drinking the bitter water others were slaine by the Levites and some were smitten and plagued of God and that all these are summed together in the number of 23. thousand those which the Levites only killed were three thousand So also Ferus But if all this should be granted yet cannot the Latine Translater be excused in setting downe 23. thousand whereas three thousand only are named in the originall 3. Tostatus alleageth that whereas the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cishlosheth as three thousand the first letter caph which is used for a note of similitude may here stand for number of twenty But he himselfe misliketh this answer because neither is it the use of the Hebrewes to set downe their numbers by letters the Greekes and Latines doe and beside the Latine text doth expresse here a note of similitude quasi as it were or about 23. thousand 4. Wherefore Tostatus resolute answer is that in this place the Hebrew text is corrupt and that the Latine is the truer as the Talmudists themselves confesse that in fifteene places the Hebrew text is corrupt per errorem scriptorum by the errour of the Writers But this is a very absurd shift rather than they will acknowledge any errour oâ— oversight in the Latine to lay the fault upon the originall 1. Both the Septuagint and Chalde doe reade in this place three thousand which translations are more ancient than the Latine therefore in the originall the errour is not 2. There may be some scapes in the originall by the ignorance or negligence of the Writers as in the mistaking of a letter or such like but to put in one word for another both of unlike signification and sound cannot be the Writers errour as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shelosheth signifieth three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geserim twenty there is no affinity betweene these words 3. The Latine translation hath many such like scapes as Gen. 8.4 whereas the Hebrew hath the seventeenth day of the moneth the Latine readeth the seven and twentieth and many such places may be noted in the Latine which cannot be justified as is elsewhere shewed at large As therefore it erreth in one place so it may be subject to errour in another 4. And how should the Latine text come to be privileged from errour the writings of the Prophets only which were directed by the Spirit of God have that privilege but the Latine Translater had not a Propheticall spirit 5. The Hebrew is more ancient than the Latine and the Latine is translated out of the Hebrew fountaine and the Jewes have beene most carefull to preserve the originall copies pure therefore in all likelihood the Latine is more subject to corruption than the Hebrew 2. Wherefore the ingennous modesty rather of those Popish Writers is here to be commended which confesse the Latine text here to be corrupted as Montanus who hath herein amended the Latine and Cajetanus Vatablus Lippom. Whereof this is an evident argument because the Latine copies disagree some have triginta tria millia 33. thousand some viginti tria â—3 thousand as is before shewed some tria millia three thousand as that which Montanus followeth in the great Philips Bible QUEST LXXIII How the Levites are said to consecrate their hands Vers. 29. COnsecrate your hands unto the Lord c. 1. The Latine Translater readeth Consecrastis manus Ye have consecrated but it being put in the imperative moode consecrate yee sheweth that these words were spoken not after the slaughter was made but either before to incourage the Levites Vatablus Calvine Cajetane or while they were in the act doing Moses by these words animated them Iunius 2. By consecrating their hands 1. Tostatus understandeth that as in their consecration their right thumbes and toes were anointed with bloud so now by shedding of bloud they should be consecrate and as it were initiate in the Priesthood 2. But the meaning is nothing but this that this their service should be instar sacrificii acceptable to God as if they had offered a sacrifice they did consecrate their
must limit our desires with a subordination of our wils unto Gods will as our blessed Saviour there prayeth out of the naturall will and desire of man not looking unto Gods secret counsell But in spirituall things where Gods will is evidently knowne as Moses knew that it was impossible for Gods decree in the election of his Saints to bee changed it had beene an idle and superfluous condition inwardly to have so conceived or outwardly to have professed if it were possible himselfe knowing the contrary that it was impossible 9. And to say that Moses preferred the safety of the people before his owne soule as Calvin seemeth to affirme Nihil aliud venit in mentâ—â— quam ut salvus fit populus Nothing else came into his minde than that the people should be safe may be thought to be against the rule of charity for though another mans soule ought to be dearer unto mee than mine owne bodily life yet my soule ought to be dearer unto me than all mens soules in the world And Tostatus further addeth that if all the soules of the Saints yea of the Virgin Marie should perish unlesse my soule perish Citius deberem eligere omâ—es illas perire quam animam meam I ought rather to wish all their soules to perish than mine owne 10. Wherefore this only remaineth to be the meaning and sense of Moses fervent desire here that because the salvation of Israel was joyned with Gods glory both in respect of the promises made to Fathers which it was not for Gods honour to frustrate and to prevent the blasphemies which the Egyptians and other would be ready upon the ruine and destruction of the Lords people to cast out against him Moses therefore Non tantum populi salutem sed ante omnia gloriam Dei spectavit Did not only looke unto the salvation of the people but unto the glory of God so that in respect thereof is carelesse of his owne salvation Simler Pretiosa est nobis animarum salus sed multo pretiosior nobis esse debet gloria Dei The salvation of our soules is precious unto us but Gods glory ought to be more precious unto us Gallas So Moses in this place prayeth not as a man beside himselfe not considering what he said as neither was Paul forgetfull of himselfe when he wished to be accursed so Israel might be saved for Paul so writeth Post longam meditationem After long meditation and â—dvisement QUEST LXXXIII In what sense the Lord saith I will put out of my booke c. Vers. 33. WHosoever hath sinned against me him will I put out of my booke c. 1. Some doe gather hence Inconsideratè precatum Mosem That Moses prayed inconsiderately quia castigat Deus praepostorum ajus votum because God correcteth his preposterous desire Calvin But Ferus collecteth better as if the Lord should say thus Delector quidem tanto charitatis tuae ardore c. I am delighted with such great heat of charity but justice must be kept which condemneth not the innocent c. 1. Hugo de S. Victor understandeth the Lord here to speake of blotting out not secundùm praescientiam Dei according to Gods prescience but secundum praesentem statum in respect of their present state So also Tostat. quaest 44. But the Lord answereth to Moses petition in his sense which was to be raced out of his booke rather than the people should perish not in respect of his present state for that had beene to desire to sinne and by sinne to be raced out but eternally therefore in that sense the Lord also maketh answer 3. Some hold indeed that God may race out the very elect upon their sinne Marbach But that were to make God mutable and changeable See this assertion confuted before quâ—st 80. 4. Iunius maketh it a conditionall speech si aliqui delendi essent if any were to be blotted out then they which sinne shall be so raced out But the Lord speaking here of notorious sinners pronounceth certainly what shall be their end they shall have no part in God 5. Some interpret it only of the manifestation of the rejection of the wicked Deâ—â— tandem patefacturum reprobâ—s c. That God will at the length make manifest the reprobate which for a while seemed to be counted in the number of the elect Calvin But the Lord answering to Moses petition keepeth the same sense now Moses by racing out meaneth not any such manifestation for he was no reprobate but indeed an actuall blotting or putting out therefore that must be also the Lords meaning here 6. Borrhaiâ—s giveth this sense of these words Whosoever hath sinned c. that it must not be understood of every sinne but of such as sinne and are not restored by repentance So also Ferus Qui peccaverit mihi He that sinneth against me quò inâ—â—itur finalis impâ—â—nitâ—ntia by the which is signified finall impenitencie This exposition is sound but yet it taketh not away the doubt and scruple which lieth in the other words him will I put out c. and not in these 7. Wherefore I rest in Gallasius interpretation Delere hic dici impropriè atque accipi pra rejici reprobari That to blot out is spoken improperly and it is spoken to be rejected and become a reprobate the Lord will blot them out that is they shall not be numbred among the elect And this exposition is warranted by that place Psal. 69.28 Let them be put out of the booke of life neither let them be written with the righteous to be put out then of the booke of life is as not at all to be written there QUEST LXXXIV What day of visitation the Lord meaneth here Vers. 34. IN the day of visitation c. 1. Some of the Hebrewes say Primum diem anni That the first day of every yeere is this day of visitation But God did not use to plague them upon every such day 2. Some understand it of the captivity of Babylon but beside that other causes are shewed by the Prophets of that captivity so the sinnes of the ages then present God would not visit the sinnes of the fathers upon so many generations he saith he will visit the iniquities of the fathers but to the third and fourth generation 3. The Interlinearie Glosse referreth it to the Romanâ— captivity But our Saviour in the Gospell sheweth there was another cause thereof for that they did not know the time of their visitation Luk. 19.44 Christs bloud which the Jewes wished to be upon them and their seed calleth for vengeance against them 4. Lyranus taketh this day of visitation for the day of finall judgement So also Osiander But that judgement shall be generall the Lord here speaketh of a particular day of visitation for the Israelites onely 5. Some thinke that God sent a speciall plague not long after for this idolatry which is mentioned in the last verse of this chapter Tostat. quaest 46. So also Iunius
other jewels of gold and silver when they came out of Egypt chap. 3.22 Tostat. quaest 7. So also Burgens Nullus ex more indutus est cultu suo None of them was decked in apparell as they used to be Depositis ornamentis lugubri habitu incedebant Having laid aside their ornaments they went in mourning weeds Iun. Pelarg. QUEST VI. Why in publike repentance they used to change their habit Vers. 4. THey sorrowed That is they put on sackcloth and mourning garments not as though true repentance consisted in the change of the outward apparell for the Lord saith by his Prophet Rent your hearts and not your garments Ioel 2. but the externall signes of repentance are profitable also and not to be neglected for these causes 1. That by these signes Conspicuum fiat eos vete peccatum suum agnoscere That by these outward arguments it may appeare that they do truely confesse their sinne Lippom God will have fructus cum arbore the tree with the fruit the tree is the penitent and contrite heart the fruit outward confession and humiliation Ferus 2. Because men by their sinne doe not onely provoke God but offend men it is requisite that as in their heart they doe humble themselves before God so they should by their outward behaviour give satisfaction unto men Ferus And so ignominia partem ultro subire inter homines c. willingly undergoe some shame among men in condemning themselves 3. It is profitable also for the good example of others ut alias ad imitationem provocent to stirre up others to imitate the like Calvin 4. I is infirmitas nostra sublevatur By these outward signes of repentance our infirmitie is helped Gallas and our sorrow and repentance thereby increased 5. Reales sunt quadam preces The humble habit and gesture of the bodie are certaine reall prayers whereby wee are stirred up more earnestly to intreat pardon at Gods hand Simler QUEST VII VVhy the Lord thus spake unto Moses Vers. 5. FOr the Lord had said 1. Tostatus opinion is that this here is inserted by way of anticipation because Moses delivered this unto the people after his comming downe from the mount the second time because at the same time Moses moved his Tabernacle without the campe which was after his second comming downe for it is called heere the Tabernacle of the Covenant vers 7. because the tables of the Covenant were there kept which Moses had not yet received for the first tables were broken Contra. 1. At Moses second comming downe the people were reconciled for Moses brought the tables of the law which was a signe of reconciliation betweene God and his people therefore it is not like that then so long after the people put off their rayment in signe of repentance 2. Neither is it like their sorrow and repentance was so long deferred 3. And as unlike it is that then Moses removed his Tabernacle which was a signe unto the people that God would not dwell among them when the Covenant was renued and the tables new written 4. Neither is it called the Tabernacle of the Covenant as the Latine Interpreter readeth but ohel mogned the Tent of the Congregation 2. Some thinke that this is here rehearsed concerning the peoples laying aside of their costly apparell and the removing of Moses Tent per recapitulationem by recapitulating supposing these things to have been done before Moses went up into the mount their reasons see before quest 2. where they are propounded by Tostatus as though he inclined to that opinion but qu. 8. upon this chapter he seemeth rather to be of opinion that here an anticipation of the storie is to be admitted a narration of that before which was done after and not a recapitulation a setting downe after of that which was done before But the historie is not prevented in this place as is shewed before so neither is it deferred for all this here rehearsed could not be done in the space of one day which must be admitted if these things were done before Moses went up againe unto God which was the verie next day after the slaughter of the people by the Levites chap. 32.30 3. Cajetanes opinion is that Moses was at this time with God in the mount Et quod rursus de monte descenderit And that he came downe againe from the mountaine and told the people these things But at Moses second going up to the mount to receive the second tables he continued there fortie daies and fortie nights and eat nothing Deut. 9.18 during that time he came not downe 4. Wherefore this was some other going up of Moses unto God though not into the thicke cloud beside his second solemne going up for the second tables so that Moses went unto God and returned to the people againe before he was called up and bid to bring other tables of stone with him like to the first chap. 34.1 And then this historie is not transposed but things are set downe in that order wherein they were done See before quest 2. QUEST VIII In what sense the Lord saith I will come upon thee whereas he said before I will not go up with thee Vers. 5. I will come suddenly upon thee and consume thee 1. Some thinke that this is spoken comminatoriè by way of threatning promittet se manifestare eis in mala eorum hee promiseth to shew himselfe unto them but to their hurt Hugo de S. Victor That as he denied before hee would go up with them that is to shew his comfortable presence among them now he will come upon them with indignation Gallas Although I have spared thee semper tamen non parcam yet will I not alway spare thee Ferus But if indeed the Lord did here threaten certainly to be revenged of them he would not presently have called unto them for repentance bidding them to put away their costly rayment 2. Therefore Lyranus thinketh that these words are uttered also comminatoriè in threatning manner but with condition of their repentance that then he would not destroy them as the destruction of Niniveh was so conditionally threatned But this is no commination but a repetition only of that which the Lord had denounced before vers 3. 3. Some thinke that these words are uttered propheticè prophetically Rabanus of the day of judgement wherein they shall certainly be judged for their sinne Gloss. interlin Of the Babylonian or Romane captivitie So also Burgens Semel ascendit Dei filius incarnatus c. Once the Sonne of God incarnate came among them and utterly destroyed them So also Ferus But the Lord speaketh of the time present of his comming unto them now inbringing them to the land of Canaan as appeareth vers 1 2. 4. Therefore others thinke that these words are delivered not comminatoriè by way of commination sed cammonitorie by way of admonition as Chrysostom observeth Hostes. qui volunt supplicium infligore c. The enemies which intend to
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
so doubtfully as not knowing what was befallen him Lyranus And beside God would not have suffered Satan in the same place where hee gave them signes of his glorious presence in the clouds to have practised his cosening and counterfeit tricks 2. They shew their contempt not vouchsafing to call him by his name Contemptim virum illum appellabant c. They in contempt call him the man c. Lippoman 3. They also bewray their infidelitie that having daily experience how the Lord fed them with manna could not conceive how the Lord should preserve Moses alive also fortie dayes without any supplie of food from them Simler 4. They shew their oblivion and forgetfulnesse that having seene Moses goe up into the mountaine and entring into the thicke cloud talking with God they now begin to imagine that he might be consumed and devoured in those flames Osiander 5. This their apostasie and falling away from God and despising of his Prophet did prefigure their falling away afterward from Christ Ferus QUEST XII Why Aaron bad them pull off their earings Vers. 2. THen Aaron said plucke off the golden earings c. 1. Some thinke because the people made great account of their jewels and earings that Aaron by this meanes did thinke to have turned them from their purpose So Augustine Intelligitur illis difficilia pracipere voluisse ut isto modo ab illa intentione revocaret He may be thought to have commanded them hard things to revoke them from their intention c. So also Tostatus Lyranus 2. And Calvin further addeth that he required this lest they might have spoiled the Tabernacle to finde gold for this idoll and he might thinke the people would have beene more hardly drawne unto it because they had given so liberally unto the Tabernacle alreadie But Calvin is herein deceived for the Tabernacle was not yet made Moses being not come downe from the mount where he received instruction for the making of the Tabernacle 3. Further Aaron might thinke that the women would hardly have parted with their jewels and that there might have risen by this meanes some tumults and stirres in their families by which meanes this attempt should have beene stayed Siml Oleast And this is very like that Aaron used all meanes secretly to have put off the people but herein was his great fault that he dissembled in so weightie a matter and did not plainly and openly stay the people QUEST XIII Whether Aarons sin here is to be excused SOme goe about to excuse or extenuate Aarons offence here 1. Bernard alleageth that Aaron was forced thereunto Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus Hee gave way unto the wicked clamours of the people against his owne minde So also Theodoret Vitulum formaré necessario coactus est He was forced of necessitie to frame a calfe And so he excuseth himselfe afterward by the peoples outrage vers 22. But nothing should have compelled Aaron to doe evill he should have feared God rather than man and chosen to die before he would see God dishonoured 2. Ambrose saith Neque excusare tantum Sacerdotem possumus neque condemnare audemus We can neither excuse so great a Priest nor yet dare condemne him But seeing Moses did afterward sharply reprove him and the Lord would for this have slaine him Deut. 9. there is no question but that he most grievously sinned 3. Some alleage by way of excuse that all Aarons courses tended to have sought delayes till Moses comming in that he called for their earings which he thought would have beene gathered with much trouble and businesse then he casteth them altogether and melteth them and then caused it to bee fashioned with a graving toole after that he made an Altar and deferred the solemnitie till the next day Oleaster But all this being granted it is so farre from excusing Aaron that perfidiosior est assensus c. his consent is so much the more treacherous dissembling his conscience when he saw idolatrie so grounded and rooted in the people than if he had given a simple assent Iun. in Analys 4. Procopius saith Quasi convitienda exprobrat c. Aaron doth as it were upbraid them and scoffingly say unto them These are thy gods c. but neither were these the words of Aaron the people so said neither is it like that Aaron being afraid of them would have scoffed with them wherefore that Aaronâ— sinne was very grievous and inexcusable doth now follow to be shewed in the next question 5. Theodoret addeth Primo populi impetum verbis compâ—scere tentavit c. That first he tried to pacifie the heat of the people with words But this is not expressed in the text it may be he would have disswaded them but that he saw them so violently carried that there was no speaking unto them QUEST XIV Of the greatnesse of Aarons sinne AArons sin then is made manifest set forth by these circumstances 1. In respect of his person he had often conference with God and by him the Lord had wrought great works and miracles in Egypt therefore his example was so much the more dangerous and his fall the greater 2. The thing that hee consented unto was a breach of the first table it was not theft or adulterie or such like but wicked idolatrie for Spiritualia peccata graviora sunt Spirituall evils are more grievous Ferus 3. Quod propriis manibus accipit signum est effoeminati servilis animi In that he taketh their earings with his owne hands it was a signe of an effeminate and servile minde Calvin 4. He sinned also grievously in his dissimulation when for feare hee against his owne conscience dissembled and so betrayed the truth Iun. 5. Borrhaius addeth that he sinned two wayes beside in usurping a lawgivers office which belonged unto Moses and in bringing in new ripes and worship which God had not commanded But Aaron offended not in the first because Moses had left him governour in his place till he returned but in the latter his presumption was great 6. Aarons fall also appeareth in this that after he made a golden calfe seeing it to be pleasing unto the people he was so forward afterward both in making an Altar and proclaiming a solemnitie Pelarg. QUEST XV. Why it pleased God to suffer Aaron to fall NOw it pleased God to suffer Aaron to fall 1. Vt humiliaretur that he might be humbled lest hee might afterward have beene too much lifted up being called to bee high Priest Ferus 2. By this example we doe see Sanctissimos interdum faede labi c. that holy men may sometime grossely fall Borrh. 3. This sheweth that Aarons Priesthood was not perfect nor able fully to reconcile men unto God seeing he himselfe was a sinner Marb Quomodo unus captivus alium liberaret How should one captive deliver another Ferus Or one sinner make reconciliation for another 4. And for this
cause also it pleased God to suffer Aaron to fall Vt nemo de gratia sua praesumat that no man should presume of his gifts or strength but let him that standeth as the Apostle saith take heed lest he fall Ferus 5. And by Aarons presumption we see how dangerous a thing it is to bring any thing into Gods service without his warrant Borrh. QUEST XVI How the golden calfe is said to be fashioned with a graving toole Vers. 4. ANd fashioned it with a graving toole and made thereof a molten calfe 1. The word here translated a graving toole is chereth which is sometime taken for a bag or purse as 2 King 5.22 where it is said that Naaman bound two talents of silver in two bags gave them to Gehezi and so some thinke that Aaron put all the peoples jewels and earings in a bag together lest they might thinke he had converted any part thereof to his owne use Cajetan but the other word vajatâ—ar he fashioned is against this sense 2. But most usually chereth is taken for a penny style or graving toole and so some thinke that Aaron with this instrument did draw a patterne making the proportion of a calfe which the workmen should follow in their casting So R. Salom. Osiand Lyran. 3. Others thinke that with this instrument Aaron made a mould in clay or such like matter and the mettall cast into it received that forme Tost q. 10. Oleast 4. Simlerus maketh a double use of this graving toole Vnum in formandâ— typo alterum in perpoliendo operefuso One in making the mould the other in polishing the worke after it was cast 5. But I rather subscribe to Gallasius that thinketh here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transposing of the words putting the latter first for the golden calfe was first cast and melted and then polished and trimmed with a graving toole as workmen use to doe 6. This calfe was made by Founders worke there are three wayes to make and frame things of mettall either by hammering and beating them to some fashion as the Cherubs upon the Arke were made or by joyning the peeces and joints together which are sunderly made or by casting and melting it in a mould and so was this golden calfe made Tostat. qu. 10. QUEST XVII Why Aaron caused the likenesse of a calfe to be made rather than of any other thing Vers. 4. A Molten calfe 1. Some of the Hebrewes give this ridiculous reason why the image of a calfe was made rather than of any other thing when the Israelites were comming out of Egypt and intended to bring out Iosephs bones with them as they did they say Nilus had overflowen the place where his bones were and so Moses did make the picture of a calfe in a certaine golden plate which floting upon the water shewed the place where Iosephs bones lay which plate they say was brought among other jewels to Aaron here and cast into the fire by vertue whereof the whole masse of gold was turned into the shape of a calfe But here are many fables couched together 1. It is a very tale that Iosephs bones were found out by any such meanes 2. The people onely brought their golden earings therefore no such plate 3. Neither was there any such vertue in that golden plate if there had beene any such to convert or change the whole masse 4. Neither was there any such cause seeing the molten calfe was cast in a mould Opere fusario by Founders worke as the Latine translator readeth 2. R. Abraham seemeth to thinke that this figure of a calfe was made rather than any other as apâ—est at that time to receive some divine and celestiall influence but though Aaron were at this present grossely blinded and deceived yet it were impietie to thinke that he was given to such superstitious astrologicall observations as to make figures to derive some secret supernaturall influence and vertue into by the celestiall constellations 3. Some thinke that Aaron caused a calfe to be made to deride them as Helias did Baals Priests supposing they would not be so absurd as to ascribe divine vertue unto a calfe Procopius But it seemeth that Aaron was in good earnest by that which followeth in that he set up an Altar and proclaimed an holy day 4. It is further alleaged by some that Aaron intended not to make any thing of the gold thinking that the fire might consume it but that the Egyptians which were in the campe by their art Magike and by the operation of the devill caused the image of a calfe to come forth Ex Fero. But it may appeare vers 24. by Aarons confession unto Moses that he intended to make them an image when he cast the mettall into the fire and to what end else served the graving toole but to fashion it he would not have polished and trimmed the devils worke 5. Some further thinke they would have a calfe made because the sacrifices of bullocks are the chiefest and thereby they thought the better to please God But it is not like that they had any such purpose at this time to doe that which was pleasing unto God seeing they had heard not long before the Lord by his owne mouth forbidding them to make any kinde of image to worship 6. It is therefore most like that Aaron according to the desire of the people made a Calfe like unto the Egyptian god Apis which they had seene the Egyptians to worship and therefore they were drawne by the corrupt imitation of them to have the image of a Calfe made Lyran. Calvin Simler Gallas Augustine addeth further that the Egyptians had set up the image of an oxe or bullocke by Iosephs tombe which they worshipped So the Interlinâ—â—ry glosse giveth this reason Quia bovem adoraverunt in Aegypto Because they had used to worship a bullocke in Egypt And the Egyptians used to worship their King being dead under the forme of a live bullocke Plin. lib. 8. cap. 46. QUEST XVIII Whether the Israelites thought indeed the golden Calfe to be the God that delivered them THen they said These be thy gods O Israel which brought thee out of Egypt 1. Procopius thinketh that these words were uttered by Aaron and that hereby he would have brought them to remember that God which had brought them out of Egypt But it is evident by the text that these were the acclamations of the people 2. Lyranus thinketh that the people attribuebat idolo did attribute unto this idoll it selfe those great wonders which God had wrought for their deliverance and therefore for honour of this idoll they speake in the plurall number as men used to doe to great persons But it is not like they were so mad as to thinke the golden Calfe brought them out of Egypt cum res esset inanimata it being a thing without life Ferus And men use to speake for more honour sake in the plurall number in the first and second