the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus Pompeius the successe
130. three of an 140. and two of an 150. yeares And in these dayes some are found farre to exceed an hundred yeares as I have seene my selfe an old man of 124 yeares of age at Eversden in the County of Bedford who died about ann 1600. or 601. he could remember Bosworth field at the comming in of Henry the 7. being then as he affirmed some 15. yeares old 2. Neither is it to be thought that the yeares of the Patriarkes were accounted as the Arcadians reckoned their yeares by quarters or the Aegyptians by moneths as some have thought for then Henoch begetting children at 65. yeares should by this reckoning not exceed six yeares and a halfe when hee had a child And this Aegyptian yeare consisting of the age of the moone will not allow above two dayes and a halfe to a moneth whereas mention is made of the 17. and 27. day of the moneth Gen. 7.11 and 8.14 It is evident then that the yeares of the Patriarkes were numbred by complete and full yeares consisting of twelve moneths and not after the Aegyptian account And hereunto Pliny giveth testimony who remembreth in the same place before recited that Alexander Cornelius Xenophon doe write that some lived 500. some 600. some 800. yeares Iosephus also alleageth Manethan Berosus Mochus Estiaâ—s the Aegyptian Chalde Phenician Chronologers who testifie that those old fathers lived toward a thousand yeares QVEST. VI. The causes of the long life of men before the floud THe causes of the long life of the Patriarkes may be thought to be these foure 1. The naturall cause the sound constitution of their bodies not yet decayed and the wholesome aire not yet corrupted with terrene exhalations as after the floud 2. The morall cause for the invention and finding out of arts and sciences which as Iosephus writeth they caused to bee graven in two great pillars one of bricke another of stone that if the world were destroyed with water the second pillar might remaine if with fire the first for so had they learned of Adam that the world should be twice destroyed and he saith further that the pillar of stone was to be seene in Syria in his time 3. The civill or politke cause of the long life of the Patriarkes was for procreation and peopling of the world 4. The Theologicall that God by giving them such long life might make triall of their obedience to see if they would use this benefit of long life to the glory of God which they did not and therefore he shortned the age of man Yet the Lord while they enjoyed this long tearme would not suffer any of them to attaine unto a thousand yeares not for that as the Hebrewes suppose God granted of Adams thousand seventy yeares to David not for that reason which seemeth to be too curious whereof Ireneus maketh mention to make good that saying to Adam in what day soever thou eatest thereof thou shalt dye the death because a thousand yeares with God is as yesterday Psal. 90.3 And so Adam died in the first day before he came to a thousand But God hereby would put the fathers in minde of mortality that although they lived many hundred yeares yet none of them filled up a thousand lest they might have too much flattered themselves in long life and seeing a thousand is a number of perfection God would have none of them attaine to 1000. that we might know that nothing is perfect here Mercer QVEST. V. Of the false computation of the 70. Interpreters and whence it is thought to proceed FUrther whereas the Septuagint doe much differ in the account of yeares from the Hebrew text adding to the age of the old world which in true reckoning maketh but 1656. five hundred eighty six yeares more so making the whole number of yeares 2242. It is diversly conjectured how this error should arise 1. Some impute it to the malice of the Jewes that of purpose corrupted the greeke text that the Gentiles should not know the secrets of the Scriptures 2. Some to the prudency of the 70. translators or of the writers and scribes who knowing that the Aegyptians would count it but a fable that the fathers lived so many Astronomicall yeares made a way for them to take it after the count of the Aegyptian yeares whereof ten make but one yeare and therefore they added an hundred yeares to the fathers age before they begat children to make them apt for generation But where the yeares will serve without any such addition they adde none As Iered lived an 162. yeares which because it maketh by the Aegyptian calculation sixteene yeares and some what more the Septuagint there alter nothing This is Augustines conjecture But howsoever the Septuagint came to be so corrupt it is apparantly in many points erroneous 1. They adde unto six of the Patriarkes ages before they begat children to each of them Adam Seth Enâ—s Cainon Malaleel Henoch an 100. yeares and detract them againe in the remainder of their life that the whole summe may agree 2. They take away from Methusalems age before hee had children 22. yeares and adde to Lamechs age 6. yeares as is shewed before 3. They misse in their calculation in Methusalems yeares they make him to live an hundred sixty five before hee begat Lamech and 802. after in all 969. whereas the other numbers put together want two of this summe making but 967. 4. They detract from Lamechs age 24. yeares his whole age according to the Hebrew is 777 according to the septuagint but 753. 5. By their computation Methusalem must live 14. yeares after the floud for they make him to live 802. yeares after Lamech was borne and Lamech lived 188. yeares before Noah was borne and in the six hundred yeare of Noahs age came the floud Lamech and Noah make but 788. yeares after the computation of the Septuagint there remaineth yet 14. yeares of Methusalems life who according to the Hebrew computation died the same yeare in the beginning before the floud came for in the arke hee could not be where only were eight persons Noah and his wife his three sonnes and their wives Genes 7.7 and S. Peter witnesseth that in the arke eight soules only were saved 1 Pet 3.20 and to say that Methuselah was saved in the terrestriall Paradise with his father Henoch is a fabulous fiction without ground Mercerus QVEST. VI. The reason of the inequality of generation in the fathers WHereas the Patriarkes at divers ages began to beget children Mahalaleel and Henoch at 56. yeares Iered at a hundred sixty two yeares Lamech at two hundreth eighty two Noah at five hundred 1. Neither is it to be imputed to Noahs holinesse that so long abstained from mariage seeâ—ng Henoch that for his godly life was translated had children at 65. yeares 2. Neither as Pererius conjectureth is it like that Noah had other elder sonnes which were dead before the floud came for whereas it is
for the water because brick work will endure the fire for they were not so foolish to imagine that the whole world could be preserved in one Tower and though the building might stand against the rage of fire yet the men enclosed should not be able to endure the heat 3. But the cause of chusing this matter for building was the necessity of the place Mercer where stone was not to be had and yet the earth of that plaine being of a fat and slimie substance was very fit to make bricke which was the cause why Pharao built his Cities in the plaine Countrey of Egypt of brickes Exod. 1. and beside that region afforded a kinde of naturall lime of slimie nature like pitch which issued forth of the River Is in great abundance as Herodotus saith and out of a fountaine neere to Naptha which in the Babylonian language signifieth liquid Pitch or Brimstone Strabo 4. This stuffe which they used for morter was neither argilla a kinde of Potters clay as Vatablus nor yet Crâ—ta chalke as Oleaster or luâ—um a soft earth as Pagnine nor calx viva lime as Diodor. Tharsense but as the Hebrew word chemer signifieth which the Septuag translate asphaltoâ— it was a reddish sulphurious earth clammie like pitch which was in stead of camentum as Hieron or intritum Tremell morter so that this chemâ—r slimie earth was in stead of chomer morter by which meanes of bricke and bitumen Semiramis afterward enlarged the wals of Babylon Perer. QVEST. III. Who was the chiefe in this worke vers 4. LEt us build a City and Tower 1. Cajetane gathereth from hence that all the people of the world were not here assembled because one City could not suffice for them all But that is no reason for they built not this City for the habitation of all but to be a monument of their fame and as the chiefe City of all other which they should build afterwards 2. Nimrod seemeth to have beene the captaine and ring-leader of this company for Babel was the beginning of his Kingdome Gen. 10.10 so thinketh Iosephus and Augustine 3 Though the counsell came first from Nimrod or some few abiit tandem in â—â—udium catholicum it grew to be the catholike that is common desire of all Muscul. QUEST IV. Of the heighth of the tower of Babel WHose top shall reach to heaven 1. It is not like that as Augustine supposeth they indeed thought to build a tower so high whose top should touch the clouds quest 21. in Gen. and so these words to be taken according to their literall sound 2. And that report of Abydenus cited by Eusebius is to be held but a fable that when they had builded almost up to heaven iâ— was tumbled downe by a mighty wind and it is very like that the Poets tooke occasion hereby to devise that fiction of the warre of the Giants and their laying the great hils of Pelion Ossa Olympus one upon another to climbe up to heaven 2. Neither to answer the objection of the heathen who tooke exception to this story it being unpossible though all the earth were laid for a foundation to build up to heaven need we with Philo to make an allegory of the building of this Tower who understandeth thereby their proud and high attempts against God 3. Neither yet is it like as Berosus Annianus that they reared this tower so high to make it equall to the mountaines or that as Iosephus writeth they imagined to bring it so high and accordingly performed it that it exceeded the mountaines in height to be a defence from like generall floud or that this tower was foure miles high as Hierome saith he was enformed by some in 14. Esai much lesse 27. miles high as some Hebrewes imagine 4. But in these words there is an hyperbolicall speech wherein more is expressed than meant usuall both in the Scriptures and in forraine writers as Deuter. 1.28 Their Cities are walled up to heaven their meaning then is that they would build this tower exceeding high And it is very like that it was of a very great and unwonted height although no certainty thereof is extant in any writer Herodotus speaketh of a Temple consecrate to Belus in Babylon foure square containing two stadia or furlongs in breadth and a tower in the middest being one furlong in height and another above that till it came to eight one above another so that by this account it should seeme to have beene an Italian mile in heighth Diodor. saith it was so high that the Chaldeans made it a Sea marke Plinie writeth that it continued till his time and Hierome that it remained till his and Theodoret also in his memorie The Hebrewes thinke that one third part of this tower sunke another was burnt the third part stood but howsoever that were it is like that some part of it remained as a perpetuall monument of their pride and follie Mercer QVEST. V. What moved the Babylonians to build this tower 4. THat we may get us a name lest we be scattered c. 1. It is not like that they built this tower to keepe them from the like generall inundation as Iosephus thinketh for they could not be ignorant that God had made a covenant with Noah never to destroy the world so againe 2. Neither did they make this bricke tower to be a defence against the rage of fire wherewith they knew the world should be destroyed for what was one tower to save the whole world 3. But one cause might be of the building of this tower the ambitious desire of dominion as Hugo saith Factum esse cupiditate regnandi Nimrod set forwards this worke that it might be the beginning and chiefe of his kingdome Genes 10.10 4. Another reason is here expressed lest they should be dispersed not as the Latine Interpreter before they should be dispersed for they knew it not they built them a City and Tower to maintaine society that they might dwell together and not be scattered here and there and Iosephus thinketh that they did it of purpose to oppose themselves against the ordinance and commandement of God who would have them dispersed into divers parts that the world might be replenished 5. As also another end of their purpose is here insinuated to get them a name as the Psalme saith They thinke their houses shall endure for ever and they call their lands by their names Psal. 49.11 as Absolon reared up a pillar to keepe his name in remembrance 2 Sam. 18.18 and Philo saith that these Babylonians did write their names also in this tower to revive their memories with posterity QVEST. VI. Whether they sinned in building this Tower HEnce appeareth Tostatus errour that thinketh it was not a sinne in them to build this tower to preserve their memory because he thinketh that Noah was one of the chiefe builders and that God hindred this worke not because it was evill but for that it
conceived or had heat C. in the ramming or conceiving time of the strong or well bodyed sheepe B. G. T. chashar to joyne together whereof they are called well bodyed or strong sheepe v. 42. When the ewes brought forth he did not put them S. when the ewes were feeble B. G. when they were put together late or in late ramming time H.C.T.P. guataph whereof is derived the word behagnatoph in bringing forth late the not marked were Labans the marked Iacobs S. the late brought forth were Labans the timely or firstlings Iacobs C.H. the feebler were Labans the stronger or well bodied Iacobs T.B.G.P. v. 43. camels asses and mules S. camels and mules câ—t 3. The Explanation of doubtfull questions QUEST I. Whether Rachel envied her sister Vers. 1. RAchel envied her sister 1. Some thinke that this was a kind of zeale rather than envie she grieved rather at her owne infecundity or barrennesse than that her sister was fruitfull Perer. 2. But the text is evident that shee envied her sister shee was offended that her sister was fruitfull and she barren Neither is there any inconvenience to yeeld to those holy women their infirmities they were not Angels Merc. chavah signifieth both to envie and strive with emulation or zeale QUEST II. Of Rachels impatient and immoderate desire of children GIve me children or else I die 1. She saith not so as though Iacob of purpose had restrained his naturall force as R. Levi. 2. Neither is it her meaning that Iacob should by his prayer obtaine children for her as Isaack had done for Rebecca for then Iacob would not have beene angry with her 3. Neither did she thus say as though she did not know that God was the giver of children which she confesseth vers 6. God hath given sentence on my side 4. But thus in her womanly heat she breaketh forth as though the fault was in her husband seeing she should otherwise die either for griefe or that she might as good be dead as beare no children Mercer and that her name by this meanes should die with her Perer. 5. Three reasons made her so desirous of children 1. Her envy for her sisters happinesse 2. That she might be the more deare to her husband 3. Because of the promised seed Perer. QUEST III. Of the causes of barrennesse Vers. 2. IAcob was angry and said Am I in Gods stead c. 1. There are naturall causes of sterility or barrennes either some originall defects in the birth as some are borne unapt for generation or else it may come by diseases sometime the constitution of the body is an impediment as in fat bodies where nature is turned into the nutriment of the body Aristot. lib. 2. de generat animal c. 2. 2. There is a supernaturall cause of barrennesse when it pleaseth God to restraine the wombe as in the women of Abimelecks house Genes 20.18 Foure keyes to open and shut are in Gods hand which the Lord hath not commited to any other either Angell or Seraphim the key of raine Deuter. 28.12 The Lord shall open his good treasure the heaven to give raine the key of food Psal. 104.28 Thou openest thy hand and they are filled the key of the womb the key of the grave when the dead shall be raised Perer. ex Tharg Hierosolym 3. Plato himselfe confesseth that procreation was the gift of God Quamvis in mortali animante fiat restamen divina est pregnatio genitura ab immortalib est Generation though it be done in a mortall creature yet it is a divine thing procured by an immortall power Plat. in Symp. QUEST IV. In what sense Rachel saith she shall beare upon my knees Vers. 3. SHee shall beare upon my knees 1. Not as though Rachel should be her midwife or nurse as Onkelâ—s 2. Or that by her example Rachel should the sooner conceive as the Hebrewes 3. But that as it followeth Rachel might have children by her maid for the children of the bond-maids were accounted as the dames her meaning is that she might dandle them upon her knees and play with them as mothers doe with their children so is this phrase taken Isay 66.12 them shall ye sucke ye shall be borne upon her sides and be joyfull upon her knees 4. Rupertus doth fitly allegorize this saying of Rachel lib. 7. comment in Genes 36. as they which Bilha brought forth were borne upon Rachels knees so qui per prâ—dicationem invidentis auâ—ivit verbum teneat in Catholica ecclesia verae perfectionem fidei ita nihil differet à legitimis filâ—â—s so he that heard the word by the preaching of envious teacherâ— holding the true faith in the Catholike Church may differ nothing from the lawfull children of the Church as the sonnes of Iacobs hand-maids received their inheritance and had their lâ—t amongst their brethren QUEST IV. Whether Ruben brought unto his mother mandrakes Vers. 14. GIue me of thy sonnes mandrakes c. 1. It is most like that they were rather pleasant and sweet flowers where with they used to strew their husbands bed than that heâ—be which is called mandrakes for these reasons 1. Ruben was now but a child of 5. or 6. yeares old and not above for he was borne in the beginning of the 7. last yeares and therefore had no discretion to make choice of flowers for their vertue but for their colour or smell 2. It was now wheat harvest in the spring time which in those countries was in the beginning of May when the Mandrake apples are not ripe for so the Septuagint read Mandrake apples 3. The Mandrakes have a strong smell which the Arabians call Iabrochin of the ranke savour of goats whereas these herbs called dudaim are commended for their sweet smell Can. 7.13 The mandrakes have given a smell and in our gates are all sweet things Iun. 2. Whereas Augustine saith of the mandrakes Rem comperi pulehram suaveolentem sapore in sipido I found them to be faire in shew sweet in smell vnsavory in taste lib. 22. com Faust. c. 56. he may speake of that kind of mandrakes which grew in those hot countries in Africa which might have a more fresh smell but otherwise concerning the mandrakes knowne to us Plinie a diligent searcher of the nature of herbes saith Odor ejus gravis sed radicis mals graviâ—r c. sic noxiâ— vires gravedinem afferunt ipso â—lfactu The smell is very strong specially of the root and apple the force thereof â—ery hurâ—full the very smell bringeth heavinesse Plin. lib. 25. c. 13. Levinus Lemnius confirmeth this by experience that by laying of a mandrake apple in his studie he became so drousie that he could not shake it off till the apple was removed lib. de herb 3. Epiphanius thinketh that the mandrake inciteth and provoketh either man or woman to lust as it is held that they have vertue to cause women to conceive and that Rachel desired
mount Sinai at the delivery of the Law 2. Visions were of three sorts either such as by spirituall illumination were manifested unto the intellectuall part and understanding or such as wrought upon the inward phantasie or were shewed by some visible signes to the externall sense Simler as in this place 3. This bush is in Hebrew called seneh which the Hebrewes describe to be a shrub full of prickes and without fruit and so thicke that a bird cannot enter without the rufling and pulling off her feathers some thinke that the mountaine Sinai was called of Seneh either because of this bush or for that it was full of bushes Perer. 4. There are two parts of this vision the flame burning in the bush and the Angell speaking â—o Moses out of the bush Simler QUEST IV. Of the flame of fire that burned not IN a flame of fire out of the midst Plato maketh three kindes of fire the thicke grosse fire as in the burning of wood a bright and subtile fire yet burning and a cleere pure fire which lighteth onely and burneth not such as is in the starres And hereunto may bee added a fourth kind which is the element of fire which neither giveth light nor yet burneth This fire was of the second kinde not a fire in shew and imagination but a true fire for otherwise it had beene no marvell that the bush burned not Perer. 2. This fire was neither fetched downe from the element of fire as some thinke for so it should have pierced the middle and cold region of the aire which is contrarie unto it neither was it procured by an Angell who have not power of themselves to change the ordinance and course of nature but it was brought forth by God made of the aire or some other matter prepared of God for this was a supernaturall fire in those three things because it continued without fuell to feed upon it kept below and ascended not it burned but consumed not therefore it sheweth a supernaturall worke 4. Now that this fire consumed not the bush being a combustable matter the cause is because the naturall force thereof was restrained by God for if God concurre not with the nature of things they cannot worke nor shew their kinde as the three children walked in the firy oven and were not burned Whereas then the fire hath two inseparable qualities to give light and to burne God yet could here divide and separate them this fiâ—e giveth light but burneth not as the infernall fire shall burne but give no light as Basil sheweth upon the 28. Psalme Perer. QUEST V. What is signified by the burning of the fire without consuming the bush COncerning the signification hereof the burning of the fire and not the consuming of the bush 1. The Hebrewes thinke that God made choice of these two the fire and the bush whereof the one is a base thing and the other hath no shape that they should make no image or representation of God 2 Some thinke it betokeneth the Law that could not purge our sinnes signified by the bramble bâ—t only shew and demonstrate them 3. Some understand the divine nature of Christ which did not consume or dissolve his humane nature 4. Some apply it to the Virgin Mary of whom Christ was borne that carried fire and she not consumed 5. Some understand it of the state of a regenerate man in whom there are two parts the illumination of the spirit as the fire and the corruption of the flesh as the bramble 6. But Philo best expresseth what this fire resembled in the bush the bush sheweth the vile and miserable estate of the Israelites in Egypt the fire their affliction the not consuming of the bush that they should be preserved in their trouble and be delivered from it and that in the end they should bee as brambles to pricke and wound their enemies Perer. 7. Beside God sheweth himselfe by this supernaturall fire farre unlike the naturall and ordinarie fire which consumeth things neere hand but toucheth not a farre off But God is friendly and favourable to his servants that draw neere unto him but he exerciseth his judgâ—ments upon the wicked that goe farre off from him Ferus QUEST VI. Whether it were an Angell or God himself that appeared unto Moses QUEST VII What moved Moses to draw neere to behold this strange sight Vers. 3. THerefore Moses said I will turne aside 1. Some thinke that Moses being much conversant and exercised in the knowledge of naturall things might of a curious minde approch to trie out some naturall concluâ—ion because there are some kindes of fire that breake out of the earth as in Lyciâ— and Island that doe consume water and yet burne not tow and when Sylla besieged Athens there was a certaine tower which being 〈◊〉 with a certaine â—lime could not bee set on fire 2. But it is more like that Moses tooke this to be some divine sight as being exercised more in the contemplation of divine and spirituall things and was moved to draw neere by some spirituall instinct Ferus yet he might presume somewhat farre and therefore is forbidden to come neere Simlerus QUEST VIII Why the Lord doubleth Moses name in calling him Vers. 4. MOses Moses 1. The Hebrewes thinke that this voyce whereby God spake to Moses was lâ—ke to Amrams voice Moses father which was well knowne unto him and they further adde that the Lord used to speake to his servants in such a voice as was familiar unto them as when the Lord spake to Samuel he went to Helâ— supposing it had beene his voice 1. Sam. 3. But the going to Helâ— sheweth not that it was like that old mans voice but that Samuel not yet acquainted with the Lords voice could not judge it to be any mans voice but his and therefore goeth unto him to be better instructed 2. But this calling of Moses by name is a signe of Gods favour unto Moses so God calleth Abraham Isaac and Iacob whom he loved by their names The wicked are seldome called by their names in Scripture like as among men when one is called by his name it sheweth kindnesse and love as Scipio did study to call the citizens by their names that they might thinke he had a care of them And Cyrus called his souldiers by their names Simler 3. And this sheweth that God taketh especiall notice and knowledge of such whom hee singleth out by name as our Saviour answereth Nathaniel who wondred that Christ knew him by his name whom hee had not seene before that before Philip called him when he was under the fig tree he saw him Ioh. 1.48 Ferus 4. Beside this doubling of Moses name serveth the better to prepare and stirre him up to give diligent attention to this heavenly vision and voyce Simler QUEST IX What the putting off the shooes meaneth Vers. 5. PVt thy shooes off thy feete 1. We reade of three kindes of putting off the shooes in Scripture the
and Antypathies their qualities and operations he can apply and temper the causes together and so is able to worke wonders though not true miracles which are beside the order and course of nature which Satan cannot invert As to put this for an example the small fish which is called Echinus or Remora is able by applying himselfe to the ship to stay it though it bee under saile and have both the sea and winde with it which Plinie sheweth to have beene found by experience how that Antonius his ship at one time and Caius at another were stayed by this fish Now if a Magitian should secretly apply this fish to a ship hee might bee thought to worke a great wonder and yet it should bee naturall The other reason is that beside the knowledge of nature Satan is skilfull of all humane arts and sciences by the benefit whereof even men doe worke wonders as Archimedes was able to stirre a ship with his hand by certaine engines which he had prepared which a great number of men by strength could not doe He also devised such kinde of instruments when Marcellus the Romane Captaine besieged Syracusa whereby they so annoyed their enimies and made such havock and slaughter of the Romanes that Marcellus himselfe said they fought not against men but against the Gods Architas the Pythagorean by Mechanick art made a dove of wood to flie Severinus Boetius made serpentes of brasse to hisse and birdâ— of brasse to sing If men can make such admirable things by art it need not seeme strange if by the power of Satan wonderfull matters are sometime compassed Ex Perer. QUEST XII What things are permitted unto Satan to doe THe next point to be shewed here is what things which seeme to us to be miraculous the Devill may doe by himselfe or his ministers the Magitians First in generall wee are here to consider a twofold action of spirits the one is immediate as they can themselves passe speedily from place to place as Iob. 1. Satan came from compassing the whole earth for if the Sunne being of a bodily substance can compasse the heavens of such a huge circuit many hundred thousand miles about in the space of 24. houres the spirits can doe it with greater agility they have also power to transport bodies from place to place aâ— our Saviour yeelded his body to be transported of Satan to the tempters further confusion The other action is mediate as Satan can transport and bring together the causes of things which being tempered and qualified may bring forth divers naturall effects which are wrought immediatly by those naturall causeâ— yet mediately by Satan which bringeth them together Secondly in particular these things are permitted to Satans power he can transport bodies and carry them from place to place as thâ— Ecclesiasticall stories make mention how Simon Magus was lift up on high in the aire by the 〈◊〉 of Satan but by the prayer of Peter was violently throwne downe so sometime serpents and 〈◊〉 have beene seene flie in the aire Albertus Magnus saith that oxen have rained and fallen out of the aire all which may be wrought by the conveyance of Satan 2. The Devill can suddenly convey things out of ones sight as Apollonius from the presence of Domitian Thus it may be that Gyges if that report be true not by the vertue of a ring but by the power of Satan became invisible 3. They can make images to speake and walke as before wee heard of Apollonius brasen butlers and the image of Memnon so the image of Iuno Moneta being asked if she would remove to Rome answered se velle that she would and the image of fortune being set up said ritè me consecrastis yee have consecrated mee aright Valer. Maxim lib. 1. cap. ultim de simulachris But the Devill cannot give power unto these things being dead to performe any action of life but that hee moveth and speaketh in them as the Angell caused Balaams Asse to speake 4. The Devill can cause divers shapes and formes to appeare as of men Lions and other things in the aire or on the ground as in the life of Antonie the Devill appeared unto him in the shape of terrible beasts 5. And as he can counterfeit the shape of living things so also of other things both naturall as of gold silver meat and artificiall as of pots glasses cuppes for if cunning artificers by their skill can make things so lively as that they can hardly bee discerned from that which they resemble as Plinie writeth of Zeuxis grapes lib. 35. cap. 11. much more can Satan coyne such formes and figures as Philostratus lib. 4. of the life of Appolonius maketh mention how a certaine Lamia pretending marriage to one Menippus a young man shewed him a banquet furnished with all kinde of meat and precious vessels and ornaments which Appolonius discovered to be but imaginarie things and shee confessed her selfe to bee a Lamia 6. The Devill by his subtile nature can so affect the sensitive spirits and imaginary faculty as that they shall represent unto the inward sense the phantasie of some things past or to come and cause them to appeare to the outward sense as wee see that franticke persons imagine many times that they see things which are not and there is no doubt but that the Devill can effect that which a naturall disease worketh 7. Hee can also conforme the fantasies of those that are asleep to represent unto them things which the Devill knoweth shall come to passe and by this meanes to bring credit unto dreames 8. In some things the Devill can interpose himselfe and helpe forward those superstitious meanes which are used to prognosticate as the Augurs by the flying and chirping of birds by looking into the intrals of beasts by casting of lots tooke upon them to divine and the Devill by his mysticall operation concurred with them more strongly to deceive 9. The Devill can stirre up in naturall men the affections of love anger hatred feare and such like as he entred into the heart of Iudas Iohn 13.1 and this he doth two wayes either by propounding such externall objects as helpe to inflame and set on fire such affections and by conforming the inward phantasie to apprehend them Hierome in the life of Hilerius sheweth how a certaine virgin by Magicall enchâ—ntments was so ravished with the love of a young man that shee was mad therewith QUEST XIII How divers wayes Satans power is limited THese things before recited Satan by his spirituall power is able to doe yet with this limitation that his power is restrained of God that he cannot doe what he would but sometime the Lord letteth him loose and permitteth him to worke either for the triall and probation of his faithfull servants as is evident in Iob or for the punishment of the wicked as hee was a lying spirit in the mouthes of Ahabs false Prophets for if Satan had free libertie to
9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed and appointed for warre 2. That also may be called the booke
campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of the Tabernacle the Romanists would warrant their consecrating of Churches with
the center of the earth as Plato imagined for by this meanes the waters should ascend three thousand and 500. miles for so farre it is from the Center of the earth to superficies which is against the nature of water 2. Neither was the Sea this great depth which some thinke is higher than the earth and kept in onely by the power of God which now was suffered to overflow the earth for neither is it true that the Sea is higher than the earth as is before declared neither doth Moses make any mention of it which might have beene sufficient by the overflowing to have drowned the earth if naturally it were so much above it 3. Wherefore the fountaines of the deepe were the deepe heads and springs of water within the earth which were opened and enlarged to make this inundation so that the Rivers that runne in the earth were cast up and the deepe gulph gushed forth and these may be the waters under the earth mentionod Exod. 20. vers 4. The windowes also of heaven signifie not the irruption or breaking forth of any waters in the Chrystall heaven as it is called above the starrie skie as Eugubinus and Oleaster imagine for neither are there any such watâ—rs above the heavens as hath beene before declared and if there were how could they passe thorow the starrie heaven without the dissolution and corruption thereof and it would follow that the watery heaven should be now a vacaâ—t and emptie place the waters being descended from thence But the opening of the windowes of heaven betokeneth the breaking of the clouds where the water is contained that whereas at other times The Lord bindeth the waters in the clouds and the cloud is not broken under them Iob 26.8 Now the Lord loosed the clouds which being made as full of windowes powred forth all the water that was kept in them Mercerus Perer. QVEST. XII Of the causes of the floud THese three were the causes of the floud 1. The issuing forth of the waters beneath out of the earth 2. The continuall raine for forty not onely dayes but nights together not onely powring from the clouds but increasing by the liquefaction and distilling of the aire into water Seneca writing of the generall deluge which he speaketh of not as past but to come addeth unto these three other causes 1. Crescunt maria super solitum c. the extraordinary swelling and overflowing of the sea 2. Incipit terra putrescere laxata ire in humorem The earth also it selfe did putrifie and resolve into water 3. He maketh the conjunction of the celestiall bodies another cause that like as he thinketh the world shall be burned when the starres shall concurre in the signe Cancer sic inundationem futuram cum eadem siderum iurba in Capricornum convenerit so hee thinketh there shall bee a generall inundation when the same company of starres shall come together in the signe Capricorne These causes may bee admitted as helping and necessary though not as principall saving that the conjunction of the starres in Capricorne seemeth rather to be a curious inquisition than to depend of any certaine demonstration QVEST. XIII Vpon what day Noah entred into the Arke Vers. 13. IN the selfe same day c. 1. Lyranus reading according to the latine text in the article of that day thinketh that the noone point of day is hereby expressed and so also Oleaster 2. Tostatus taketh it rather for the morning or twilight which is more properly a point parcell or article of the day It betokeneth nothing else but in the same day as I shewed before in the interpretation 3. Some Hebrewes think that this was wednesday when they say that the Sun is strongest that Noah might have some rest before the Sabbath but this is too curious 4. Some doe take this for the day before the floud being the sixteenth of the moneth that Noah entred then and his family before 5. Others thinke that Noah entred seven dayes before according to the text v. 1. Enter thou into the Arke c. v. 4. for seven dayes hence I will cause it to raine v. 7. so Noah entred c. v. 10. and so after seven dayes c. And thus Ambrose expoundeth so that here by way of recapitulation mention is made of the entring of Noah and Iunius to make the sense more full readeth thus In the same day when Noah was entred c. v. 13. c. God shut him in v. 16. He maketh the 13 14 15. verses to depend upon that clause in the 16. verse whereby is shewed how the providence of God watched over Noah and the rest when they were entred so shutting them up that the waters could not enter 6. But Iunius inserteth one word v. 13. which is not in the Hebrew quum ingressus esset when he was entred when is added so that according to the true reading the selfe same day Noah entred c. it is evident that Noah with his sonnes entred the same day wherein the raine began to fall God so providing that against that day all kind of cattell and fowles were present to enter with him And whereas Noah is bid to enter v. 1. before the seven dayes that is to bee understood of the preparing and making all things ready for his entrance Mercerus Now whereas Iunius thinketh that in the very seventh day the floud came and so readeth v. 10. I thinke rather that the seven dayes were fully expired and that upon the 8. day it began to raine because the text is that after seven dayes the waters were upon the earth Mercer QVEST. XIII How Noah was shut up Vers. 16. GOd shut him up c. 1. Not that after Noah was come into the Arke and his sonnes with their wives and the rest of the creatures God by the ministery of the Angels did shut the doore without and pitched it up occlusit pro eo God shut it up for him as Tremelius and Cajetanus read that is whereas Noah being within could not shut up the doore without God did it for him for as Noah opened the doore at his going out so it is like he shut it at his going in but hereby â—s signified that what was wanting in Noahs labour was supplyed by Gods providence and that it was Gods worke to preserve Noah in the Arke Mercer 2. And this was done not so much to keepe him from the sight of the destruction of the world which might have ministred griefe unto him as Chrysostome collecteth for there was a window out of the which hee might behold that fearefull spectacle but to keepe himselfe from the violence and rage of the waters as also from the rage of men Mercer QVEST. XIV The 150. dayes must be reckoned from the beginning of the floud whereof the 40. dayes are a part Vers. 24. THe waters prevailed an 150. dayes This terme must not be counted from the end of 40. dayes mentioned v.
note is too violent that Noah doth not here as God bid him but abstained still from the company of his wife because hee feared lest men might kill one another as Cain did Abel or because he expected another floud the simplicity of the text warranteth no such thing 3. Musculus noteth the obedience in Noahs family that they enter in and goe forth according to Noahs direction 4. Luther observeth also the singular order in the creatures that goe not forth confusedly together but according to their kindes or as the Hebrew word is families every one sorting to his like QVEST. XVI Noah buildeth an Altar not without Gods direction Vers. 20. NOah built an Altar c. 1. Though Noah had no expresse commandement now to offer sacrifice for as Ambrose saith non debuit Deus quasi avarus mercedem gratia postulare it was not fit that God as one covetous should require the reward of thankes yet hee was not without direction in this case Calvins reason is because it is evident that he in this story did nothing without a warrant from God he would not come forth of the Arke though the earth were dry till God bid him Oecolampadiâ—â— proveth it by these words that God smelled a savour of rest but every thing stinketh before God that is not according to his word Wherefore Noah knew by the example and practice of the Patriarkes that God was pleased with this kinde of worship by sacrifices as also he was directed thereunto because to this end there were seven of the cleane creatures taken into the Arke by Gods owne appointment and for the fashion of the Altar which was made either of earth or of unhewen stones whereof first mention is made in this place he had either the patterne from the practice of the elder Patriarks or by instinct from God QVEST. XVII To what end sacrifices were used ANd so offered burnt offerings three reasons are yeelded why the Lord pleased to be served with sacrifices two are alleaged by Chrysostome The morall end was that the piety and devotion of the people might be stirred up by his externall note a politicke end that as circumcision was given as a marke of difference betweene them and other people so the solemne use of sacrifices might containe them in the service of God that they should not be enticed to the Idolatry of the Gentiles by their pompous and magnificent sacrifices A third end was mysticall well touched by Calvin Semper illis ante oculos symbola proponi oportuit c. These sacrifices were as symboles and signes to preach and prefigure unto them their Mediatour and atonement maker Jesus Christ without whom nothing is acceptable to God And further although Noah gave thanks also to God for the preservation of the uncleane creatures as for the cleane yet he offereth onely of the cleane because he had so learned from the Patriarks that God was pleased with such sacrifices before whom otherwise nothing is uncleane but in respect of man and whereas he offered of all cleane both beasts and fowles it is like he tooke of more kindes than those five used in the Law that is Oxen Sheepe with Goats Doves and Turtles Further he offered burnt sacrifices rather than oblations Eucharisticall not as the Hebrewes imagine for his owne sinne but because such sacrifices were most used before the Law and were best accepted when as the whole sacrifice was consumed upon the Altar Mercer QVEST. XVIII How God smelled a savour of rest Vers. 21. GOd smelled a savour of rest 1. As men are delighted with pleasant savours so this service and sacrifice of Noah was pleasing unto God as the Chalde Paraphrast readeth 2. Not that the externall act of sacrificing in it selfe pleased God but the thankfull minde of the sacrificer Calvin 3. All our acts have a double smell one outward before man another inward before God Cain and Abels sacrifice had one outward smell but Abels had a sweet savour beside within Muscul. 4. And this savour herein differeth from all sensible savours for there may be saciety in the most pleasant odours but with this sweet savour the Lord is never filled or wearied but alwayes delighted with the prayers of the Saints Cajetane QVEST. XIX How the Lord will no more curse the earth Vers. 21. I Will not henceforth curse the ground any more for mans sake c. 1. The Lord speaketh not generally of all kinde of cursing the earth for those curses which are upon the earth for mans sinne Gen. 3.17.4.12 are not taken away but he meaneth this particular curse by waters that all flesh shall no more perish by them as is shewed cap. 9.21 for the world notwithstanding shall bee destroyed by fire 2. Where it is added as a reason for the imagination of mans heart is evill c. it is not to be taken as Rupertus collecteth that God will spare the earth and beasts because man is subject to sinne but the promise is made specially for man That seeing hee is by nature subdued to sinne hee is to bee pitied and not for every offence according to his deserts to be judged for then the Lord should continually overflow the world Calvin 3. And whereas this reason is given why the Lord would destroy the world Gen. 6.6 because the imaginations of his heart were evill it may seeme strange that the same cause is alleaged here why from henceforth the Lord would spare the world therefore this is here added to shew the originall beginning of this mercy not to proceed from man who is altogether corrupt by nature but from Gods owne gracious favour Mercer 4. Further whereas it is said God said in his heart this was not only secretly purposed by the Lord not uttered but either revealed to Noah as a Prophet or to Moses the Writer as some Hebrewes but it is cleare that the Lord thus spake to Noah who is said thus to speake in his heart as taking counsell and deliberation with himselfe Mercer 5. From his youth not only from his youthfull estate which age is more prone unto sin committing the same with rage and violence as Tostatus or when man beginneth to have use of reason and free-will as Rupertus But mans thoughts are evill even as soone as he is able to conceive or thinke any thing yea our nature is evill from the cradle Calvin Though as Ambrose well saith crescit cum aetatibus culpa as age groweth so sinne increaseth QVEST. XX. How the seasons of the yeare are promised alwayes to continue Vers. 22. SOwing time and harvest c. 1. The Lord doth not promise that for ever these seasons of the yeare shall continue for after the end of the world they shall cease But all the dayes of the earth that is so long as the earth continueth in this state Muscul. 2. Neither is this to bee understood of every particular Countrey for sometime and in some place it falleth out through
Hebrew ach to be read as an adversative as Paulus Burgensis readeth veruntamen notwithstanding as though the sense should be this though yee are permitted to shed the bloud of beasts yet it is unlawfull for you to shed the bloud of man 3. Neither is this another exception concerning mans food as Cajetane that as before the bloud of beasts is excepted so here humane flesh that if it be not lawfull to shed the bloud of man neither is it to eat his flesh which first must be kiâ—led before it be eaten 4. Neither need there to be here understood any sentence as this I will not have you to shed mans bloud and then this to follow as a reason for this prohibition to shed mans bloud followeth directly in the next verse 5. But this word translated for may be read as a causall why God would have them abstaine from all cruelty or savage behaviour in eating of the bloud of beasts that they should have a greater detestation of the spilling or shedding of mans bloud Perer. Mercer QVEST. VII How God will require the bloud of man at the hand of beasts Vers. 5. AT the hand of every beast 1. Rupertus by beast understandeth the Devill that shall answer for the death of mens soules but Moses here directly speaketh of the bodily life which is in the spirits and bloud 2. Neither by beasts here are understood cruell and beastiall men for it followeth afterward aâ— the hands of man will I require it c. 3. Neither doth Moses insinuate the death of martyrs which were exposed to beasts for which the persecutors shall answer for that did cast the Saints before the beasts 4. But here is shadowed forth that Law which was afterward published that even the beast that killeth a man should be stoned Exod. 22. QVEST. VIII How his bloud shall be shed that sheddeth bloud Vers. 6. BY man shall his bloud be shed 1. Some reade in homine and referre it to the first clause Hee that sheddeth mans bloud in man as they which are strangled have their bloud shed as it were in them sic Tostatus but in this sense one kinde of murther onely should be prohibited 2. Some read in homine against man that is in despite of man Cajetan 3. But the best reading is per hominem by man and to referre it to the last clause by man shall his bloud be shed that is by the Magistrate as the Chalde interpreteth by witnesse by the sentence of the Iudge for it should seeme that before the floud there was no law made nor power given to man to punish murther as Adam proceeded not against Cain that killed his brother Abel Mercer 4. And this must be understood not de facto sed de jure merito not of the fact for many times murtherers escape but of the right and due desert of murtherers that they are by Gods Law worthy of death and many times where the law of man faileth that such are not executed Gods vengeance overtaketh them such are either slaine in battell or by the hands of other or by some other meanes as it is in the Psalme men of bloud shall not live halfe their daies Psalm 55.24 Calvin QVEST. IX That mans life should be preserved because of Gods image IN the image of God c. 1. Hence it followeth not as Oleaster collecteth that the image of God is in mans body because the image in the soule cannot be by the killing of the body destroyed for the reason concludeth well though this image of God be not in the body yet because the body is the Tabernacle of the soule and beareth that which beareth the image of God it ought for that cause to be reverenced and yet the image of God though not originally or principally yet by the consequent and effects is expressed and shineth in some sort in mans body in that it is made upright and aspiring to celestiall things and so sutable to the soule and in regard that into the hand of man God hath delivered the rule and dominion of the creatures cap. 1. vers 28. 2. Though the image wherein man was created be much decayed and impaired yet some part thereof remaineth for the which the life of man should be spared and preserved Calvin 3. And if for this reason the life of any man whatsoever should be regarded much more the life of Christians in whom this image is renewed in Christ Muscul. QVEST. X. Of the Raine Bow Vers. 13. I Have set my bow in the cloud c. 1. Neither Ambrose conceit can be admitted who understandeth not here the visible Raine-Bow in the clouds but the invisible power of God whereby he sometime intendeth sometime remitteth his judgements as a bow is bent and unbent againe But this collection is contrary to the text which saith The Bow shall be seene in the cloud vers 14. 2. Neither is their opinion found that thinke there was neither raine noâ— Raine-Bow before the floud for how could the plants and fruits of the earth have beene so many yeares preserved without raine so then the Raine-Bow was before the floud but it beganne onely now to be a signe of this covenant betweene God and man as the Lord chuseth sometime naturall things for signes as Bread and Wine and Water in the Sacraments Mercer 3. Neither is the opinion of some Hebrewes to be admitted that thinke the Raine-Bow to have beene before the floud but then it appeared in the cleare aire now in a cloud for the iris or Bow can have no existence or being but in a dewing or stilling cloud Mercer 4. Neither is Thomas Aquinas judgement and Cajetanus sound which thinke that the Râ—ine-Bow is partly a naturall signe that there shall be no floud because the Raine-bow sheweth not but when the clouds are thinne and dispersed whereas thicke and blacke clouds ingender inundations for the causes of the generall floud were not naturall and God without the clouds by the overflowing onely of the waters could drowne the world and beside if the Rain-bow were a naturall signe then before the floud came it might have prognosticated so much but then it should have beene a lying signe for notwithstanding the Raine bowes often appearing before the deluge as it is like the floud came 5. Though the Raine-bow bee not a naturall signe but voluntary depending upon the will and institution of God yet notwithstanding hath it some agreement with that which it is made a signe of like as baptisme in the flesh hath some resemblance of the soule so the Raine-bow is a fit and convenient signe to portend no inundation likely to follow because it is orâ—inarily a signe either of faire weather or of no long raine And it hath beene observed that a Raine-bow in the morning betokeneth showers in the evening faire weather Beside the Raine-bow is found to be wholesome to plants and herbs that where it lighteth it giveth them a more pleasant and
faith Rom. 4.11 as also analogicall in representing the Sacrament of Baptisme that should come in the place thereof So the Apostle collecteth In whom ye are circumcised with circumcision not made with hands c. in that ye are buried with him through baptisme Coloss. 2.11 12. he maketh circumcision and baptisme one to answer another QVEST. V. How circumcision is said to be eternall Vers. 13. MY covenant shall be in your flesh for an everlasting covenant c. It is called everlasting not because simply this signe was to endure for ever as some thinke that for this cause circumcision yet remaineth among the Jewes who are now usurpers of this ceremonie which by right is extinguished in Christ. But it is said to be eternall 1. conditionally and according to the nature of the subject that so long as the covenant indured whereof it was a signe so long the signe should remaine but the first covenant or testament being determined in Christ the date also of the signe is expired 2. It is eternall in respect of that which it signified which is indeed eternall the grace of God in Christ Calvin 3. It may be said to be eternall in respect of the perpetuall supply thereof namely baptisme which shall continue while the Church hath a being on earth Mercer QVEST. VI. Why circumcision was to determine in Christ. NOw further whereas the Jewes calumniate the Christians because they have abrogated circumcision it shall appeare by these reasons that at the comming of Christ circumcision in right was to cease 1. Chrysostome yeeldeth this reason that circumcision being given to the Israelites as a marke of separation and distinction from other Nations this marke was no longer to bee in use than while such separation continued But now in Christ as the Apostle saith There is neither Iew nor Grecian Galat. 2.28 the wall of partition is taken away therefore the badge of this separation should likewise be removed 2. The signe was to endure no longer than the covenant whereof it was a signe but the covenant is abrogated as the Apostle alleageth out of the Prophet Behold the dayes will come saith the Lord that I wil make with the house of Israel a new testament c. Heb. 8. vers 8. and so he concludeth vers 13. In that hee saith a new testament he hath abrogated the old 3. The Apostle thus reasoneth if the Priesthood be changed of necessity then must be a change of the Law Heb. 7.12 If all the ceremonies of the Law at the change of the Priesthood must be altered then circumcision also among the rest for if circumcision remained the whole Law should still be in force Galat. 5.3 He that is circumcised is bound to keepe the whole Law 4. The externall circumcision of the flesh was a type of the internall circumcision of the heart wrought in us by Christ the bodie now being come the spirituall circumcision the shadow that is the carnall should cease as Ambrose saith oportuit circumcisione ex parte fieri ante ejus adventum qui totum hominem circumcidere post cessare It was meet that circumcision in part should be kept before he came which should circumcise the whole man and then to cease Epist. 77. 5. Lastly the same Ambrose giveth this reason Donec pratium pro omnib hominib dominici sanguinis effusione solveretur opus fuit singulorum sanguine c. till the price in shedding of Christs bloud was payed for all men it was fit that every mans bloud should be shed to fulfill the rite and custome of the Law but after Christ had suffered there was no more need of circumcision in every mans bloud Cum in Christi sanguine circumcisio universorum celebrata sit When in Christs bloud the circumcision of all men once for all was celebrated QVEST. VII Why the fore-skinne was commanded to be circumcised Vers. 11. YE shall circumcise the fore-skinne of your flesh 1. Two speciall reasons may be alleaged why that part which was the instrument of generation was commanded to be circumcised first because the promise was made to Abraham that in his seed all Nations should be blessed the Messiah was promised to come out of Abrahams loynes Calvin Secondly the signe was there placed to shew the corruption and contagion of mans nature that there the remedy should be ministred where the disease reigned Muscul. Ambrose addeth a third reason Vt iiâ— quâ— ignobiliora membra putarentur majorem honestaâ—em circundarent That upon those parts which seemed more base or vile more comelinesse should be put on 2. Some might be borne circumcised by nature as the Hebrewes doe affirme of Sem that hee was so borne but of this assertion there is no ground the other is naturall yet but rare 3. Likewise when the foreskinne was circumcised once it might by art be drawne over againe as Epiphanius collecteth out of Saint Paul 1 Cor. 7.18 If any man be called being circumcised let him not gather uncircumcision and mention is made of some 1 Maccab. 1.16 that renounced circumcision and made themselves uncircumcised It was also an usuall thing as Epiphanius witnesseth for the Samaritans to circumcise againe those that came from the Jewes and Jewes such as came from the Samaritans this practice of drawing againe the fore-skinne that was circumcised is thought by Epiphanius to have beene invented by Esau to deny his profession and to raze out his circumcision ex Pererie QVEST. VIII Why circumcision was tyed to the eighth day Vers. 12. EVery man childe of eight dayes old c. Why circumcision was tyed to the eighth day these reasons are yeelded 1. Chrysostome alleageth these two because that circumcision in infants their bodies being not yet come to the growth might be better endured and with lesse danger as also to shew that the circumcision of the body did not profit the soule seeing infants had no understanding of that which was done but was a signe onely of grace hom 39. Genes 2. Others doe make a mystery of it referring this eighth day to the resurrection of Christ who rose upon the eighth day by whom we have circumcision sic Augustine lib. 16. de Civit. Dei cap. 26. 3. But the best reason is this because the infant before the eighth day was not of sufficient strength to endure that paine and therefore it was provided that young cattell should be seven dayes with the damme before they were offered Levit. 22.27 because they were yet but tender And againe it was not fit to deferre circumcision longer because the body of the infant waxing stronger should be put to the more paine Perer. Calvin 4. Circumcision was not upon any occasion then to be ministred before the eighth day but infants dying without circumcision might have inwardly supplyed that which was outwardly wanting by the grace of election and force of Gods covenant made to the faithfull and their seed 5. Yet necessity so urging circumcision might be
vertue But that is not the meaning here it is given as a reason why Sarah doubted of a son because she was old and her Lord also 2. Neither is Pererius collection sound that because Sarah saith shall I have lust that Abraham and Sarah after the birth of Ismael had consented to abstinence from matrimoniall acts for Abraham long after this had children by Keturah which sheweth that there was in Abraham moderate lust and desire and Sarah though her desire that way had beene extinguished yet she was to be obedient Sarah then only speaketh comparatively that the heat and lust of youth was now abated in her QVEST. VIII Whether Abraham was simply unapt for generation FUrther 1. Some thinke that Abraham by reason of his great age was simply unapt for generation in himselfe but yet received a generative faculty from God to beget Isaak sic Thomas Aquin. Contr. Abraham 37. yeares after by Keturah had six sonnes Genes 25. 2. therefore it is like then hee was not simply unapt for generation nor yet enabled by an extraordinary faculty seeing also that many yeares after some at 80. yeeres of age and more had children as Cato and Massinissa Plin. lib. 7. cap. 14. 2. Wherefore Augustines opinion is more probable that Abraham was not simply unapt for generation but not by Sara for afterward by another wife he received children 3. Whereas the Apostle saith that Abrahams body was now dead being almost an hundred yeare old Rom. 4.19 this is spoken in respect of Abrahams owne opinion who was out of hope to have children hee considered not his owne body saith S. Paul Perer. And comparatively because his body was now dead being almost 100. yeare old and much more unable than before and if in his younger yeares he received no children by Sarah much lesse hope was there now Calvin QVEST. IX The reason of Sarahs barrennesse TWo reasons are also given of Sarahs barrennesse because she was old and the monethly custome of women had left her Sarah was now thirty yeares old which may seeme in those dayes when they lived long as Sarah attained to an 120. yeares Gen. 23.1 to be no sufficient reason of her not bearing for than one of ninety yeares might be esteemed as one of 50. now beyond which time women commonly beare not though some have children after those yeares as Cornelia bare Volusius Saturninus at 60. yeares Plin. lib. 7. c. 14. 2. Neither the staying of the monethly course may be thought of it selfe a sufficient cause of Sarahs barrennesse because as Aristotle writeth some may conceive without them though it be rare lib. 7. de histor animal c. 2. 3. But yet considering that Sarah both in her young time and while the custome of women continued with her was barren she being now both old and that use discontinued must needs be much more And therefore those both concurring in aged and barren Sarah doe make the worke more miraculous in that she now conceived QVEST. X. Sarahs laughter whether it argued her incredulity Vers. 12. SArah laughed 1. This laughter of Sarah can neither be altogether excused as Ambrose maketh it a signe of a mystery rather than an argument of incredulity 2. Neither yet did Sarah directly detract from the credit of Gods promise for she did not yet know that they were Angels 3. But of a womanly modesty shee shewed her selfe at the first incredulous and being guilty of her infirmity through feare denied it but yet when shee was rebuked shee stood not in defence thereof neither replied and was confirmed in her faith and beleeved August 4. And herein Gods mercy appeareth that is contented to chastise Sarahs incredulity with a simple reprehension whereas Zacharie for the like offence was stricken dumb Calvin 8. 87. Shall I hide from Abraham 1. Whereas the Septuag read from Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puero my childe Ambrose sheweth that Abraham though old in yeares is called a childe or youth ob pueritia obsequium because of cheerefull obedience and prompt and ready services but wee need not stand upon this note seeing the word is not in the originall and yet it is usuall in Scripture by that word to understand servant QVEST. XI How a thing is said to bee impossible 2. LIkewise where the latine readeth can I hide from Abraham which in the originall standeth thus shall I hide Pererius observation how divers wayes a thing is said to be impossible or that cannot bee is impertinent yet because there may be use elsewhere of this annotation I will not omit it 1. A thing is said to bee impossible when meanes and strength is denied 1 Cor. 3.2 I gave you milke to drinke for yee could not c. 2. That which is seldome done though it may bee done Matth. 5. A City set upon an hill cannot be hid 3. That which is not fitting nor convenient Matth. 9. The children of the bridegrome cannot mourne so long as the bridegrome is with them 4. When a thing may bee done but against the will Gen. 37. 4. The brethren of Ioseph could not speake peaceably to him 5. That which cannot bee done of man or by any naturall cause though unto God not impossible as to cause a Camell to goe thorow the eye of a needle Matth. 19.6 That which is simply impossible both in nature and to God as including a contradiction as it is impossible God should lye Heb. 6.7 That which is forbidden by a superiour power as the Angell saith to Lot Gen. 19.22 I can doe nothing till thou be come thither 8. That which is evill and unseemely as Ioseph saith to his mistresse How can I doe this great wickednesse and sinne against God Gen. 39.9 QVEST. XII Wherefore the Lord imparted his counsell to Abraham concerning the destruction of Sodome Vers. 18. SEing that Abraham shall be indeed a great nation c. Two reasons are given why the Lord will not conceale from Abraham his counsell concerning the destruction of Sodome first in regard of the dignity and privilege which the Lord had indued Abraham with both carnall in that hee should be a father of a mighty people and spirituall because of him should come the Messiah in whom all the nations of the earth should bee blessed 2. In respect of Abrahams diligence and duty in teaching and instructing his posterity after him For this should seeme to have beene the godly practice of the fathers to catechise their families and instruct them concerning the creation of the world transgression of man destruction of the old world Gods providence the Messiah to be revealed everlasting life to come and such like Perer. 3. The Hebrewes thinke that because the Pentapolis or valley of five Cities belonged unto Canaan which was promised to Abraham the Lord imparteth this matter QVEST. XIII Of the greatnesse of the sins of Sodome Vers. 20. THe cry of Sodome is great c. 1. Foure sinnes are noted in Scripture to be crying
but Iacob used thus to doe that Laban might have some increase of his colour although by this meanes the stronger fell out to be Iacobs QUEST XV. Whether Iacobs device were by miracle or by the workes of nature THis device of Iacob by the sight of particoloured rods to cause the eawes and goats to be conceived with young of the like colour 1. Is neither to bee held altogether miraculous as Chrysostome thinketh non erat juxta naturae ordinem quod fiebat c. it was not according to the course of nature that was done but miraculous and beyond natures worke hom 57. in Genes much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew that the eawes â—onceived alone without the males by the sight only of the rods in the water ex Mercer 2. Neither do we ascribe this altogether to the work of nature although the cogitation and conceit of the minde be very much in the forming of shapes and therefore as Plinie noteth plures in homine quam in caeteriâ— animalibus differentiae there are more diversities of shapes among men than bruit beasts because of the variety of their conceits lib. 7. c. 12. Galen writeth of a woman that by beholding of a faire picture by a deformed husband had a faire childe libr. de theriaca Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian Hypocrates maketh mention of a woman that being delivered of a beautifull childe much unlike both the parents should have beene condemned of adultery but was freed by a learned Physitian that imputed it to a picture which she had in her sight ex Perer. The Hebrews report of an Aethiopian that had a faire child and a Rabin being asked the reason thereof shewed the cause to be a white table that was in her sight at the time of conceiving The like report is that a woman brought forth a mouse because a mouse chanced to run before her when she was with childe Mercer The like operation hath the object of the sight in bruit beasts for this cause the fashion is in Spaine to set before the mares when they are horsed the most goodly beasts of that kinde Muscul. The like practice is used by the Dove-masters that they may have a brood of faire pigeons Isydor libr. 12. Etimolog Although then that nature had her worke yet we cannot say that nature wholly did it 3. Wherefore God wrought here together with nature and that after an extraordinary manner first because this devise was revealed vnto Iacob by the Angell of God in a dreame Genes 31.11 Secondly God gave a rare effect to this devise that it failed not whereas if it had beene according to the ordinary worke of nature there might have beene some change and alteration and it is well noted by Valetius that both the male and female concurred in the same imagination and fantasie of the parti-coloured which was the cause that they alwaies brought forth of the same colour lib. desacr philos c. 11. QUEST XVI Of the naturall reason why the imagination should be so strong to worke upon the body NOw further that we may see the naturall reason why that Iacobs sheepe brought forth party-coloured 1. That sheepe by drinking of certaine waters doe change the colour of their wooll Aristotle maketh mention as there is a River in Assyria called Psychrus of that coldnesse which causeth the sheepe that drinke thereof to yeane blacke lambs in Artandria there are two rivers the one maketh the sheepe white the other blacke the river Scamander doth dye them yellow Aristot. lib. 3. de histor animal c. 12. But this alteration is caused by the matter and quality of the water being received and drunke whereas Iacobs sheepe conceived by the very sight 2. The phantasie and affection is very strong to worke upon it owne body sometime upon another children have beene bewitched by the malitious sight of those that have intended them hurt some by immoderate joy have presently dyed as Philippides the Comicall Poet for his unexpected victory of his fellow Poets and a woman for the returne of her sonne whom shee supposed to have beene slaine in the warres in the extremity of joy ended her life as the Romane histories testifie hence it is that the very sight of that which goeth against the stomacke procureth vomit some by the seeing of others bloud have sounded others for feare looking downe from a steepe place have tumbled downe they which are strucken with sudden feare doe was pale in their face their hands tremble their voyce is taken away and all the body is distempered such is the operation of the conceit of parents in the conception of their children which causeth such variety of shapes of colour gesture ex Marâ—il ficin lib. 13. de Platon Theolog. cap. 1. 3. As we see by experience that the imagination of the minde doth bring forth such effects in the body so the reasons thereof may be yeelded to be these 1. The power and dominion which the soule hath over the body the one is the moover and stirrer the other the thing mooved the soule is to the body as the workeman to his worke which he frameth and fashioneth according to the idea and conceit of the mind and so it is in the conception and generation of children Tosta q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination Imaginari non est neque animi neque corporis sed conjunctim to imagine is not proper to the soule or body apart but to them both together as the rest of the affections of love and hatred and the like are the mind then is like to that which it imagineth and the body with the mind begetteth that which is like to it selfe so it commeth to passe that the likenesse which the phantasie imagineth the body begetteth Valles 3. A third reason is from the nature and power of the seed which as it floweth from all the parts of the body and therefore worketh materially the similitude of the same parts so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth which was in the minde from whom it was sent Perer. ex Valles 4. Places of Doctrine Doct. 1. Abrahams seed begotten by the power of God Ves. 21. GOd opened her womb c. In that God made Leah and Rachel fruitfull of whom came the promised seed it sheweth that it was not the worke of nature but the gift of God Muscul. And as Abrahams carnall seed was propagated by God so much more the Spirituall which are borne not of bloud nor of the will of the flesh nor of the will of man but of God Iohn 1.13 Doct. 2. The children of the barren wombe most excellent Vers. 24. SHe called his name Ioseph as the children of the barren are noted in Scripture to have beene most excellent as Isaack of Sarah
Benjamin was younger than Ioseph but then not above foure or five yeares old and therefore not so capable of his fathers love as Ioseph who began now to shew his vertue and good disposition the rest also of Iacobs sonnes were borne in his old age all within the compasse of seven yeares and he was 84. yeare old when he began to have children â— yet Ioseph was the youngest of them and the first borne of his beloved Rachel much desired and longed for on both sides before he was borne and therefore best beloved when he came 4. Now the reasonâ— why children borne in old age are best beloved of their parents are these 1. Because they are the last borne and the aged parents looke for none after-sembling his mother Rachel Iosephus his heroicall and princely mind which appeared in his dreames a ward Phil. 2. And are most likely to be the longest livers and so to continue their fathers name Cajetan 3. Or for that the aged parents are delighted with the pratling and sport of young children Oleaster 4. Or they are alwayes at hand and in their fathers eye Ramban 5. Or the parents doe it in wisdome to make most of the youngest because they are least able to shift for themselves Other causes there might bee of Iacobs affection to Ioseph as the comelinesse of his body resembling his mother Rachel Iosephus his heroicall and princely minde which appeared in his dreames a prophecie of his honourable estate afterward Philo. His vertuous and godly disposition but these causes are concealed lest they might have increased the envy of his brethren Chrysost. QUEST VII Of Iosephs particoloured coat Vers. 3. HE made him a coat of divers colours the word is passim peeces 1. Some doe read a side gowne or coat as Aquila and Gregory doth thereby understand his constancy and perseverance 2. Some reade tunicam manicatam a sleeved coat Symmach but the word will beare neither of these interpretations 3. Neither yet was it made of divers kinds of threads for that was forbidden by the law Levit. 19.19 whereas in Davids time Thamar did weare such a garment of the same name passim 4. Neither yet was it a white silke garment representing the Priesthood as some thinke 5. Nor yet of divers peeces put together for that had beene no such precious garment 6. But it was a coat of divers colours as the Septuag translate poikâ—lon which seemed as though it had beene of divers parts and peeces Mercer Iun. QUEST VIII The difference betweene envy and hatred Vers. 4. THey hated him 1. There is great difference betweene hatred and envy 1. Men are hated for evill they are envied for some good thing as prosperity riches wisdome 2. Hatred is of some particular matter envy hath a generall object for any thing that happeneth well to a man 3. Hatred may sometime be just as to hate the wicked envy is never just 4. Hatred may be conceived against bruit beasts as a man hateth a serpent or a tode but envy is only against men 5. Envy ceaseth when men from a prosperous state fall into misery but even men in misery may bee hated 6. Hatred is where wee have received hurt but they are often envied of some whom they never hurt 7. Whom men hate they will harme if they can but sometime a mans gifts are envied against whom no hurt is intended 2. Beside these differences betweene envy and hatred envy hath these peculiar properties 1. Envy rejoyceth in another mans fall 2. He that is envied many times fareth the better as Ioseph did 3. An envious man huâ—teth himselfe most and him nothing that is envied 4. An envious man dissembleth in his outward behaviour making outwardly a shew of friendship bearing malice in his heart such was Ioaâ— toward Abner while he embraced him with the one hand he killed him with the other 5. An envious man as Gregory noteth sheweth himselfe to be of a base mind for in that he envieth another he bewrayeth his owne wants not having that which hee envieth in another 3. The remedy against this devouring sinne of envy Basil prescribeth Si nihil rerâ—m humanâ—rum magnum aut vehementer expetâ—â—dum putemus to thinke no humane thing to be of any great reckoning or much to be desired and then shall wee neither envy the rich for his riches nor the honourable person for his honour nor any other for any worldly gift Againe the wise man saith Ne comedas cum homine invido eat not with an envious man or a man that hath an evill eye Prov. 23.6 lest that by conversing with such we learne of their qualities Perer. QUEST IX Of Iosephs dreame why doubled Vers. 6. HEare the dreame which I have dreamed c. 1. Ioseph hath two dreames shewed him both tending to the same end to declare the certainty of his exaltation above his brethren as Ioseph afterward saith to Pharao that had two dreames likewise foreshewing the same thing Gen. 41.32 The dreame was doubled the second time to Pharao because the thing is established with God 2. Iosephus is deceived that â—aith Iosephs brethren found no fault at the telling of the first dreame whereas the text is otherwise they said nothing at the rehearsing of the second referring it to the judgement of their father to whom Ioseph told it againe whom his father rebuked in the presence of their brethren and therefore they spared their reprehension or Moses thought good to omit it Mercer 3. Some doe apply those parables to Christ making him the sheafe of corne to whom all the Patriarks and Prophets do stoope Rupert some also further make Ioseph a type of Christ 1. In that hee uttered dreames as the other parables 2. Christ spake of his exaltation as Ioseph of his 3. Christ was hated for his parables â—s Ioseph for his dreames Perer. QUEST X. Of the divers kinds of dreames FUrther it is to be considered that dreames are divers waies caused 1. Some dreames arise of the fulnesse of the bellie and excesse of drinke such are the dreames of Epicures and drunken persons 2. Some come of emptinesse and want as when an hungrie or thirstie man dreameth of meat or drinke Isay 29.8 3. Some are wrought by the illusion of Sathan 4. Some partly by the illusion of Sathan partly by mans owne imagination Eccles. 5.3 A dreame commeth by the multitude of businesse 5. Some dreames are sent by divine revelation such were those of Ioseph 6. Some proceed partly of our owne serious cogitation partly of divine revelation such were Nebuchadnezars dreames as Daniel saith to him O king when thâ—â— wast in thy bed thoughts came upon thee c. Dan. 2.29 Perer. ex Gregor QUEST XI Ioseph not worthy of rebuke Vers. 10. HIs father rebuked him c. 1. Ioseph did herein nothing worthy of reprehension the neither told these dreames of any vanitie of minde nor of childish simplicitie but as the dreames were revealed
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
worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called cohanim
of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or else the
insinuateth Deut. 11.11 where Moses sheweth a difference betweene the land of Canaan and Egypt where they watered their fields with their feet as a garden that is they conveyed the waters of Nilus by trenches and furrowes to their fields which overflowing their grounds serveth in steed of raine and therefore the Egyptians did more honour Nilus than heaven Perer. QUEST XLIII Whether the Sorcerers did turne the waters into true bloud NOw whether the Sorcerers brought forth true bloud as Moses did though it need bee no question as is before shewed Quest. 21. yet there are divers opinions about it 1. Augustine thinketh that the Sorcerers by the Devils helpe did change the water into very naturall bloud lib. 83. quâ—st 79. But that cannot be for the Devils have no power to change or transforme one substance into another immediatly without naturall meanes and seeing true bloud is not ingendred but in the body and that not immediatly but by certaine degrees and preparations Satan could not in truth doe any such thing 2. Pererius thinketh that this bloud was cunninly conveyed by the Devils helpe from some other place and not made out of the water But this is not likely for it was no small quantity of bloud which seemed to be changed by the Sorcerers out of how many bodies could the Devill draw and sucke so much bloud and if the bloud were brought what came of the water that must bee conveyed away also Beside the text saith that the enchanters did likewise then as Moses turned water into bloud they must to make their worke like turne water also into bloud or seeme to doe it 3. Wherefore I subscribe rather to Iustinus Sanguinem à Magis exhibitum non fuisse verum sed fallacem praestigiosum That the bloud brought forth by the Magicians was not true bloud but deceitfull and counterfeit quaest Orthod 26. Ferus reason is because naturas mutare solius Dei est it only belongeth unto God to change natures Osiander saith Videntur ad breve tempuâ— conversae The waters seemed to be changed by the Sorcerers but for a short time but Moses miracle continued seven dayes which sheweth that it was a true miracle So Ambrose concludeth Si arte sua quis sublimitate astutiae aliam creaturam fingat ad horam sicut finxerunt Iannes Iambres If any by his cunning and deepe deceit can faine another creature for a time as Iannes and Iambres did c. QUEST XLIV How this first plague was stayed HOw this plague ceased is not expressed 1. Philo thinketh that at the supplication of the Egyptians made to Moses and his prayer unto God the waters returned to their first nature But if it had beene so it is not unlike but that Moses could have expressed so much as hee doth in the other plagues that were stayed by that meanes 2. Iosephus writeth that Pharaoh seeing the miserable state of the Egyptians did give leave to the Israelites to depart and so the plague ceased but presently after hee repented him but the Scripture seemeth to be contrary for Pharaohs heart was hardened at the first and not mollified at all neither did this plague enter into his heart vers 23. 3. Therefore it is most like that this plague contined untill the beginning of the second which is the end of the first and so it ceased neither at the entreatie of Pharaoh or the Egyptians or by the prayer of Moses but by the will of God Thostat Perer. QUEST XLV Of the application and use of this first plague FOr the mysticall application of this plague 1. Augustine comparing the ten plagues of Egypt and the ten Commandements together doth referre the first plague to the first Commandement applying it thus The water out of the which commeth the generation of many things signifieth God the beginning of all the turning of this water into bloud is the corrupting of the divine worship by humane and carnall inventions of flesh and bloud 2. But I preferre rather Ferus applications the one propheticall that this plague did portend the bloudy end and destruction of Pharaoh and the Egyptians the other morall that wherein a man sinneth thereby in the justice of God is he punished as Adonibezek by the cutting off his fingers and toes as he had served others Absalon by his haire which hee was proud of so the Egyptians are punished in the water wherein they had destroyed so many innocent babes Pererius 4. Places of doctrine 1. Doct. Of the institution of the princely and priestly calling Vers. 1. I Have made thee Pharaohs God and Aaron thy brother shall be thy Prophet Here we have the institution of two most necessarie callings among the people of God the princely power in Moses whose commission was to give edicts and lawes and the Ecclesiasticall in Aaron to whom it appertained to interprete and expound the Law as the Prophet saith Aske the Priest concerning the law Borrh. 2. Doct. Of the hardning of the heart how it is said to proceed from God Vers. 3. I Will harden Pharaohs heart Mans heart is hardened two wayes either by it selfe internally or by some externall accident that moveth the inward cause or the instruments thereof the externall agents are either efficients and so the Devill as an efficient and working cause moveth the heart of man unto evill being corrupt of it selfe or they are only disposing and ordering so the Lord is said to harden the heart which he doth three wayes 1. By leaving the will of man being destitute of good to it evill nature and disposition 2. By some occasion given by the Lord which in it selfe is good the heart of the wicked becommeth more obstinate as by the Lords commandement by Moses Pharaoh was more hardened so the Apostle sheweth that some take occasion by the law which is good to bee more evill Rom. 7. like as tender and weake eyes by the brightnesse of the Sunne doe dazle the more and become blinder 3. The Lord seeing the will of obstinate men to be thus hardened and bent upon evill he in his justice also driveth them to that end whither of themselves they runne headlong Iun. Like as the primum mobile in the heavens the utmost sphere carrieth all the other inferiour orbes of the planets about yet every one of them doe keepe their contrary course by the which the eclipses of the Sunne and Moone fall out yet so as by the first overruling motion they are whirled about and brought to their Eclipse which is properly caused notwithstanding by their owne particular motion so there is an overruling power of God that bringeth every thing to the end appointed yet the defects and eclipses of our will doe proceede of our owne corrupt nature See more of this point how the Lord is said to harden the heart chap. 4. quest 19. 3. Doct. That no man sinneth of absolute necessitie Vers. 22. HE did not hearken unto them as the Lord had said It was
and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there was not one feeble
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
of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the Eucharist Si digne manducare
healed the woman that had beene bowed together upon the Sabbath Luk. 13.11 And at another time hee recovered a lame man upon the Sabbath day and bid him take up his bed and walke Ioh. 5.8 Thirdly works tending to pietie were not inhibited upon that day as the Priests did offer sacrifice and doe other bodily works that belonged thereunto and therefore they are said to breake the Sabbath and yet were blamelesse Matth. 12.5 not that indeed the Sabbath day was broken by them but this is spoken in respect of the vulgar opinion that thought the Sabbath violated if any necessarie worke were done therein Tostat. qu. 14. QUEST X. Why the children servants and cattell are commanded to rest Vers. 10. THou nor thy sonne nor thy daughter c. 1. The father of every house must not onely provide that himselfe keepe a Sabbath unto the Lord but hee must have a care of those which are under his charge as of his sonnes and daughters then of his servants whom he is bound to instruct in the wayes of the Lord. 2. But the case is divers where the servant is of the same profession and where he is not for if he be of the same religion the master is to instruct him and to see he keepe the Lords Sabbaths if he be of another profession as a Jew or Saracen now the servant is to be considered as a thing appertaining to the master and so he is to keepe the Sabbath though non propter se not of conscience in respect of himselfe yet propter Dominum because of his master who cannot observe the Sabbath quietly seeing his servant to breake it in his sight and so for the same cause the precept is given in the next place concerning the rest of the cattell 3. The beast also is to rest for these causes first that mercie and compassion should be extended even unto the dumbe creature that it may sometime be spared and have some respite from labour Secondly because the beast cannot be employed but man also thereby is constrained to worke also and so to violate the Sabbath in taking care for his beast Thirdly that by the fight of the cattell resting from their labour man also might be put in minde of his dutie to keepe the Lords rest like as for the same cause in publike fasts the beasts were enjoyned abstinence that men seeing them in their kinde to mourne might be stirred up unto griefe and sorrow Simler 4. But whereas mention is made onely of the sonne and daughter man servant and maid servant and not of such women as were married the wife therefore must be comprehended under this word thou because the Matrone of the house is in some sort joyned with the father of the house in the administration of the familie Tostat. qu. 14. 5. Cajetane also here giveth this note Quod nulla fuit mentio pastorum That no mention is made of shepherds which tended their flocks but onely of the domesticall servants which were as a part of the house because it was impossible to leave the great flocks of sheepe without a superintendent or keeper every seventh day QUEST XI What strangers were enjoyned to keepe the Sabbaths rest Vers. 10. NOr thy stranger that is in within thy gates 1. Tostatus understandeth such strangers as dwelt in their walled cities for the word here used signifieth both gates and cities so also Vatablus and Oleaster here alludeth unto that use and custome of strangers which inhabited rather in the suburbs and about the gates than in the heart of the citie but it is more largely taken than for the gates of the cities because many strangers might dwell among them in townes and villages where were no gates By gates then by a certaine metaphor are understood the bounds and limits of every ones jurisdiction Iun. whether it were in citie towne or familie 2. Tostatus thinketh that here the stranger is meant which was converted to the Israelites faith and such as were circumcised for then they were bound to keepe the whole law otherwise not quaest 14. But I preferre rather Cajetanes opinion that they were to compell even the Ethnikes among them to keepe the corporall rest though they did not communicate with them in other parts of the divine service Quoniam dedecet publicum festum turpe reddi à peregrinis Because it was not fit that the publike festivall should be defiled by strangers To the same purpose Lippoman Nulli cohabitanti permittitur Sabbati dissolutio None that cohabited was to be permitted to dissolve the Sabbath And this was commanded for these two reasons Ne suo exemplo scandalum praeberent Ecclesiae Lest they might give offence unto the Church by their example and lest the Jewes also by this occasion might have taken libertie to violate the Sabbath Vrsin QUEST XII Why a reason is added to this Commandement Vers. 11. FOr in six dayes c. 1. This is a reason not of the morall but of the ceremoniall part of this Commandement for the observation of the seventh day for otherwise we should be bound to the keeping of the same day still Lippoman 2. And the Lord herein doth propound his owne example to draw us to obedience that as children wee should imitate the example of our heavenly father Basting 3. Now the cause why a reason is annexed to this Commandement concerning the Sabbath but de caede nihil tale adjecit c. no such thing is added touching murther Chrysostome yeeldeth to bee this because the conscience of man by nature telleth him that murther is evill but the Commandement of keeping the Sabbath being but particular and for a time non est de principalibus per conscientiam exquisitis c. is not one of the principall things such as the conscience enquireth of But Thomas doth more fully explaine this reason Illa quae sunt pure moralia habent manifestam rationem those precepts which are meere morall are evident enough and need not have any other reason annexed but in those precepts which beside the morall part have a ceremoniall consideration as in the second of grave◠images and in the fourth of the determination of the day oportuit rationem assignari it behoved a reason to be assigned because being not wholly grounded upon naturall reason magis natum erat è mente excidere it was more apt to fall out of the minde 4. Cajetane also giveth another reason Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali naturali c. God with his owne mouth did insert somewhat of the positive law into the naturall and morall law to authorise such positive lawes as should afterward be given by Moses lest if the Lord had not given with his owne mouth some positive law Moses might have beene thought to have framed them himselfe QUEST XIII How the Lord is said to have rested REsted the seventh day 1. Quievit à condendo alio mundo non
of the change of their minde but they are not to bee forced by any such promise of mariage to accomplish the same 2. The other kinde of espousals is de praesenti pronounced of the time present as if one say Ego te mihi despondeo uxorem I take thee to my wife this contract is actuall and effectuall and cannot bee dissolved being lawfully made for that which God hath coupled together man cannot put asunder Matth. 19.7 and they which are thus contracted are man and wife before God as Iacob calleth Rachel being onely espoused his wife Give me my wife Genes 29.21 and the Angell calleth Mary espoused to Ioseph his wife Matth. 1.20 Hereof it was that by Moses law hee which defloured a maid espoused unto another was to bee stoned to death Deut. 22.23 3. After these espousals there came betweene them and the celebration of the mariage some convenient space of time 1. For publike honestie sake that they should not presently come together as bruit beasts in the heat of their fleshly desire 2. That by this meanes their mindes might bee first knit together before their bodies their desire of each to other by this meanes being kindled and increased 2. That this pause being made if in the meane time there should fall out any just cause of let it might appeare Bucanus QUEST XV. Of mariage consummate and the rites and orders therein to be observed MAriage is consummate by two solemne and publike actions one is religious and Ecclesiasticall the other is Civill 1. The parties espoused are first brought into the face of the congregation both to testifie their unfained consent each to other and that they may publikely bee instructed by the Minister of the duties of mariage and be commended unto God by the prayers of the congregation which godly use of the publike celebration of mariage before the congregation howsoever some schismatickes foolishly and wilfully spurne against it yet is grounded partly upon the example of God himselfe who brought man and woman together and gave them a solemne blessing saying Increase and multiplie partly upon that rule of the Apostle 1. Corinth 14.40 that all things in the Church should be done honestly and by order for by this meanes secret and 〈◊〉 mariages are prevented and the parties freed from all suspition who without this publike solemnitie might bee thought so live incontinently together and seeing all things are consecrate by the word of God and prayer 1. Tim 4.5 it is requisite that such a weightie businesse as this should bee sanctified with prayer and invocation of the name of God 2. The other publike action is Civill in the nuptiall feast or festivitie for it hath beene a commendable custome in all ages and in all nations almost to solemnize mariage with the cheerefull meeting of friendâ—â— as Laban made a feast in the mariage of his daughters Genes 29.22 our blessed Saviour was present at a mariage feast at Cana in Galile Ioh. 2. But the mariage feast ought to bee kept with this cavent that there bee no excesse riot or disorder with other abuses that often fall out in such meetings As in that great feast which the great King of Persia made unto his Nobles such good order was kept that none was compelled to drinke more than hee would himselfe Esther 1.8 This moderate and sober kinde of feasting may safely bee retained among Christians according to S. Pauls rule Philip. 4.8 9. Whatsoever things are true whatsoever things are honest whatsoever things are just c. those things doe and the God of peace shall bee with you Ex Bucano QUEST XVI What conditions are required in lawfull mariage BUt in lawfull mariage divers conditions are required and namely these 1. That Matrimony bee contracted between such parties as are apt for mariage The contracts then and espousals made betweene children are void 2. That there bee a voluntarie consent of both parties not forced or urged thereunto 3. The consent also of the parents or of those which are in the place and stead of parents must not bee wanting 4. There must bee no error in the persons as when they are espoused as virgins which prove afterward to bee otherwise or such like errors and mistakings 5. That honest conditionâ— bee propounded in such contracts with decencie and comelines 6. That Matrimonie bee contracted onely betweene two parties for though the Fathers were permitted to have many wives yet we must live not according to examples but by a certaine law and rule 7. Mariage must bee contracted in the Lord that is onely betweene the faithfull and beleevers and such as consent together in the true faith and religion 8. That such persons contract not together as are within the degrees prohibited either of affinitie and consanguinitie which are expressed Levit. 18. which prohibition of degrees is grounded upon the law of nature and therefore is morall and perpetuall for God did cast out the Canaanites because they were defiled herein Levit. 18.24 Who were not bound to the ceremoniall but to the morall lawes and the end of this prohibition of certaine degrees was for reverence of the neerenesse of kindred and blood as this reason is rendred None shall come neere to any of the kindred of his flesh to uncover their shame Levit. 18.6 and therefore this law is universall and perpetuall Vrsin Concerning the particular limitation of these degrees and right computation of them see elsewhere this matter handled at large Synops contr 15. of Matrimonie qu. 3. QUEST XVII Of the ends of the institution of matrimonie NOw the ends wherefore Matrimonie was ordained are these 1. In respect of the parties themselves there are three ends 1. That they should be a mutuall helpe one unto another both in divine and humane duties as the Lord when hee made woman said I will make an helpe meet for him Gen. 2.18 which helpe is partly in humane affaires as in domesticall duties in governing and ordering the familie in the bringing up and education of children and in personall duties one in helping and releeving another in sicknesse and in health as also in divine one in comforting another in praying one for another and such like 2. Mariage is ordained to bee a remedie against incontinencie and vagrant lust 1. Cor. 7.2 3. For procreation of children which should continue their parents name and succeed in his inheritance as the Lord said unto them Gen. 1.28 Increase and multiplie 2. In respect of the Church and Common-wealth Matrimonie was appointed as a meane to increase them both with profitable members and instruments and therefore parents are charged to bring up their children in the instruction and information of the Lord Ephes. 6.4 that they may bee fit to bee employed in the Church and Common-wealth 3. In respect of God Matrimonie was instituted principally for the setting forth of his glorie that the married parties should together better learne to serve and worship God and to bring up
their children in his feare and in their matrimonie which is a sweet and amiable fellowship is set forth that mysticall conjunction which is betweene Christ and his Church Ephes. 5.32 Ex Bucan Vrsin QUEST XVIII Of the mutuall matrimoniall duties betweene man and wife THe duties to bee performed in mariage are first such as are common betweene man and wife as 1. Mutuall love that they should one love another to love as they are beloved 2. Matrimoniall faith in keeping themselves one to another not seeking after strange flesh 3. A communion of their goods one supplying anothers wants and a communion of affection one having a lively fellow-feeling of anothers griefes 4. The education of their children wherein both the parents are bound to shew their Christian care 5. And mutuall hearing and forbearing one another tolerating their infirmities 〈◊〉 a great desire to have them amended and healed Vrsin 2. The duties required on the husbands part are 1. To instruct and teach his wife and bring her to the knowledge of God 1 Cor. 14.35 2. To be her head to protect and defend her from injuries to guide direct and governe her in discretion Ephes. 5.23 The husband is the woman's head as Christ is the head of her Church 3. To be amiable unto his wife not bitter or cruell unto her Colos. 3.19 not to use her as his maid or servant but as his yokefellow and collaterall companion and coadjutrix in the government of the house 4. To provide for her all things needfull in sicknes and in health for hee is worse than an Infidell that doth nor provide for those of his owne house 1 Timoth. 5.8 5. To honour the wife as the weaker vessell 1 Pet. 3.7 and in his Christian discretion to winne her with lenitie 3. The speciall duties on the behalfe of the wife are 1. To shew her care and diligence in preserving of her husbands domesticall estate and wisely disposing the houshold affaires as that hâ—swively Macâ—on is described Prov. 31. 2. To give due reverence and honour to her husband as unto her head as Sara is commended 1 Pet. 3.7 3. And to bee subject and obedient unto him in all things in the Lord Ephes. 5.22 QUEST XIX Whether marriage be left indifferent to all MAtrimonie is neither denied unto any by the divine institution nor yet commanded unto all 1. It is lawfull and granted unto all to marrie if they will for the Apostle saith that mariage is honourable among all men Hebr. 13.4 because that blessing given unto mariage Increase and multiplie was generall to Adam and all his posteritie 2. As mariage is not necessarily imposed upon all so is it indifferent unto those which have the gift of continencie for although they need not the remedie of matrimonie against fornication having received that speciall gift yet they may desire mariage for mutuall comfort and to have issue and for other ends whereunto marriage was appointed 3. But unto those which cannot containe it is necessarie to use this remedie and to them mariage is not indifferent So the Apostle saith It were good for a man not to touch a woman neverthelesse to avoid fornication let every man have his wife c. 1 Cor. 7.2 and vers 9. If they cannot abstaine let them marrie for it is better to marrie than to burne 4. But though this libertie be given to use the remedie yet there must bee a temperate sobrietie and moderation both in the use of mariage that they doe not give themselves over to fleshly delight but sometime sequester themselves to fasting and prayer 1 Cor. 7.5 And a comely decencie must bee observed both in first and second mariages not hastily and greedily to fall into them as among the Romans Numa made a law that a woman should not marrie within ten moneths after her husbands death Vrsin 2. Places of doctrine 1. Doct. Of the generall and particular contents of this precept IN this Commandement under one speciall kinde of adulterie all other acts of uncleannesse whatsoever are restrained and whatsoever belongeth unto chastitie is prescribed and commanded as these three vertues principally 1. Chastitie 2. Shamefastnes 3. Temperance The contrarie unto which vertues likewise are forbidden 1. Chastitie is commanded which is a vertue keeping both the soule and bodie chaste avoiding and shunning all uncleannesse and unlawfull lust both in mariage and in the single estate as also all causes occasions opportunities egging and provoking thereunto as likewise the effects and inconveniences that ensue thereon So the Apostle teacheth This is the will of God even your sanctification that yee should abstaine from fornication that every one of you should know how to possesse his vessell in holinesse and honour not in the lust of concupiscence c. 1 Thess. 4.3 4. Contrarie unto this vertue of chastitie are 1. Such kinds of inordinate lust as are against even this nature of ours as it is corrupt as first the confusion of divers kindes as when men are given over to vile affections to defile themselves with bâ—uit beasts Secondly the abuse of the sex as when men with men worke filthinesse which was one of the sinnes of the heathen Rom. 1.28 Likewise may the feminine sex bee abused Rom. 1.27 Thirdly when as the lawfull sex is used but in too neere a degree as in incest all these are unnaturall lusts and deserve of the Magistrate to bee extraordinarily punished 2. Other kindes of lusts there are which proceed from this our corrupt nature 1. Fornication betweene parties not married when as one with one committeth follie or which is more odious one with many which is the vile practice of strumpets and whores 2. Adulterie either the one partie being married and it is called adulterium simplex simple adulterie or both which is adulterium duplex double adulterie 3. There are beside these evill inclinations of the heart and inward inflammations which the godly doe resist by prayer and cut off the occasions of them and the remedie against this kind of lust is mariage according to S. Pauls rule It is better to marrie then to burne 1 Cor. 7.9 4. Shamefastnesse is here required which abhorreth all kind of turpitude and uncleannesse being alwaies accompained with a certaine griefe and feare lest any thing uncomely should bee committed such was the shamefastnes of Ioseph that being entised often by his shamelesse Mistresse would not afterward come into her companie Contrarie hereunto are 1. Immodestie and unshamefastnesse such as was in Herodâ—as daughter that came in impudently and danced before Herod and the rest that were at the table 2. Obscenitie and uncomelinesse in word or in deed as in Iosephs Mistresse that was not ashamed to move him with her owne mouth to lie with her 3. Temperance is also commanded which is a moderate and sober use of such things as belong unto the bodie as meat and drinke agreeable for the time place and persons as S. Paul saith Be not filled with
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
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
apparent as either of simple theft consummate when the thing stollen is killed or sold vers 1. or of theft with violence vers 2.3 or of simple theft not consummate when the thing stollen is yet found with the man v. 4. or secret theft in feeding on other mens grounds vers 5. 2. The Law of burning vers 6. 3. The Law of committing any thing to anothers trust vers 7 8. 4. Of things taken away vers 9. 5. Of things that are hired what is to be done if they decay in his hand that hired them vers 10 11. what if they be stollen 6. The Law of borrowing and lending vers 14 15. 7. Of simple fornication what is to be done if the father consent vers 16. what if he refuse vers 17. The sacred Lawes follow 1. Which are either grounded upon the Law of Nature which are two not to suffer a witch to live vers 18. nor to lye with a beast vers 19. 2. Or upon the institution of God as not to offer unto any strange gods vers 20. 3. Or which concerne the duties of humanity to be shewed 1. Toward strangers vers 21. 2. The widowes and fatherlesse vers 22. whereunto the reason iâ— added containing a commination of punishment against those which oppresse and trouble them 3. Toward the poore neither in oppressing them with usury vers 25. nor keeping backe their pledge vers 26. with the reason vers 27. The publike Lawes are 1. Concerning duties both toward Magistrates in generall not to speake evill of the Rulers vers 28. and in particular toward Ecclesiasticall Ministers in yeelding their tithes and first fruits vers 29 30. 2. And touching the generall duty of sanctimony in themselves vers 31. testified by that outward ceremoniall signe in not eating any uncleane thing 2. The divers readings Vers. 1. Foure small beasts of the flocke for one small beast I. better than foure sheepe for a sheepe B.G.S.L. for the first word is tzon the other sheh and therefore cannot bee interpreted by the same word or than foure sheepe for a lambe C. A. for that had beene unequall or foure sheepe for a small beast P. V. for it might be a goat as well as a sheepe which was stollen and then foure goats were to be restored againe not foure sheepe tzon is a noune collective and signifieth the flocke as well of goats as sheepe Vers. 2. He shall not be guilty of bloud L.C. or of slaughter I.S. better than there shall be no capitall action against him V. or bloud shall not be shed for him B.G. or he shall be subject to death P. bloud shall not â—e to him H. that is the bloud of the slaine shall not be imputed to him it is better referred to the bloud of the slaine than of the killer Vers. 5. If any man doe feed field c. I.C.S. or cause to be fed V.A.P. better than hurt field B. G. L. the word is baghar to feed and two kindes of feeding are touched when one willingly causeth his cattell to feed on others ground or by negligence Vers. 9. In all manner of trespasse B. G. V. or matter of trespasse C.A.P. better than in every businesse of things carried away I. pashagh signifieth to trespasse to rebell or to depart from the will of the master Oleaster It is meant of all kinde of trespasse in withholding another mans goods Vers. 10. Carried away by violence I.V.A. or taken captive S.L.P. better than taken of enemies L.B.G. shabah signifieth to take by force or drive away Vers. 13. He shall bring it for a witnesse V.I.A.P. that is that which is torne for a witnesse C. or witnesse of the tearing B. better than he shall bring record G. here somewhat is wanting or bring unto him that which is slaine I. here somewhat is added or bring it to the doore S. here somewhat is changed Vers. 31. Totâ—â— of beasts C.A.P. cum cater better than tasted before of beasts I. 3. Questions discussed QUEST I. Of the 〈…〉 QUEST II. Why five oxen are restored for one and for a stollen sheepe but foure HE shall restore five oxen for an oxe 1. R. Salomon thinketh that the cause of this difference why an oxe stealer restoreth five a sheepe stealer but foure iâ— because he that stealeth a sheepe taketh more paines in carrying it upon his shoulder than he that driveth an oxe before him Contra. This is a frivolous reason 1. It is untrue which he supposeth for it is more labour to drive unruly oxen than simple and quiet sheepe 2. And what if a theefe steale many sheepe he cannot thâ—n carry them all upon his shoulder 3. Seeing to steale whether with labour or without is a grievous sinne before God â—â—thing ought to be remitted for any labour that is bestowed in a sinfull act 4. If the more labour in stâ—aling doth mitigate the theft then it should be a lesse theft to breake open an house and steale treasure than to take a thing out of the yard but the Law following determineth otherwise that a theefe breaking by night into an house might be killed 2. The ordinary Glossâ— giveth this reason because an oxe affoordeth five commodities it serveth for sacrifice for tillage for food for milke and the skin also is serviceable for divers uses but the sheepe is profitable only for foure of these for all but the second Contra. 1. But seeing an oxe is not onely profitable for these five ends but for twenty more by this reason twenty oxen should be paid for one 2. Likewise other things as gold and silver are employed for divers uses more than foure or five so then in the theft of these things also more than foure or five-fold should be restored Tostat. qu. 2. 3. The Interlinearie Glosse draweth it to a spirituall sense by five understanding the five senses and by foure the foure humours of the body all which must be afflicted by penance But it is not use in Civill and positive Lawes to leave the literall sense and follow a mysticall 4. Lyranus taketh this to be the cause whom Thomas followeth Quia bovâ—s difficiliùs custodiuntâ—r quaâ—â—ves For that oxen are more easily stollen than sheepe because they are more hardly kept and therefore the more easie theft is more severely punished But this is not alwayes so for sometime it is an easier matter to steale many sheepe than one oxe and more easily may they be conveyed away and hid out of the way 5. But Cajetane hath here a conceit by himselfe urging the signification of the word sheh which he saith properly signifieth a lambe to pay foure sheepe for one lambe he taketh to be a greater proportion and punishment than to pay five oxen for one because they were more proâ—e and ready to steale sheepe than oxen Contra. 1. But the word sheh as Oleaster sheweth signifieth not only a lambe but in generall all the smaller cattell as well sheepe and goats as lambâ—
they shall see God But none are here without sin therefore none here can see God 4. Gregorie Nyssâ—n Propriâ—m suum est ut omnem cognitionem excedat It is proper and peculiar unto God to exceed and goe beyond all knowledge Qui verâ— est is cognitione non comprehenditur He thaâ— truly is and the cause of the being of all things cannot be comprehended by any knowledge c. The minde of man being of a finite nature cannot comprehend that which is infinite and incomprehensible 5. Further Bernard to this purpose urgeth that place 1 Ioh. 3.2 We know that when he shall appeare we shall be like him for we shall see him as he iâ— whereupon he inferreth thus Videre illum jam in hoc mundâ— illuminatus potest tanquam jam in aliquo similis sicuti est non omnino potest quia nondum perfecte similis He that is illuminate may see him in this world as in some thing like unto him but as he is hee cannot see him because he is not perfectly like him c. If then we shall only see him as he is when wee shall be like him then now in this life we cannot see God because we are not like him 6. Irenaeus enforceth this argument Si neque Moses vidit Deum nec Helias c. If neither Moses saw God nor Elias nor Ezechiel but those things which they saw were similitudines claritatis Domini only similitudes of divine brightnesse and prophecies of things to come it is manifest quoniam Pater invisibilis that the father is invisible of whom the Scripture saith Never any man saw God c. For if any had seene God it is most like those great Prophets should have had a sight of him but they saw him not otherwise than by certaine similitudes 7. Cyrillus affirmeth the same out of that place Ioh. 1.18 No man hath seene God at any time the only begotten Son of God c. hath declared him Soli consubstantiali â—ilio Pater visibilis est nulli praeter eum alii Only the Father is visible to his Son of the same substance with him and beside him unto none 8. Whereas then the Prophet Isaiah saith that he saw the Lord chap. 5.1 and the Scripture testifieth that God spake with Moses face to face and that the pure in heart shall see God Matth. 5.8 These places are either understood of the vision and sight of God by faith as Ioh. 14.9 He that seeth mee seeth my Father or else of the symbolicall sight of God by certaine similitudes and representations as Cyrillus calleth it symbolica similitudo divinâ— gloriae a symbolicall similitude of the divine glorie as Ezechiel also saith it was visio similitudinis gloria Domini a vision or appearance of the similitude of the glorie of the Lord. And so Bernard well concludeth Itaque de ipso vides sed non ipsum Therefore in this life thou seest somewhat of God but not God himselfe QUEST XLVII Whether the Angels nâ—w or the soules of men shall fully see the Divine Substance in the next life THat the Saints in the next world shall see God the Apostle is an evident witnesse that when hee appeareth we shall be like him for wee shall see him as he â—s wee shall see him after a more cleare manner than either Moses saw him in the mount or our parents before their fall But even then we shall not bee able fully to comprehend the divine substance of God we shall see him qualis est sed non quantum est as he is but not all that he is Bucanus 1. Deus vere incomprehensibilis dicitur God is said truly to be incomprehensible therefore hee cannot of the creature be comprehended Nec etiam Angelicae naturae comprehensibilis est No hee cannot be comprehended of the Angelicall nature for then he were not simply incomprehensible Alcuinus 2. Chrysostome concludeth as much Ne supernas virtutes Deum posse videre That the high powers of the Angels cannot see God out of that place Isai. 6.2 where it is said that the Seraphim with two of their wings covered their face Cum de Seraphim audis oculos avertisse pinnas visui obduxisse c. when thou hearest that the Seraphim turned away their eyes and drew their wings over their sight c. Nihil aliud docet nisi ejus cognitionem integram non potuisse recipere c. It teacheth nothing else but that they were not capable of the full knowledge of God neither durst behold his most perfect substance c. If then the Angels cannot comprehend the Divine Essence much lesse the spirits of men As Aleniâ—us inferreth Quamvis usque ad aqualitatem Angelicam humana post resurrectionem natura perficiat videra tamen essentiam ejus plene non valet Although our humane nature should attaine after the resurrection to the equalitie of Angels yet it should not be able fully to see Gods essence So also Calvin Licet Angeli excellentiore modo c. Although the Angels are said to see Gods face after a more excellent manner than men yet they are not capable of his infinite greatnesse which would swallow them up quast ex novo Testamento 3. Augustine also urgeth that place Ioh. 1.8 No man hath seene God at any time the onely begotten Sonne which is in the bosome of his Father hath declared him Sinus Patris quid est nisi affectus in châ—â—iâ—ati veri Patris per naturae unionem in filium What is the bosome of the Father but the affection of true charitie of the Father by the union of nature toward the Sonne c. Whereupon it followeth that the Sonne only who is of the same substance and nature with the Father hath seene him But the soules and spirits of the Saints are not in the bosome of God nor of the same substance therefore they cannot see God in his divine nature 4. Further Bernard thus inferreth upon that place 1 Ioh. 3.2 We shall see him as he is for wee shall bee like him Non aliud est videre sicuti est quam esse sicuti est It is no other thing to see him as he is than to be as he is c. But we shall not bee altogether like unto God only in some sort therefore wee shall not see God in his nature perfectly or altogether 5. Therefore whereas the same Bernard saith Talis visio non est vita praesentis c. Such a vision to see God in his nature is not in this life present but is reserved for the time to come c. And Augustine Promittitur sanctis in alia vita That fight is promised to the Saints in the next life c. they must bee understood to speake by way of comparison that in the next life wee shall see God in his owne nature that is more fully and clearely than we can see him here not that indeed
also is in the same minde Faciem Dei juxta naturae sua proprietatem nulla videt creatura No creature can see the face of God in the propertie of his owne nature 6. But whereas Iacob saith I have seene God face to face Gen. 32.30 which is here denied unto Moses Thomas Aquinas well interpreteth that place that whereas it is said that Iacob saw God face to face Referendum est non ad ipsam essentiam sed ad figuram in quo representabatur Deus It must be referred not unto the essence of God but unto that figure wherein God was represented c. Otherwise it is not to be doubted but that Moses saw more than Iacob did and there is no question but that this was the most cleere sensible vision of Gods glorie that is to be found in all the old Testament for none of the Fathers saw the Lords back-parts but only Moses Oleast yet neither Iacob there nor Moses here saw the divine essence Nunc majus aliquid prastantius obtinet non tamen ut Deum perfecte videat c. Moses obtained a more excellent thing than Iacob yet not to see God perfectly as he is in himselfe but as the capacitie of humane nature was able to beare Calvin 7. Alcuinus giveth this reason why Moses when it is said the Lord spake with Moses face to face saw not the divine essence for then hee would not have said afterward Ostende mihi teipsum Shew me thy selfe or thy glorie Apparuit ergo ei Deus in ea specie qua voluerat non ipse autem apparuit illi natura propria God therefore appeared unto him in that manner hee would not in his owne nature c. 8. Simlerus addeth further hee saw onely the back-parts of God Non vidit igitur naturam substantiam Therefore he saw not his nature and substance And whereas notwithstanding the Lord is said to have talked with Moses face to face that is only to shew a difference betweene that cleere vision which Moses had and other visions shewed to other Prophets not so cleere Simler 9. Lyranus then here is deceived who affirmeth that though the vision or sight of the divine essence was not now granted to Moses Tamen alias fuit concessa in vita praesenti Yet it was granted at another time in this life present But the reason here used by the Lord that no man can see God and live is generall excluding all men while they live here from the vision of Gods nature and essence And as Tostatus reasoneth Non videtur esse aliud tempus inconvenientius c. There seemeth no time to be more convenient for Moses to see Gods essence in than this when Moses made that request unto God qu. 17. yet Tostatus likewise is deceived who thinketh that Moses at this time did see the divine essence QUEST XLIX Of the meaning of these words No man shall see me and live Vers. 20. THere shall no man see me and live 1. Gregorie Nyssenus giveth this sense of this place not that the sight of that glorious face should be the cause of death Nam quomodo vitae facies causa mortis esse poterit For how should the face of life be the cause of death to those that approach or come neere unto it But to shew because the divine nature exceedeth all knowledge that he which thinketh God to be any of those things which are seene and knowne vitam non habet hath no life Non est ergo vita quod cognoscitur That then is not life which is seene or knowne and so cannot give life c. Hee maketh then in effect this to be the meaning of these words No man shall see me and live thinke not that which thou seest of one to be God able to give life But the Lord speaketh here not of any inward opinion but of the present sight and contemplation of God which Moses decreed and by face he meaneth not any thing beside himselfe that is seene of him but his essence and nature that which himselfe is no man can see that and live 2. Procopius seemeth to approve this sense that they which live here according to the flesh cannot see God but they may see him Non secundum carnem ambulantes Which walke not according to the flesh But Procopius may answer himselfe by a distinction that there is prima Dei facies the first face of God which is his divine essence which is indeed invisible neâ—ini mortalium visa and never seene of any mortall creature there is secunda Dei facies as second face of God which is his grace and favour which is seene by faith of this sight of God our blessed Saviour speaketh Blessed are the pure in heart for they shall see God c. But the Lord speaketh here of the sight of his first face which is invisible for Moses lived not according to the flesh and yet he is denied this sight and afterward he is granted to see the back-parts which he could not have seene if he had beene carnall not spirituall 3. Rupertus thinketh that as before the Lord spake unto Moses in the person of the people Pro parte electorum In respect of the elect among them I will cause all my good to goe before thee so he speaketh this pro parte reproborum in regard of the reprobate and wicked among them that they should not see Gods glorie and live because they were appointed to die So Rupertus maketh the force of this speech to consist in the word Then thou canst not see my face that is the wicked and unbeleevers among the people But this exposition cannot stand 1. Because the reason is generall No man shall see me and live no man whatsoeveâ— 2. The emphasis lyeth in the word face for his back-parts it is granted Moses to see 3. And the Lord meaneth here Moses person not in him the person of the people as the whole narration following sheweth how the Lord would put Moses in a cleft of a rocke and cover him with his hand while he passed by c. 4. Another exposition is this Qui ex opposito Deum aspicit non vivet He which doth see Gods face as opposite and comming against him shall not live Discat homo Deum sequi Let a man seeke to follow God c. not as it were to meet God in the face or to oppose himselfe against him for vice is opposite to vertue So also Gregor Nyssen 5. Augustine thus interpreteth No man can see God and live Nemo potest eum in hac vita videre vivens sicuti est No man can see him while he liveth in this life as he is So also Lyranus Vatab. Iun. annot But thâ—n this should onely be a repetition of the same thing Thou canst not see my face for no man living can see my face It better containeth a reason of the Lords former answer why Moses could not see
as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the swallowing up of Cora Dathan and Abiram by the earth and the
Whether the keeping of the Passeover were the cause of their deliverance or that the cause of the other 7. qu. How these things should be as signets upon their hands and of the superstition of the Iewes in their fringes and frontlets 8. qu. Of the redeeming of the firâ—â— borne of uncleane beasts 9. qu. Of the conditions required in the first borne of cleane beasts 10. qu. Of the law of the redeeming of the first borne of men 11. qu. Of the spirituall application of the law of the first borne unto Christ. 12. qu. Whether the neerest way from Egypt to Canaan were thorow the Philistims country 13. qu. Why the Lord counselleth to prevent dangers 14. qu. Whether the like danger of warre feared with the Philistims did not befall the Israelites with Amilek 15. qu. Of the reasons why the Lord led his people about by the wildernesse 16. qu. Whether the Israelites came up armed out of Egypt or five in a ranke 17. qu. Whether the rest of the Patriarks bones were remoued with Josephs 18. qu. Who it was that appeared in the cloud and how 19. qu. Of the divers properties of the cloud 20. qu. How this cloud differed from other clouds 21. qu. When the cloud began first to appeare 22. qu. When the cloud and fierie pillar ceased 23. qu. Of the foure great miracles which the Lord wrought for his people in the desart 24. qu. Whether the cloud also served to shelter them from the heat of the Sunne 25. qu. Whether the cloud and fierie pillar were two iâ— substance or but one 26. qu. Whether it were a true naturall fire that gave them light by night 27. qu. Whether the pillar of the cloud were moved by any naturall motion 28. qu. Of the times of removing and staying of the cloud Questions upon the fourteenth Chapter 1. QUest Of the place where they are commanded to pitch 2. qu. Why the Lord would have them pitch in so discommodious a place 3. qu. How Pharaoh had word where the Israelites camped 4. qu. Of Pharaohs chariots and horse-men and whether there were any foot-men in this host 5. qu. How the Isaelites are said to come out with a strong hand 6. qu. Whether the Israelites cried unto God in faith 7. qu. Of the great sinne of the people in expostulating with Moses 8. qu. Whether Moses did suffer the people at this time to passe without reproofe for their murmuring 9. qu. When the Lord spake these words mentioned to Moses 10. qu. VVhen Moses cried unto God and how and for what 11. qu. How the Angell is said to remove 12. qu. VVhat winde it was which did blow upon the red sea 13. qu. At what time of the night the sea was divided where Pererius is confuted which thinketh that the Israelites staied five or six houres upon the sea shore before they entered 14. qu. VVhether one way were made in the sea or twelve wayes for every tribe one 15. qu. VVhich of the tribes first entred into the red sea 16. qu. VVhether the Israelites went thorow the midst of the red sea or onely a part of it 17. qu. Of the division of the red sea not the worke of nature but altogether miraculous where Josephus report of the Pamphylian sea giving way to Alexander the great is examined 18. qu. The division of the red sea and of the river Iordan compared together 19. qu. Of the blindnesse of the Egyptians running headlong upon their owne destruction 20. qu. VVhy the Lord looked in the morning toward the Egyptians 21. qu. By what degrees the finall subversion of the Egyptians was wrought in the red sea 22. qu. Of the number of the Egyptians that perished 23. qu. VVhether Pharaoh himselfe were drowned in the sea 24. qu. Whether the Israelites were all gone over when the Egyptians were drowned 25. qu. Why the Egyptians dead bodies were cast upon the shore 26 qu. Of the red sea whence it is so called 27. qu. Of the fabulous reports of the Heathen writers concerning the causes of the departure of the Hebrewes out of Egypt 28. qu. Of the comparison betweene the red sea and Baptisme 29. qu. How the people are said to beleeve Moses or in Moses Questions upon the fifteenth Chapter 1. QUest Of the authoritie and excellencie of Moses song 2. qu. In what order Moses the children of Israel and Miriam sang this song 3. qu. The end of the song of Moses 4. qu. Why the Scripture speaketh so much against horse used in battell 5. qu. How the Lord is said to be the strength and song of his King 6. qu. Whether God appeared in any visible shape unto the Israelites at the red sea 7. qu. In what sense Moses saith hee would build the Lord a Tabernacle 8. qu. How the Lord is said to be high 9. qu. In what sense the Lord is said to be a man of warre 10. qu. Why now it is said his name is Jehovah 11. qu. Of the names of the Captaines set over threes 12. qu. What is meant by the blast of his nostrils 13. qu. Of the vaine boasting of the Egyptians 14. qu. What are the strong before whom the Lord is preferred 15. qu. How the Lord is said to bee fearefull in prayses 16. qu. Wherein the Egyptians are compared unto lead 17. qu. How the earth is said to have swallowed them 18. qu. How the Lord will lead and carrie his people 19. qu. What is meant here by Gods holy habitation 20. qu. What nations should be afraid of the Israelites 21. qu. Why the Lord is said to plant his people 22. qu. In what sense the Tabernacle of the Iewes was called a firme and sure Tabernacle and how long the Temple continued at Ierusalem 23. qu. Of the meaning of these words For ever and ever 24. qu. Whether the 19. verse be a part of Moses song 25. qu. Whether the Israelites went straight over the red sea 26. qu. Of the divers kinds of women-singers mentioned in the Scripture 27. qu. Whether women did at any time publikely prophesie 28. qu. Why Miriam is said to be the sister of Aaron and not of Moses 29. qu. Why Miriam taketh a timbrell 30. qu. Whether the women came with pipes beside timbrels or with dancing 31. qu. Of the lawfulnesse of Instruments of musike 32. qu. Of dancing 33. qu. Whether Miriam did sing the whole song or repeated onely the beginning 34. qu. Whether the desart were simplie a desart and barren place 35. qu. The desart of Shur and Etham were all one 36. qu. Of the place of Marah 37. qu. Of the grievous sin of murmuring 38. qu. Of the divers murmurings of the children of Israel 39. qu. Whether the wood had any vertue that Moses cast into the water 40 qu. Whereon the miracle consisted of hâ—aling the waters 41. qu. Why the Lord used this meanes in healâ—â—g the waters 42. qu. Of the mysticall signification of this tree 43. qu. What lawes and ordinances the Lord